the later, at Wilton, neere Salisburie, the 30. of August, in his ordinarie attendance for that moneth. Michah. 6.8. He hath shewed thee, O man, what is good, and what the Lord requireth of thee;
the later, At Wilton, near Salisbury, the 30. of August, in his ordinary attendance for that Monn. Micah. 6.8. He hath showed thee, Oh man, what is good, and what the Lord requires of thee;
THis office of an Embassadour from the prince of princes, to the which for some yeares I haue ben employed in this Court, vnder the religious reigne of the peerelesse Queene of the world, my many waies most gratious ladie and mistris:
THis office of an Ambassador from the Prince of Princes, to the which for Some Years I have been employed in this Court, under the religious Reign of the peerless Queen of the world, my many ways most gracious lady and mistress:
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and hath an end to make them not only good Christians (which yet is and ought to be more vnto them than all the kingdomes of the world) but good kings also,
and hath an end to make them not only good Christians (which yet is and ought to be more unto them than all the kingdoms of the world) but good Kings also,
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and thereby flatter princes, that they owne no seruice vnto God, but within his sanctuarie, as being gods themselues in the other parts of their territories:
and thereby flatter Princes, that they own no service unto God, but within his sanctuary, as being God's themselves in the other parts of their territories:
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yet doth the Prophet in this place teach them a farre other lesson, who pleading the Lords quarel with the mountaines & mighty foundations of the earth, that is, the rulers and princes of the people, for the Treasures of wickednesse in their houses, and the Ballances of deceit in their hands:
yet does the Prophet in this place teach them a Far other Lesson, who pleading the lords quarrel with the Mountains & mighty foundations of the earth, that is, the Rulers and Princes of the people, for the Treasures of wickedness in their houses, and the Balances of deceit in their hands:
and hauing touched their hearts with such a remorse and conscience of their euill wayes, that they were carefull to pacifie the Lord with burnt offerings, to please him with thousands of rammes, or with ten thousand riuers of oyle;
and having touched their hearts with such a remorse and conscience of their evil ways, that they were careful to pacify the Lord with burned offerings, to please him with thousands of rams, or with ten thousand Rivers of oil;
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and because in thy corrupt nature, thou louest not that which is to be beloued for it selfe, good, vnlesse it be commanded and made thy dutie, He hath shewed vnto thee, ô man, what it good,
and Because in thy corrupt nature, thou love not that which is to be Beloved for it self, good, unless it be commanded and made thy duty, He hath showed unto thee, o man, what it good,
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but the good which he hath shewed, & the dutie which as the Lord he hath required, stretcheth so farre as to that life of ciuile societie to doe iustly; not in any such extremitie,
but the good which he hath showed, & the duty which as the Lord he hath required, Stretcheth so Far as to that life of civil society to do justly; not in any such extremity,
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as to turne Iudgement into Wormewood. Amos. 5.7. but withall to loue Mercie, and so to haue both thy Iustice and thy Mercie seasoned with true religion and vnfained holinesse, that being rooted in Humilitie, thou mayest spring and grow vp in that fruit of sanctification, to walke with thy God:
as to turn Judgement into Wormwood. Amos. 5.7. but withal to love Mercy, and so to have both thy justice and thy Mercy seasoned with true Religion and unfeigned holiness, that being rooted in Humility, thou Mayest spring and grow up in that fruit of sanctification, to walk with thy God:
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namely, To do Iustly, as being to liue in a societie, To loue Mercie, as being to liue in a societie of men, To humble thy selfe to walke with thy God, as being to liue in a societie of Christian men, which are called to the seruice of the liuing God.
namely, To do Justly, as being to live in a society, To love Mercy, as being to live in a society of men, To humble thy self to walk with thy God, as being to live in a society of Christian men, which Are called to the service of the living God.
I say not for those high mysteries of his spirituall worship only, cōcerning which we may read euen in the booke of nature, that he who hath made all things of nothing, is to bee worshipped for his power;
I say not for those high Mysteres of his spiritual worship only, Concerning which we may read even in the book of nature, that he who hath made all things of nothing, is to be worshipped for his power;
for that word whereby he hath reuealed vnto the world his will: and which is & ought to be no lesse the law of lawes, and the rule of rules, than he himselfe the Lord of lords, and the King of kings: though it principally intend the high and supernaturall mysteries of that sauing health, which the reason of the naturall man cannot conceiue or attaine vnto:
for that word whereby he hath revealed unto the world his will: and which is & ought to be no less the law of laws, and the Rule of rules, than he himself the Lord of Lords, and the King of Kings: though it principally intend the high and supernatural Mysteres of that Saving health, which the reason of the natural man cannot conceive or attain unto:
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but also to correct wickednesse, and to instruct in righteousnesse for matters of life, that the man of God may be absolute, being made perfect vnto all good works. 2. Tim. 3.16.
but also to correct wickedness, and to instruct in righteousness for matters of life, that the man of God may be absolute, being made perfect unto all good works. 2. Tim. 3.16.
and 17. Indeed the rule, as of naturall agents, so of reasonable creatures, is in this all one, that they are to take lawes for their actions and doing, from that power in whom they liue and moue, and haue their being, that since all things were created by him and for him, and consist in him. Coloss. 1.16: all things be referred to him who worketh all things according to his will, or rather as the Apostle speaketh NONLATINALPHABET, according to the law and counsell of his will. Eph. 1.11.
and 17. Indeed the Rule, as of natural agents, so of reasonable creatures, is in this all one, that they Are to take laws for their actions and doing, from that power in whom they live and move, and have their being, that since all things were created by him and for him, and consist in him. Coloss. 1.16: all things be referred to him who works all things according to his will, or rather as the Apostle speaks, according to the law and counsel of his will. Ephesians 1.11.
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insomuch, as things heauie by nature, will sometime of their owne accord mount vpward, and forsake the centre of the earth, which to them is most naturall;
insomuch, as things heavy by nature, will sometime of their own accord mount upward, and forsake the centre of the earth, which to them is most natural;
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and his will a bridle to thier wils, not onely in their priuat duties, but much more in those publick offices which are for the common good of ciuile societie.
and his will a bridle to their wills, not only in their private duties, but much more in those public Offices which Are for the Common good of civil society.
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For when they who haue most, either of wisdome or authoritie, haue no more than they haue receiued. 1. Cor. 4.7. and receiued as Talents vpon an account. Mat. 25.19. an account to him who accepteth not the persons of princes. Iob. 34.19. but will rent their kingdome, who deuide his seruice.
For when they who have most, either of Wisdom or Authority, have no more than they have received. 1. Cor. 4.7. and received as Talents upon an account. Mathew 25.19. an account to him who Accepteth not the Persons of Princes. Job 34.19. but will rend their Kingdom, who divide his service.
1. King. 11, 12. As on the other side, he will honour them that honor him. 1. Sam. 2.30: What are the highest places, but obligations of the greatest duties? which the very gods of the earth owe to him, who iudgeth among the gods.
1. King. 11, 12. As on the other side, he will honour them that honour him. 1. Sam. 2.30: What Are the highest places, but obligations of the greatest duties? which the very God's of the earth owe to him, who Judgeth among the God's.
Psal. 82.1? What prerogatiue hath the Cedar aboue the thistle, he that sitteth vpon the throne, aboue him that grindeth at the mill; but greater necessitie doe depend vpon God, both for aduice in wisedome,
Psalm 82.1? What prerogative hath the Cedar above the thistle, he that Sitteth upon the throne, above him that grindeth At the mill; but greater necessity do depend upon God, both for Advice in Wisdom,
& assistance in power to so high a calling? The very power of man is weakenesse in comparison of his power, who hath chosen the weake things of the world to cōfound the mighty.
& assistance in power to so high a calling? The very power of man is weakness in comparison of his power, who hath chosen the weak things of the world to confound the mighty.
The wisedome of the world is foolishnesse in comparison of his wisedome, who hath chosen the foolish things of the world to confound the wise. 1. Cor. 1.27:
The Wisdom of the world is foolishness in comparison of his Wisdom, who hath chosen the foolish things of the world to confound the wise. 1. Cor. 1.27:
nor the mightie man in his power, but let him that glorieth, glory in this, that he vnderstandeth and knoweth me? For the wisdome of man, to speak the best of it, is but Docta ignorantia, a learned kind of ignorance, which yet being brideled and guided by the spirit of God, may be wrought,
nor the mighty man in his power, but let him that Glorieth, glory in this, that he understandeth and Knoweth me? For the Wisdom of man, to speak the best of it, is but Docta ignorantia, a learned kind of ignorance, which yet being bridled and guided by the Spirit of God, may be wrought,
as it were stones and trees to the building of Thebes; is onely true of that heauenly wisedome, which is indeed able euen of stones to rayse sonnes vnto Abraham, and not onely to plant kingdomes, and establish commonweales;
as it were stones and trees to the building of Thebes; is only true of that heavenly Wisdom, which is indeed able even of stones to raise Sons unto Abraham, and not only to plant kingdoms, and establish commonweals;
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but also to blow downe as it were with Trumpets the walles of Hiericho; whatsoeuer pollicie shall any way be aduanced against the societies which are of God.
but also to blow down as it were with Trumpets the walls of Jericho; whatsoever policy shall any Way be advanced against the societies which Are of God.
as Zoroaster, who gaue lawes to the Persians from Horomasis; Zamolxis who gaue lawes to the Scithians from Vesta; Trismegistus who gaue lawes to the Egiptians from Mercurie; Charondas who gaue lawes to the Carthaginians from Saturne; Minos who gaue lawes to them of Creet, from Iupiter; Licurgus who gaue lawes to the Lacedemonians from Apollo; Draco and Solon who gaue lawes to the Athenians from Minerua; Numa Pompilius who gaue lawes to the Romanes, from Aegeria; as if euen with them law were no law,
as Zoroaster, who gave laws to the Persians from Horomasis; Zamolxis who gave laws to the Scythians from Vesta; Trismegistus who gave laws to the egyptians from Mercury; Charondas who gave laws to the Carthaginians from Saturn; Minos who gave laws to them of Treat, from Iupiter; Licurgus who gave laws to the Lacedaemonians from Apollo; Draco and Solon who gave laws to the Athenians from Minerva; Numa Pompilius who gave laws to the Romans, from Aegeria; as if even with them law were no law,
Although in this, as in most of their inuentions, what are they but the schollers of Moyses? of whom wee haue good eiudence that hee receiued that Law, which is the ground of all lawes, from God himselfe,
Although in this, as in most of their Inventions, what Are they but the Scholars of Moses? of whom we have good eiudence that he received that Law, which is the ground of all laws, from God himself,
and from whom there are auncient writers who charge all others to haue borowed what soeuer they haue either Good in their Lawes, or True in their Philosophie; insomuch as they call Plato the Moses of Athens; and Basil taxeth the deuill as a theefe of the truth in that he had decked his crowes with her feathers:
and from whom there Are ancient writers who charge all Others to have borrowed what soever they have either Good in their Laws, or True in their Philosophy; insomuch as they call Plato the Moses of Athens; and Basil Taxes the Devil as a thief of the truth in that he had decked his crows with her Feathers:
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yea, Saint Augustine thinketh it most meete that we take from them as from vniust possessors whatsoeuer Truth they any way withhold, as the Apostle speaketh, in vnrighteousnesse; and not onely ascribe all truth to the true author thereof, God himselfe;
yea, Saint Augustine Thinketh it most meet that we take from them as from unjust Possessors' whatsoever Truth they any Way withhold, as the Apostle speaks, in unrighteousness; and not only ascribe all truth to the true author thereof, God himself;
truth it selfe should seeke him and be found of them that seeke her not. Es. 65.1. that the Creator should woo the creature with the word of life, and by his ministerie trauaile as it were in Birth vntill the truth of Christ be formed in him:
truth it self should seek him and be found of them that seek her not. Es. 65.1. that the Creator should woo the creature with the word of life, and by his Ministry travail as it were in Birth until the truth of christ be formed in him:
that the worke of recreation or regeneration should bee of greater power than the worke of creation, and it more vnto him to make a man righteous, than to make a man.
that the work of recreation or regeneration should be of greater power than the work of creation, and it more unto him to make a man righteous, than to make a man.
he hath at sundry times and in diuers manners deliuered to the world that affirmatiue truth, which is onely able to saue the soule, onely able to content and satisfie the mind of man.
he hath At sundry times and in diverse manners Delivered to the world that affirmative truth, which is only able to save the soul, only able to content and satisfy the mind of man.
where the sonnes of Iacob are willed to bring the man of Aegipt (indeed Ioseph the ruler of Aegipt ) a present; by occasion of which and the like places the learned gather Iob, who is called a man of Hus, to haue been a man of great authoritie in the land of Hus: or,
where the Sons of Iacob Are willed to bring the man of Egypt (indeed Ioseph the ruler of Egypt) a present; by occasion of which and the like places the learned gather Job, who is called a man of Hus, to have been a man of great Authority in the land of Hus: or,
First, that they whose promotion commeth neither from the East nor from the West, nor from the South, but from God. Psal. 73.6. knowing their power to be of God. Rom. 13.1. and their iudgements to be God his iudgements. Deut. 1.17. and therefore, that they who resist them, not onely by a consequence resist the ordinance of God. Rom. 13.2.
First, that they whose promotion comes neither from the East nor from the West, nor from the South, but from God. Psalm 73.6. knowing their power to be of God. Rom. 13.1. and their Judgments to be God his Judgments. Deuteronomy 1.17. and Therefore, that they who resist them, not only by a consequence resist the Ordinance of God. Rom. 13.2.
but God in them, as he told Samuel: Non te reiecerunt sed me, They haue not reiected thee, but me. 1. Sam. 8.7. make the feare of the Lord the beginning of their wisedome. Psal. 111.10. the statutes of God their studie, and his commandements their counsellors. Ps. 119.24. that Kings aboue others be wise, and the Iudges of the earth learned. Psal. 2.10. that with Dauid they preferre a day in God his Court before thousands elsewhere. Psal. 84.10; with Moses esteeme the rebuke of Christ greater riches than the treasures of Aegipt, Heb. 11.25;
but God in them, as he told Samuel: Non te reiecerunt sed me, They have not rejected thee, but me. 1. Sam. 8.7. make the Fear of the Lord the beginning of their Wisdom. Psalm 111.10. the statutes of God their study, and his Commandments their counsellors. Ps. 119.24. that Kings above Others be wise, and the Judges of the earth learned. Psalm 2.10. that with David they prefer a day in God his Court before thousands elsewhere. Psalm 84.10; with Moses esteem the rebuke of christ greater riches than the treasures of Egypt, Hebrew 11.25;
yea, that if they liue in so corrupt times, as that in may seeme an euill thing to serue the Lord, they put on that resolution of Ioshua, Let others take their wages,
yea, that if they live in so corrupt times, as that in may seem an evil thing to serve the Lord, they put on that resolution of Ioshua, Let Others take their wages,
Secondly, that when they know themselues, though to be gods among men, yet to be gods, that shall die like men. Psal. 82.7; that in their purple they cloth but dust and ashes;
Secondly, that when they know themselves, though to be God's among men, yet to be God's, that shall die like men. Psalm 82.7; that in their purple they cloth but dust and Ashes;
they presume not of themselues, as of themselues, to vse authoritie: as if it were their owne, to boast with her, Es. 47.8; for the time present, I am and none else:
they presume not of themselves, as of themselves, to use Authority: as if it were their own, to boast with her, Es. 47.8; for the time present, I am and none Else:
Neither is there any praise of a prince beyond that which Plinie giueth Traian, Vnum ill se ex nobis & hoc magis excellit atque eminet quod vnū ex nobis putat,
Neither is there any praise of a Prince beyond that which Pliny gives Trajan, One ill se ex nobis & hoc magis excellit atque eminet quod vnū ex nobis putat,
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so must it needs be a greater motiue, when wee farther see truth it selfe, to teach frailetie it selfe, what is good in it selfe, He hath shewed vnto thee, ô man, what is good:
so must it needs be a greater motive, when we farther see truth it self, to teach frailty it self, what is good in it self, He hath showed unto thee, o man, what is good:
if we haue not an infallible rule of truth, to lead vs vnto that which is truly good? The wisdome of man hath spent both her time and her selfe in the search of this point, to know by discourse the nature of good in humane actions:
if we have not an infallible Rule of truth, to led us unto that which is truly good? The Wisdom of man hath spent both her time and her self in the search of this point, to know by discourse the nature of good in humane actions:
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they haue in effect concluded as Aristotle obserueth, Res honestas & iustas lege potius quam natura constare, that things are honest and iust, rather as they are made by law,
they have in Effect concluded as Aristotle observeth, Rest Honestas & iustas lege potius quam Nature constare, that things Are honest and just, rather as they Are made by law,
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and as Tully noteth of the Philosopher Dicaearchus, Quia difficilis erat animae quid aut qualis esset explicatio, nihil esse dixit, that because it was hard to him to conceiue what the nature or properties of the soule were,
and as Tully notes of the Philosopher Dicaearchus, Quia Difficult erat Spirits quid Or qualis esset Explication, nihil esse dixit, that Because it was hard to him to conceive what the nature or properties of the soul were,
therefore he affirmed the soule to be nothing: so doth their Quaestio an sit grow out of their ignorance, Quid sit natura boni: they doubt whether there be any nature of good,
Therefore he affirmed the soul to be nothing: so does their Question an fit grow out of their ignorance, Quid sit Nature boni: they doubt whither there be any nature of good,
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Indeed, as the many questions of religion made it (as one obserued of the disputing age wherein he liued) rem ingeniòsam esse Christianum, a matter of great wit to be a Christian; so the many circumstances in the actions of good and euill, doe make it a matter of great wisdome to be a good Christian, yet doth not the varietie of circumstances in the actions implie an vncertaintie or vnconstancie in the nature of goodnes;
Indeed, as the many questions of Religion made it (as one observed of the disputing age wherein he lived) remembering ingeniòsam esse Christian, a matter of great wit to be a Christian; so the many Circumstances in the actions of good and evil, do make it a matter of great Wisdom to be a good Christian, yet does not the variety of Circumstances in the actions imply an uncertainty or unconstancy in the nature of Goodness;
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which, as it taketh all power from princes, to make their will, reason, and their pleasure, right; so doth it leaue no libertie either to prince or people, to excuse euill by the multitude,
which, as it Takes all power from Princes, to make their will, reason, and their pleasure, right; so does it leave no liberty either to Prince or people, to excuse evil by the multitude,
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For euen they, who had not the true knowledge of the liuing God, had yet this persuasion of the nature of good, Si Deos homines que celare possent, nihil iniuste, nihil auare, nihil libidiniose, esse faciendū, that though there were no feare either of God or of man,
For even they, who had not the true knowledge of the living God, had yet this persuasion of the nature of good, Si Gods homines que celare possent, nihil injust, nihil auare, nihil libidiniose, esse faciendum, that though there were no Fear either of God or of man,
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when they cannot but yeeld their assent, without question, to those principles of good, that good is to be loued, that the greater good is to be preferred before the lesser, that we are to doe as we would be done vnto, and such like.
when they cannot but yield their assent, without question, to those principles of good, that good is to be loved, that the greater good is to be preferred before the lesser, that we Are to do as we would be done unto, and such like.
And surely if there were no more but these principles of good, deliuered in a generalitie vnto man in that other booke of God, the law of nature; it were inough to prooue, that there is a constant nature of good, not in opinion,
And surely if there were no more but these principles of good, Delivered in a generality unto man in that other book of God, the law of nature; it were enough to prove, that there is a constant nature of good, not in opinion,
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And therefore Saint Augustine in his third booke & fourteenth chapter, De doctrina Christiana, taxing some whom hee calleth Dormitantes, halfe waking men,
And Therefore Saint Augustine in his third book & fourteenth chapter, De Doctrina Christian, taxing Some whom he calls Dormitantes, half waking men,
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for thinking nothing iust in it selfe but according to the custome of euery nation, vseth but that one rule, Doe as thou wouldest be done vnto, to refute them:
for thinking nothing just in it self but according to the custom of every Nation, uses but that one Rule, Do as thou Wouldst be done unto, to refute them:
But that which the booke of nature teacheth confusedly, and but in a generalitie, and therefore is compared by an auntient loriter, to the dawning of the day, neither so darke as night, nor so cleere as day;
But that which the book of nature Teaches confusedly, and but in a generality, and Therefore is compared by an ancient loriter, to the dawning of the day, neither so dark as night, nor so clear as day;
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whose iudgements are true and righteous altogether. Psal. 19.6, 7, 8, 9; yea, for the certaine knowledge of that which is truly good, as it is said Iudg. 8.2. that the gleaning of the grapes of Ephraim is better than the vintage of Abiezer;
whose Judgments Are true and righteous altogether. Psalm 19.6, 7, 8, 9; yea, for the certain knowledge of that which is truly good, as it is said Judges 8.2. that the gleaning of the grapes of Ephraim is better than the vintage of Abiezer;
especially whē it hath a propertie, which no other booke can challenge, that Quicquid docetur veritas, quicquid praecipitur bonitas, quicquid promittitur, foelicitas est, as Hugo speaketh:
especially when it hath a property, which no other book can challenge, that Quicquid docetur veritas, quicquid praecipitur bonitas, quicquid promittitur, Felicity est, as Hugo speaks:
we must be farther vrged and quickened therunto, with the power and authoritie of a law, as to a thing which the Lord requireth of vs. For though vertue haue no reward better, vice no punishment greater, than it selfe;
we must be farther urged and quickened thereunto, with the power and Authority of a law, as to a thing which the Lord requires of us For though virtue have no reward better, vice no punishment greater, than it self;
yet because it commonly falleth out, that for the one we praise good, but seeke the reward; and for the other, we mislike euill, but more for the punishment than for the Sinne, is he driuen,
yet Because it commonly falls out, that for the one we praise good, but seek the reward; and for the other, we mislike evil, but more for the punishment than for the Sin, is he driven,
as to shew vs what is good, so to set before vs life and death, blessing and cursing, Deut. 30.29; that he may bind vs, as it were, with the chaines of hope and feare, of reward and punishment, to a more earnest zeale of that which is good;
as to show us what is good, so to Set before us life and death, blessing and cursing, Deuteronomy 30.29; that he may bind us, as it were, with the chains of hope and Fear, of reward and punishment, to a more earnest zeal of that which is good;
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but also that he maketh that of grace, whereby we are free from the curse of the law, Faith; the very law of faith, Rom. 3.27, and bindeth vs to that which is the fulfilling of the law, Loue;
but also that he makes that of grace, whereby we Are free from the curse of the law, Faith; the very law of faith, Rom. 3.27, and binds us to that which is the fulfilling of the law, Love;
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For howsoeuer it be true which the Apostle hath 1. Tim. 1.9, that Iusto non est posita lex, the law is not giuen to a righteous man, either ad condemnationem, to condemne him who is free,
For howsoever it be true which the Apostle hath 1. Tim. 1.9, that Just non est Posita lex, the law is not given to a righteous man, either ad condemnationem, to condemn him who is free,
yea, liberum Arbitrium, as Tho. Aquinas well noteth vpon the sixt to the Romanes, est semper seruum aut peccati aut gratiae, the free will of man is euer a seruant either of sinne or of grace: a seruant of sinne, and so vnder the curse of the law; a seruant of grace, and so vnder the obedience of the Gospell; I say vnder the obedience of the Gospell, because though it be life, and that, euerlasting, to know God,
yea, liberum Arbitrium, as Tho. Aquinas well notes upon the sixt to the Romans, est semper seruum Or peccati Or Gratiae, the free will of man is ever a servant either of sin or of grace: a servant of sin, and so under the curse of the law; a servant of grace, and so under the Obedience of the Gospel; I say under the Obedience of the Gospel, Because though it be life, and that, everlasting, to know God,
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yea, the couenant of grace, Circumcision is profitable, as the Apostle speaketh, if we doe the law. Rom. 2.25; and the Gospell, which in Christ taketh away the curse of the law, and so the strength of sinne (as the Law is called 1. Cor. 15.56) is so farre from taking away the dutie of the law, as that it addeth to our obedience, is as seuere against the affections, as the law against the actions of euill, maketh it theft to couet thy neighbours goods, and Murther to be angrie with thy brother, and Adulterie to looke vpon a woman to lust after her.
yea, the Covenant of grace, Circumcision is profitable, as the Apostle speaks, if we do the law. Rom. 2.25; and the Gospel, which in christ Takes away the curse of the law, and so the strength of sin (as the Law is called 1. Cor. 15.56) is so Far from taking away the duty of the law, as that it adds to our Obedience, is as severe against the affections, as the law against the actions of evil, makes it theft to covet thy neighbours goods, and Murder to be angry with thy brother, and Adultery to look upon a woman to lust After her.
Matth. 5, and treason to curse the king, though it be but in thy thought. Eccles. 10.20; restraineth not only from euill, but from all apparance of euill. Thes. 5.22; condemneth not onely the cartropes of sinne, but the cords of vanitie. Esay. 3.18; taketh a strict account Matth. 12.36, of euery, not onely wicked but idle, not onely deed but word, I may well adde thought also:
Matthew 5, and treason to curse the King, though it be but in thy Thought. Eccles. 10.20; restraineth not only from evil, but from all appearance of evil. Thebes 5.22; Condemneth not only the Cartropes of sin, but the cords of vanity. Isaiah. 3.18; Takes a strict account Matthew 12.36, of every, not only wicked but idle, not only deed but word, I may well add Thought also:
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which as it washeth away, and purgeth vs of that slander which the church of Rome hath cast vpon our profession of the Gospell, as if by our doctrine of faith, which doth onely iustifie, we did let loose the reines of obedience,
which as it washes away, and Purgeth us of that slander which the Church of Room hath cast upon our profession of the Gospel, as if by our Doctrine of faith, which does only justify, we did let lose the reins of Obedience,
and yet liue as though they hated vertue:) so doth it iustly condemne that idle and profunctorie hearing of sermons, which too many make the whole both dutie & fruit of their religion,
and yet live as though they hated virtue:) so does it justly condemn that idle and profunctorie hearing of Sermons, which too many make the Whole both duty & fruit of their Religion,
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and that we may both heare with reuerence, and beleeue vnto obedience, requireth a kind of circumcision both of the eare and of the heart, yea he denounceth them to be of vncircumcised eares and vncircumcised hearts, who by not obeying the word, resist the holy-ghost, Act. 7.51:
and that we may both hear with Reverence, and believe unto Obedience, requires a kind of circumcision both of the ear and of the heart, yea he Denounceth them to be of uncircumcised ears and uncircumcised hearts, who by not obeying the word, resist the Holy Ghost, Act. 7.51:
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Which being so, that in matters of such moment, to neglect, is, to contemne, and not to obey the word, is, to resist the holy ghost, What shall we say of the mightie men of the earth, who thinke they doe God a fauor when they tread in his Courts,
Which being so, that in matters of such moment, to neglect, is, to contemn, and not to obey the word, is, to resist the holy ghost, What shall we say of the mighty men of the earth, who think they do God a favour when they tread in his Courts,
but can no way yeeld, that the scepter of his kingdome, the Word, should haue a power to command their hearts? And hereof it is, that the Word especially in the courts of princes, hath in a manner lost the authoritie of the Word, is become rather an instructer than a correcter, a disputer than a commaunder;
but can no Way yield, that the sceptre of his Kingdom, the Word, should have a power to command their hearts? And hereof it is, that the Word especially in the Courts of Princes, hath in a manner lost the Authority of the Word, is become rather an instructer than a correct, a disputer than a commander;
For howsoeuer we may haue audience, if we come as suiters, and by way of entreatie, beseech, that you will be reconciled vnto God, 2. Cor. 3.20; yet if we come in the stile of a commander, 1. Thess. 4.11;
For howsoever we may have audience, if we come as Suitors, and by Way of entreaty, beseech, that you will be reconciled unto God, 2. Cor. 3.20; yet if we come in the style of a commander, 1. Thess 4.11;
or with a rod for the aduauncement of that kingdome, which is not in word but in power, 1. Cor. 4.21, what doe wee but beat the aire? where shall we find either eares patient of reproofe,
or with a rod for the advancement of that Kingdom, which is not in word but in power, 1. Cor. 4.21, what do we but beatrice the air? where shall we find either ears patient of reproof,
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or hearts that will yeeld to haue their stonie hardnesse broken with the Hammer of the word, and their inordinat lusts slaine with the sword of the spirit, which yet (if they will profit by it) is to enter to the deuiding asunder of the soule and of the spirit,
or hearts that will yield to have their stony hardness broken with the Hammer of the word, and their inordinate Lustiest slain with the sword of the Spirit, which yet (if they will profit by it) is to enter to the dividing asunder of the soul and of the Spirit,
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and to the discerning of the thoughts and the entents of the heart. Heb. 4.12; and euen to captiue euery thought to the obedience of Christ. 1. Cor. 10.5.
and to the discerning of the thoughts and the intents of the heart. Hebrew 4.12; and even to captive every Thought to the Obedience of christ. 1. Cor. 10.5.
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for though he be most readie both to preuent and assist vs with his grace, to touch and enlarge our hearts with his spirit, that we may euen run the way of his commandements. Psal. 119.32; and say with S. Augustine, Da quod iubes, & iube quod vis:
for though he be most ready both to prevent and assist us with his grace, to touch and enlarge our hearts with his Spirit, that we may even run the Way of his Commandments. Psalm 119.32; and say with S. Augustine, Dam quod iubes, & iube quod vis:
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yet least in our frailetie we should run the riot of our corrupt nature, doth he stop our way, as the Prophet speaketh, with thornes, and hedge vs in from the beaten pathes of wickednesse, Hos. 2.6;
yet lest in our frailty we should run the riot of our corrupt nature, does he stop our Way, as the Prophet speaks, with thorns, and hedge us in from the beaten paths of wickedness, Hos. 2.6;
and assure our selues, that when he cannot persuade obedience with the golden scepter of his grace, he will proceed against disobedience with the yron Scepter of his wrath,
and assure our selves, that when he cannot persuade Obedience with the golden sceptre of his grace, he will proceed against disobedience with the iron Sceptre of his wrath,
How can there be any counsaile against the Lord? when no counsaile can steale a thought from his knowledge, what can all the monarchs of the world promise vnto themselues in those things wherein they are most mightie? when he holdeth the successe and euent of all things in his owne power,
How can there be any counsel against the Lord? when no counsel can steal a Thought from his knowledge, what can all the monarchs of the world promise unto themselves in those things wherein they Are most mighty? when he holds the success and event of all things in his own power,
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as his owne prerogatiue, that will they, nill they, they must depend vpon him; how may any wickednesse, though armed with authoritie, hope for a protection from his law,
as his own prerogative, that will they, nill they, they must depend upon him; how may any wickedness, though armed with Authority, hope for a protection from his law,
or imagine that the mountaines may couer it from his wrath, when there is no flying from his power, no peruerting of his law, no appeale from his iudgement? How much the more necessarie is it for all without exception, to enter into the heart of this meditation,
or imagine that the Mountains may cover it from his wrath, when there is no flying from his power, no perverting of his law, no appeal from his judgement? How much the more necessary is it for all without exception, to enter into the heart of this meditation,
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and in the frailtie of their condition, to acknowledge, not only that it is true wisdome to know the Good which he hath shewed, but also that it is perfect libertie to yeeld that obedience, which as the Lord he hath required;
and in the frailty of their condition, to acknowledge, not only that it is true Wisdom to know the Good which he hath showed, but also that it is perfect liberty to yield that Obedience, which as the Lord he hath required;
that kings cast their crowns at his feet, & nobles seek their honor in his seruice, in as much as Deo servire est regnare, it is a very kingdome to serue the Lord:
that Kings cast their crowns At his feet, & Nobles seek their honour in his service, in as much as God Serve est Reign, it is a very Kingdom to serve the Lord:
yea a kingdome that will deliuer them and set thē free from the tyrannie of their own affectiōs, which otherwise will rule and ouerrule both them and their kingdoms,
yea a Kingdom that will deliver them and Set them free from the tyranny of their own affections, which otherwise will Rule and overrule both them and their kingdoms,
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NOw that none, no not the mountains and mightie foundations of the earth, that is, the rulers and princes of the people, should flatter themselues, that they haue done all that is required,
NOw that none, no not the Mountains and mighty foundations of the earth, that is, the Rulers and Princes of the people, should flatter themselves, that they have done all that is required,
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when they haue offered him a rich sacrifice, thousands of rams, or tenne thousand riuers of oyle, as it were a ransome for their crueltie and oppression otherwise;
when they have offered him a rich sacrifice, thousands of rams, or tenne thousand Rivers of oil, as it were a ransom for their cruelty and oppression otherwise;
as to turne iustice into wormewood, but withall to loue Mercie, and so to haue both their Iustice and their Mercie seasoned with true religion and vnfained holinesse,
as to turn Justice into wormwood, but withal to love Mercy, and so to have both their justice and their Mercy seasoned with true Religion and unfeigned holiness,
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so neither doth he accept this part or that part for the whole seruice which is due vnto him, either preaching without praying, or praying without preaching,
so neither does he accept this part or that part for the Whole service which is due unto him, either preaching without praying, or praying without preaching,
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For what need hath he of our religious seruice, that he should require it, but for our good? What can the sacrificing euen of thousands of Rams be vnto him, of whom it is said, Psal. 50.10, all the beasts of the forrest are mine,
For what need hath he of our religious service, that he should require it, but for our good? What can the sacrificing even of thousands of Rams be unto him, of whom it is said, Psalm 50.10, all the beasts of the forest Are mine,
or be a cloake for that which is done amisse? when in comparison of that which is otherwise to bee done, he not onely esteemeth the knowledge of God, better than sacrifice, Hos. 6.6, the praising of his name better than a young bullocke, which hath hornes and hoofes, Psal. 69.31; obedience better than the fat of rams, 1. Sam. 15.22; the loue of God with all the heart, and thy neighbour as thy selfe, better than all burnt offerings, Marc. 12.33; but also professeth, that he will haue mercie, and not sacrifice. Mat. 9.13; he will haue a contrite heart, and not sacrifices, Psal. 51.16; and though hee otherwise haue required them, yet in comparison he speaketh, Es. 1.11, What haue I to do with the multitude of your sacrifices, who hath required them at your hands? nay, he who in comparison of that which he more requireth, is said not to require them;
or be a cloak for that which is done amiss? when in comparison of that which is otherwise to be done, he not only esteems the knowledge of God, better than sacrifice, Hos. 6.6, the praising of his name better than a young bullock, which hath horns and hoofes, Psalm 69.31; Obedience better than the fat of rams, 1. Sam. 15.22; the love of God with all the heart, and thy neighbour as thy self, better than all burned offerings, Marc. 12.33; but also Professes, that he will have mercy, and not sacrifice. Mathew 9.13; he will have a contrite heart, and not Sacrifices, Psalm 51.16; and though he otherwise have required them, yet in comparison he speaks, Es. 1.11, What have I to do with the multitude of your Sacrifices, who hath required them At your hands? nay, he who in comparison of that which he more requires, is said not to require them;
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but that the prayers of the sinfull are an abhomination, Es. 1.15; and that to prophane hearts the word of life, is the sauour of death vnto death. 2. Cor. 2.16; and the vnworthie receiuing of the Sacrament, the eating and drinking of their owne damnation, 1. Cor. 11.29; yea that to a transgressour of the law, circumcision is made vncircumcision, Rom. 2.25; so doth it direct all hearts to that which is the one end of all their holy duties, the fruit of holinesse in themselues, to the sacrifice of a broken heart and a contrite spirit, Psal 51.17; to the offering vp of our bodies, a liuing sacrifice, Rom. 12.1; in the which as Gregorie speaketh, Non aliena caro sed propria voluntas mactatur, not beasts but our beastly affections are staine vnto him, to the rendering of the calfes of our lips, Hos. 14.3; which is interpreted to be the fruit of the lips, which confesse his name, Heb. 13.15;
but that the Prayers of the sinful Are an abomination, Es. 1.15; and that to profane hearts the word of life, is the savour of death unto death. 2. Cor. 2.16; and the unworthy receiving of the Sacrament, the eating and drinking of their own damnation, 1. Cor. 11.29; yea that to a transgressor of the law, circumcision is made uncircumcision, Rom. 2.25; so does it Direct all hearts to that which is the one end of all their holy duties, the fruit of holiness in themselves, to the sacrifice of a broken heart and a contrite Spirit, Psalm 51.17; to the offering up of our bodies, a living sacrifice, Rom. 12.1; in the which as Gregory speaks, Non Aliena Caro sed propria Voluntas mactatur, not beasts but our beastly affections Are stain unto him, to the rendering of the calves of our lips, Hos. 14.3; which is interpreted to be the fruit of the lips, which confess his name, Hebrew 13.15;
And surely, when a man is made, as one noteth, Deum cognoscendo diuinus, deum imitando Deus, diuine by the knowledge, by the imitation of God, partaker of the diuine nature;
And surely, when a man is made, as one notes, God cognoscendo Divine, God Imitando Deus, divine by the knowledge, by the imitation of God, partaker of the divine nature;
as that of Iustice, in the which, they that come neere vnto him, become as the prophet speaketh, gods among men. A vertue which the heathen did acknowledge to bee mentem Dei, the mind of God, Harmoniam Coeli, the harmonie of heauen,
as that of justice, in the which, they that come near unto him, become as the Prophet speaks, God's among men. A virtue which the heathen did acknowledge to be mentem Dei, the mind of God, Harmoniam Coeli, the harmony of heaven,
yea a concord of discords, in as much as by a Geometricall proportion it is the temper of contrary elements in the world, of contrarie humours in the bodie, of contrarie affections in the soule,
yea a concord of discords, in as much as by a Geometrical proportion it is the temper of contrary elements in the world, of contrary humours in the body, of contrary affections in the soul,
and of contrarie factions in the common-wealth, and so giueth euery one his owne, as is for the greatest good of euery one in particular, and the whole in generall:
and of contrary factions in the commonwealth, and so gives every one his own, as is for the greatest good of every one in particular, and the Whole in general:
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but know, that it is power to rule by the lawes of Iustice, and that for greatnesse, dimidium est plus toto (as a good schoolemaster of their owne policies hath taught them) halfe is more than all:
but know, that it is power to Rule by the laws of justice, and that for greatness, Dimension est plus toto (as a good Schoolmaster of their own policies hath taught them) half is more than all:
howsoeuer they abound about them, who will not spare to giue them that counsaile which the Nobles of Persia gaue Cambyses, when hee had a mind to marrie his owne sister, that though there were no direct law for the marying of his sister, there was law inough for him to doe what he listed:
howsoever they abound about them, who will not spare to give them that counsel which the Nobles of Persiam gave Cambyses, when he had a mind to marry his own sister, that though there were no Direct law for the marrying of his sister, there was law enough for him to do what he listed:
yet if that stranger in the eares of princes, Truth, might be heard, which in a loue to their good, is no enemie to their greatnesse, it would bee euident, that it is Quiddam maius imperio submittere legibus principatum, as Theodosius the good emperor was wont to say;
yet if that stranger in the ears of Princes, Truth, might be herd, which in a love to their good, is no enemy to their greatness, it would be evident, that it is Quiddam May Imperial submittere legibus Principatum, as Theodosius the good emperor was wont to say;
that facere recte ciues suos princeps optimus faciendo docet, cum { que } sit imperio maximus exemplo maior est, as Velleius Paterculus recordeth, a good prince doth teach his subiects to doe well by doing well,
that facere recte ciues suos princeps optimus faciendo docet, cum { que } fit Imperial Maximus exemplo maior est, as Velleius Paterculus recordeth, a good Prince does teach his Subjects to do well by doing well,
so remota iustitia (to vse the words of Saint Augustine ) quid sunt regna nisi magna latrocinia? What are kingdomes, but great oppressions without iustice;
so Remota iustitia (to use the words of Saint Augustine) quid sunt regna nisi Magna Thefts? What Are kingdoms, but great oppressions without Justice;
Iustice hath a power to conquer hatred, ac hostes perinde attrahit vt magnes ferrum, as Constantinus Manasses writeth, hath no lesse power to reconcile enemies,
justice hath a power to conquer hatred, ac hosts Perinde attrahit vt magnes ferrum, as Constantinus Manasses Writeth, hath no less power to reconcile enemies,
yea (that which is the reason of both) there is not a greater sympathie betweene the loadstone and yron, than betweene Iustice and the heart of man, which cannot but loue Iustice in those whom it hateth,
yea (that which is the reason of both) there is not a greater Sympathy between the Loadstone and iron, than between justice and the heart of man, which cannot but love justice in those whom it hates,
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& hateth the imputation of no crime so much as of iniustice, as we may see by him in the Comedie, Leno sum fateor periurus pernicies communis adoloscentium tamen tibi a me nulla facta est iniuria;
& hates the imputation of no crime so much as of injustice, as we may see by him in the Comedy, Leno sum Fateor periurus pernicies Communis adoloscentium tamen tibi a me nulla facta est Iniuria;
Which kind of rulers neuer come abroad, but the people flie them, as Seneca speaketh, tanquam noxium animal è cubili procedens, as if some venomous serpent or rauenous wolfe came out of his den:
Which kind of Rulers never come abroad, but the people fly them, as Senecca speaks, tanquam noxium animal è cubili procedens, as if Some venomous serpent or ravenous wolf Come out of his den:
whereas to a prince of iustice and mercie, such as Titus was, whom they tearmed, Amorem & delicias humani generis, the loue and delight of mankind, tanquam ad clarum & benificum Sidus certatim aduolant, they striue to flocke as to the bright and comfortable starre of their happinesse.
whereas to a Prince of Justice and mercy, such as Titus was, whom they termed, Amorem & Delicias Humani Generis, the love and delight of mankind, tanquam ad clarum & benificum Star Competitively aduolant, they strive to flock as to the bright and comfortable star of their happiness.
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And surely, howsoeuer the place of gouernment doth command both the bodie and the goods, and carry that which the Apostle calleth NONLATINALPHABET, an eie seruice, Colos. 3.21:
And surely, howsoever the place of government does command both the body and the goods, and carry that which the Apostle calls, an eye service, Colos 3.21:
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it is Iustice, and onely Iustice that draweth the heart, and maketh men, eadem secreto de principe loqui quae palam, as Seneca noteth, to speake as well in secret as openly of the prince,
it is justice, and only justice that draws the heart, and makes men, Same secreto de principe loqui Quae Palam, as Senecca notes, to speak as well in secret as openly of the Prince,
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but as the Propht specifieth in this place, to doe iustly: which requireth the mind of iustice in the doer, the rules of iustice in the things done, and the end of iustice in the doing.
but as the Prophet specifieth in this place, to do justly: which requires the mind of Justice in the doer, the rules of Justice in the things done, and the end of Justice in the doing.
The mind of iustice in the doer, because Rex est viua lex, the king is and ought to be a liuing law, as Aristotle tearmeth him: a law, and therefore iust;
The mind of Justice in the doer, Because Rex est viua lex, the King is and ought to be a living law, as Aristotle termeth him: a law, and Therefore just;
because his will as Gregorie Nazianzene speaketh, is NONLATINALPHABET, an vnwritten law, Nec sie infectere sensus humanos edicta valent ac vita regentis, neither are the hearts of people so easily turned and carried with the dead letter of a written law,
Because his will as Gregory Nazianzene speaks, is, an unwritten law, Nec sie infectere sensus humanos Edicta valent ac vita Regentis, neither Are the hearts of people so Easily turned and carried with the dead Letter of a written law,
For as Augustine filled them empire with learned men, Tiberius with dissemblers, Nero with musitions, Commodus with fencers, Constantine with Christians, Iulian with scorners of Christianitie:
For as Augustine filled them empire with learned men, Tiberius with dissemblers, Nero with musicians, Commodus with fencers, Constantine with Christians, Iulian with Scorner's of Christianity:
so is it a rule without exception, Rex velit honesta nemo non eadem velit, that if the heart of the king be set vpon honest things, the hartes of all others will be set vpon the same things with him.
so is it a Rule without exception, Rex velit Honesta nemo non Same velit, that if the heart of the King be Set upon honest things, the hearts of all Others will be Set upon the same things with him.
And this mind of Iustice in the King, quasi in primo motere, as in that highest Sphere, in whose power the other Spheres of authoritie haue their power to commaund, will make it a care aboue all his cares, not onely to place such in authoritie vnder him,
And this mind of justice in the King, quasi in primo motere, as in that highest Sphere, in whose power the other Spheres of Authority have their power to command, will make it a care above all his Cares, not only to place such in Authority under him,
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but also to deliuer and ease his kingdome of such magistrates as shall sell themselues to worke wickednesse, and bring vpon the state & common-wealth a burthen more intollerable than the tyranie of any king,
but also to deliver and ease his Kingdom of such Magistrates as shall fell themselves to work wickedness, and bring upon the state & commonwealth a burden more intolerable than the tyranny of any King,
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that they haue open eares to the iust complaints of vniust dealing, least they heare that which a simple woman told Alexander, when he lightly regarded her petition, Si non vacat noli igitur imperare;
that they have open ears to the just complaints of unjust dealing, lest they hear that which a simple woman told Alexander, when he lightly regarded her petition, Si non vacat noli igitur Imperare;
and an eare for the defendant, because Qui statuit aliquid parte inauditae alterae aequū licet statuerit, haud aequus fuit, He that decreeth for either part,
and an ear for the defendant, Because Qui statuit Aliquid part inauditae alterae aequū licet statuerit, haud aequus fuit, He that decreeth for either part,
before both parts be heard, howsoeuer his decree may happen to be iust, he himselfe cannot but be held vniust. 3. That in hearing of causes, they be not enclining either to the right hand of loue,
before both parts be herd, howsoever his Decree may happen to be just, he himself cannot but be held unjust. 3. That in hearing of Causes, they be not inclining either to the right hand of love,
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but without all respect of persons or reward, they be free and cleere from hauing the ballances of deceit in their hands, or the treasures of wickednesse in their houses, Mich. 6.10.4.
but without all respect of Persons or reward, they be free and clear from having the balances of deceit in their hands, or the treasures of wickedness in their houses, Mich. 6.10.4.
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but make them rather commanders than disputers, rather to the execution of iustice, thā to the cases of contention. 5. That the euerwaking eye of iustice doe not so much as winke at sinne,
but make them rather commanders than disputers, rather to the execution of Justice, than to the cases of contention. 5. That the euerwaking eye of Justice do not so much as wink At sin,
but know that reus est incendij qui ignem non restring int, as Clement Alexandrinus speaketh, he setteth the citie on fire, that goeth not about to quench it,
but know that Rhesus est incendij qui Ignem non restring int, as Clement Alexandrian speaks, he sets the City on fire, that Goes not about to quench it,
as Iustice is called, be not denied the meanest of his subiects, but all personall respects laid aside the cause of the poore and needie, may come in equall ballance with the rich and mightie.
as justice is called, be not denied the Meanest of his Subjects, but all personal respects laid aside the cause of the poor and needy, may come in equal balance with the rich and mighty.
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nor the punishment of vice a meane to reuenge, but the mind of Iustice in the doer according to the true rules of Iustice in the things done, seeke the true end of Iustice in the doing, to yeeld euery one his owne.
nor the punishment of vice a mean to revenge, but the mind of justice in the doer according to the true rules of justice in the things done, seek the true end of justice in the doing, to yield every one his own.
Which is not, as some doe both mistake it and abuse it, to thinke that there is Summa Iustitia in summo iure, the best of Iustice in the extremitie of law,
Which is not, as Some do both mistake it and abuse it, to think that there is Summa Iustitia in Summo iure, the best of justice in the extremity of law,
and therfore are they the one to serue and helpe the other, as Augustine prescribeth, Vt salsitudinem correctionis amor Christi temperet & dilectionem proximi sal Iustitia condicit;
and Therefore Are they the one to serve and help the other, as Augustine prescribeth, Vt salsitudinem correctionis amor Christ temperet & dilectionem proximi sal Iustitia condicit;
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yea, as Ambrose noteth, they are both necessarie, Altera vt disciplina seruetur altera ne innocentia opprimittur, the one, that discipline be kept, the other, that innocencie be not oppressed:
yea, as Ambrose notes, they Are both necessary, Altera vt Discipline seruetur altera ne Innocence opprimittur, the one, that discipline be kept, the other, that innocence be not oppressed:
and the crying sinnes of prophane hearts haue gone vnpunished, when partialitie (which is euer inclining to the worser part) hath abated the edge of the sword of Iustice,
and the crying Sins of profane hearts have gone unpunished, when partiality (which is ever inclining to the Worse part) hath abated the edge of the sword of justice,
neither doth the loue of Mercie in this place take away the seueritie, but the wormewood and acerbitie of Iustice: when the mightie haue bones like lyons without marrow,
neither does the love of Mercy in this place take away the severity, but the wormwood and acerbity of justice: when the mighty have bones like lyons without marrow,
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when they lay wait for bloud, and hunt their brother with a net, Mich. 7.2; when they dig pits (which wee call plots) for the soules of others, Hier. 18.20;
when they lay wait for blood, and hunt their brother with a net, Mich. 7.2; when they dig pits (which we call plots) for the Souls of Others, Hier. 18.20;
and do not thinke the cup of Iustice bitter ynough, vnlesse it be mingled with their gall, which is Iustitiam non valde sed nimium velle, not to affect or will Iustice ynough, but too much;
and do not think the cup of justice bitter enough, unless it be mingled with their Gall, which is Iustitiam non Valde sed Nimium velle, not to affect or will justice enough, but too much;
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according to that difference which Vellius Paterculus giueth of the natures of Brutus and Cassius: Quicquid voluit valde voluit Brutus, nimium Cassius;
according to that difference which Vellius Paterculus gives of the nature's of Brutus and Cassius: Quicquid voluit Valde voluit Brutus, Nimium Cassius;
in altero maior vis, in altero virtus; Brutum amicum habere malles magis inimicum timeres Cassium; whatsoeuer Brutus would; hee much would it; Cassius too much;
in altero maior vis, in altero virtus; Brutum Amicum habere malles magis Inimicum timeres Cassius; whatsoever Brutus would; he much would it; Cassius too much;
because nisi miti princeps sit ingenio quicquid infuderis acessit, vnlesse the prince bee of a mild disposition, whatsoeuer wine you poure into him, will turne to vineger;
Because nisi miti princeps sit ingenio quicquid infuderis acessit, unless the Prince be of a mild disposition, whatsoever wine you pour into him, will turn to vinegar;
so for the fruit of such a gouernment, it falleth out which Salust obserueth, that Acerbis iudicijs ciuitas magis vastatur quam corrigitur, with bitter iudgementes a citie is sonner wasted than reformed.
so for the fruit of such a government, it falls out which Sallust observeth, that Acerbis Iudicijs Cities magis vastatur quam corrigitur, with bitter Judgments a City is sonner wasted than reformed.
nor too much on the left, to bee like vnto Tiberius, of whom Tacitus noteth, that he was Cupidine seueritatis in his etiam quae recte faceret, acerbus, in a desire to bee seuere, bitter euen in those things which he did well:
nor too much on the left, to be like unto Tiberius, of whom Tacitus notes, that he was Cupidine seueritatis in his etiam Quae recte faceret, acerbus, in a desire to be severe, bitter even in those things which he did well:
in a word, that neither he chastise offenders with that indulgence of old Ely to his vngratious sonnes, Doe no more so, neither yet with Roboam adde affliction to affliction, My father laid an heauie yoke vpon you, I will make it heauier;
in a word, that neither he chastise offenders with that indulgence of old Ely to his ungracious Sons, Do no more so, neither yet with Rehoboam add affliction to affliction, My father laid an heavy yoke upon you, I will make it Heavier;
as Agapetus aduised Iustinian, Vti regno hoc inferiore vt scala fiat superioris, to vse the kingdome of the earth as a ladder vnto the kingdome of heauen,
as Agapetus advised Iustinian, Vti regno hoc inferiore vt scala fiat superioris, to use the Kingdom of the earth as a ladder unto the Kingdom of heaven,
and so by the first step, which is humilitie, to rise in degrees as it were from vertue to vertue to walke with their God. In which point the spirit of God is euer like it selfe to direct vs vnto him both as the Author and the Finisher of our faith, to make in the NONLATINALPHABET of our instruction to learne of him, and the NONLATINALPHABET of our perfection to walke with him: that seeing Godlines (as Philo speaketh) is the root of all vertues,
and so by the First step, which is humility, to rise in Degrees as it were from virtue to virtue to walk with their God. In which point the Spirit of God is ever like it self to Direct us unto him both as the Author and the Finisher of our faith, to make in the of our instruction to Learn of him, and the of our perfection to walk with him: that seeing Godliness (as Philo speaks) is the root of all Virtues,
seeing as S. Augustine teacheth, Omnia Christiananorum officia sunt sacrificia, all the offices of Christians are sacrifices, all their duties holy duties;
seeing as S. Augustine Teaches, Omnia Christiananorum Offices sunt Sacrifice, all the Offices of Christians Are Sacrifices, all their duties holy duties;
we make not a diuorce betweene Godlinesse, and our ciuile dutie, either in the persons, as if Sanctitas pietas fides, were priuata bona, holinesse, godlinesse,
we make not a divorce between Godliness, and our civil duty, either in the Persons, as if Sanctitas pietas fides, were privata Bona, holiness, godliness,
or in the place, as if there were no question of that principle of the court, exeataula qui vult esse pius, godlinesse is no good courtier, religion too simple to bee a counsellour:
or in the place, as if there were no question of that principle of the court, exeataula qui vult esse Pius, godliness is no good courtier, Religion too simple to be a counselor:
Wherein it cannot but be a matter of great difficultie that either Pride which (as we cōmonly say) is born a courtier, should forget her greatnesse, to become religious;
Wherein it cannot but be a matter of great difficulty that either Pride which (as we commonly say) is born a courtier, should forget her greatness, to become religious;
When thou wast little in thine owne eyes, I made thee king ouer Israel, saith God by the Prophet vnto Saul; but because thou hast cast away the word of the Lord, the Lord hath cast away thee,
When thou wast little in thine own eyes, I made thee King over Israel, Says God by the Prophet unto Saul; but Because thou hast cast away the word of the Lord, the Lord hath cast away thee,
& euen forsake our selues, that we may walke with our God: which is that fruit of sanctificatiō, which being rooted in Humilitie, doth spread it self in euery part of our life,
& even forsake our selves, that we may walk with our God: which is that fruit of sanctification, which being rooted in Humility, does spread it self in every part of our life,
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and though wee be imploied and conuersant about the things of this world, yet as citisens of that Hierusalem which is aboue, we are to conuerse in heauen, Phil. 3.20; neither can we be partakers of that kingdome of glory, which is to come, vnlesse the kingdome of his grace be begun in vs:
and though we be employed and conversant about the things of this world, yet as Citizens of that Jerusalem which is above, we Are to converse in heaven, Philip 3.20; neither can we be partakers of that Kingdom of glory, which is to come, unless the Kingdom of his grace be begun in us:
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as they doe vnto Gedeon, Iudg. 8.22; Raigne thou ouer vs, both thou and thy sonne and thy sonnes sonne, yet must their resolution be like Gedeons in the same place, Not I, but the Lord shall raigne ouer you:
as they do unto Gideon, Judges 8.22; Reign thou over us, both thou and thy son and thy Sons son, yet must their resolution be like Gedeons in the same place, Not I, but the Lord shall Reign over you:
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in respect of himselfe, He will walke in the perfect way, which is his godlinesse; he will walke in the vprightnesse of his heart, which is his innocencie;
in respect of himself, He will walk in the perfect Way, which is his godliness; he will walk in the uprightness of his heart, which is his innocence;
his godlinesse, as the root of al his princely vertues, he groundeth vpon the comming of his God to iudgement, I wil walke in the perfect way, vntill thou commest to me:
his godliness, as the root of all his princely Virtues, he groundeth upon the coming of his God to judgement, I will walk in the perfect Way, until thou Comest to me:
but within his wals, and be knowne to him, who is a discerner of the thoughts and intents of the heart, I will walke in the vprightnesse of mine heart, in the middest of mine house;
but within his walls, and be known to him, who is a discerner of the thoughts and intents of the heart, I will walk in the uprightness of mine heart, in the midst of mine house;
and because pietie and integritie are in continuall danger, by occasions of euill without, by tentations of euill within, his pietie and integritie shall be guarded with wisdome; a wisdome that for occasions without shall make a couenant with his eies, that they behold no euill, I will set no wicked thing before mine eyes;
and Because piety and integrity Are in continual danger, by occasions of evil without, by tentations of evil within, his piety and integrity shall be guarded with Wisdom; a Wisdom that for occasions without shall make a Covenant with his eyes, that they behold no evil, I will Set no wicked thing before mine eyes;
For tentations within, his wisedome will be watchfull ouer his will, that he affect no euill, a froward heart shall depart from me, watchfull ouer his vnderstanding, that hee bee not so much as acquainted with it, I will know none euill.
For tentations within, his Wisdom will be watchful over his will, that he affect no evil, a froward heart shall depart from me, watchful over his understanding, that he be not so much as acquainted with it, I will know none evil.
therefore he farther addeth, how the king ought to carrie himselfe in respect of others, and that in three sorts, how to such as haue accesse vnto him;
Therefore he farther adds, how the King ought to carry himself in respect of Others, and that in three sorts, how to such as have access unto him;
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for such as haue accesse vnto him, he will be carefully circumspect against two pernitious plagues of a princes court, the malitiously slanderous, and the ambitiously proud: the malitiously slanderous he will cut off,
for such as have access unto him, he will be carefully circumspect against two pernicious plagues of a Princes court, the maliciously slanderous, and the ambitiously proud: the maliciously slanderous he will Cut off,
because he vseth the tongue which was giuen for one man to benefit another, to hurt, and that him whom he should loue as himselfe, his neighbour; and that priuily and behind the backe,
Because he uses the tongue which was given for one man to benefit Another, to hurt, and that him whom he should love as himself, his neighbour; and that privily and behind the back,
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Him that priuily slandereth his neighbour, will I destroy, and worthily, because thereby it commeth to passe, that vertue hath many times no other reward than Cum bene feceris male audire, for doing well, to heare ill.
Him that privily Slandereth his neighbour, will I destroy, and worthily, Because thereby it comes to pass, that virtue hath many times no other reward than Cum bene feceris male Audire, for doing well, to hear ill.
The ambitiously prowd, whether it be in the vanitie of loftie eyes, or in the swelling of an aspiring heart, the one as nothing profitable to himself, the other as dangerous to the state, he will not endure;
The ambitiously proud, whither it be in the vanity of lofty eyes, or in the swelling of an aspiring heart, the one as nothing profitable to himself, the other as dangerous to the state, he will not endure;
True and faithfull, that they may make a conscience of their counsailes; of the land, and as hauing better experience of their owne estate than strangers:
True and faithful, that they may make a conscience of their Counsels; of the land, and as having better experience of their own estate than Strangers:
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and they shall not be taken for fauour, but hee will vse the eyes of his iugdement in the choice of them, Mine eyes shall be vpon the true & faithfull of the land that they may sit with me.
and they shall not be taken for favour, but he will use the eyes of his judgement in the choice of them, Mine eyes shall be upon the true & faithful of the land that they may fit with me.
that it may be a religion to them, not to goe beyond their commission, and a matter of conscience not to oppresse his subiects, he that walketh in the perfect way, hee shall serue me.
that it may be a Religion to them, not to go beyond their commission, and a matter of conscience not to oppress his Subjects, he that walks in the perfect Way, he shall serve me.
and necessarily, because such persons publica in publicum, regia in regem authoritate abutuntur, doe commonly abuse publike authorite against the publike good,
and necessarily, Because such Persons publicam in publicum, Regia in regem authoritate abutuntur, do commonly abuse public Authority against the public good,
as to leaue that testimonie of Nehemiah, I haue not like the former gouernours beene chargeable vnto the people, I made not my seruants lords ouer them,
as to leave that testimony of Nehemiah, I have not like the former Governors been chargeable unto the people, I made not my Servants Lords over them,
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Lastly for all that are subiect vnto him, because he doth not beare the sword in vaine, Rom. 13.4, hee will destroy and that with our exception, all the wicked of the land;
Lastly for all that Are Subject unto him, Because he does not bear the sword in vain, Rom. 13.4, he will destroy and that with our exception, all the wicked of the land;
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Now the king that shall make it his whole study, to proportion himselfe to this patterne, to sing of mercy & iudgement vnto the Lord, to be in respect of himselfe so godly,
Now the King that shall make it his Whole study, to proportion himself to this pattern, to sing of mercy & judgement unto the Lord, to be in respect of himself so godly,
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and in respect of others, so carefull, as to giue no accesse either to the tongue of malice, or the heart of pride; to chuse for his counsailors the true and faithfull, for the executioners of his counsailes, the religious of the land;
and in respect of Others, so careful, as to give no access either to the tongue of malice, or the heart of pride; to choose for his counsellors the true and faithful, for the executioners of his Counsels, the religious of the land;
as like another Dauid hath written to himselfe and his posteritie, a patterne of good gouernment, in that which hee calleth NONLATINALPHABET, a princely gift,
as like Another David hath written to himself and his posterity, a pattern of good government, in that which he calls, a princely gift,
The rather because therein he expresseth himselfe and assureth the world, that the law of God shall be a law to his lawes, he will referre himselfe to that which he hath shewed; and that he may be the better scholler of such a master, he will remember, that though he be a God vpon earth,
The rather Because therein he Expresses himself and assureth the world, that the law of God shall be a law to his laws, he will refer himself to that which he hath showed; and that he may be the better scholar of such a master, he will Remember, that though he be a God upon earth,
yet he must learne, in the frailtie of his cōdition how God hath shewed vnto him a man; not only what is good in it selfe, to kinde his loue & zeale to goodnesse;
yet he must Learn, in the frailty of his condition how God hath showed unto him a man; not only what is good in it self, to kind his love & zeal to Goodness;
that seeing the good which hee hath shewed, and the duty which as the Lord he hath required, is, to doe iustly, as without the which there is no gouernment;
that seeing the good which he hath showed, and the duty which as the Lord he hath required, is, to do justly, as without the which there is no government;
his Iustice may be tempered with the loue of mercy, & both seasoned with that honinesse, which in all his actions may humble him to walke with his God;
his justice may be tempered with the love of mercy, & both seasoned with that honinesse, which in all his actions may humble him to walk with his God;
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that true religion and vnfeined holinesse being the eye of wisdome in his counsaile, the eare of iustice in his magistrates, the hand of vallor in his nobles, the tongue of persuation in his preachers, the head of gouernment in himselfe,
that true Religion and unfeigned holiness being the eye of Wisdom in his counsel, the ear of Justice in his Magistrates, the hand of vallor in his Nobles, the tongue of persuasion in his Preachers, the head of government in himself,
which the God of glory graunt, in the grace of his sonne Christ, to whom with the Father & the holy Ghost be all honor and glory now and for euermore, Amen.
which the God of glory grant, in the grace of his son christ, to whom with the Father & the holy Ghost be all honour and glory now and for evermore, Amen.
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as well for the true cause, Therefore, as for the true Author will I; making, rather euery thing than their owne sinnes, the ergo or therefore, and rather euery second and naturall cause, thē the guide of nature,
as well for the true cause, Therefore, as for the true Author will I; making, rather every thing than their own Sins, the ergo or Therefore, and rather every second and natural cause, them the guide of nature,
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Howbeit, if when we see the God of nature, to breake the order and ordinarie course, of nature, Ecc•es. 48.3. and either to shut vp the heauens as hee did in the daies of Eliah, that they shall not yeeld their ordinary blessing;
Howbeit, if when we see the God of nature, to break the order and ordinary course, of nature, Ecc•es. 48.3. and either to shut up the heavens as he did in the days of Elijah, that they shall not yield their ordinary blessing;
we did but remember, that he who cursed the earth for the sinne of man, Gen. 3.17, doth neuer breake that ordinary law which he hath giuen to his other creatures for the seruice of man,
we did but Remember, that he who cursed the earth for the sin of man, Gen. 3.17, does never break that ordinary law which he hath given to his other creatures for the service of man,
so those crying sinnes which raigne amongst vs, proclaime to the world that it is high time, the wrath of God should be reuealed from heauen, vpon the vngodlinesse and vnrighteousnesse of this vnthankefull land:
so those crying Sins which Reign among us, proclaim to the world that it is high time, the wrath of God should be revealed from heaven, upon the ungodliness and unrighteousness of this unthankful land:
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and that as the prophet proueth in the former part of this chapter, because the Lord hath a quarell against the mountaines, and mightie foundations of the earth, a quarell against his people, vers. 2; because the treasures of wickednesse are in the house of the wicked, and the balance of deceipt and the scant measure which is abhominable, vers. 10, and 11; because the rich men are full of crueltie, and the inhabitants haue spoken lies, and their tongue is deceitfull in their mouth, vers. 12:
and that as the Prophet Proves in the former part of this chapter, Because the Lord hath a quarrel against the Mountains, and mighty foundations of the earth, a quarrel against his people, vers. 2; Because the treasures of wickedness Are in the house of the wicked, and the balance of deceit and the scant measure which is abominable, vers. 10, and 11; Because the rich men Are full of cruelty, and the inhabitants have spoken lies, and their tongue is deceitful in their Mouth, vers. 12:
therefore (as it followeth in the 13) euen therefore, not as irreligious persons, who look no farther then into second cause, doe fondly imagine this or that eclipse, this or that coniunction of this or that planet,
Therefore (as it follows in the 13) even Therefore, not as irreligious Persons, who look no farther then into second cause, do fondly imagine this or that eclipse, this or that conjunction of this or that planet,
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and the aire that is about vs to be as poyson, or (to vse the words of the Psalmist ) as the snare of the hunter, with terrors of death walking by night,
and the air that is about us to be as poison, or (to use the words of the Psalmist) as the snare of the hunter, with terrors of death walking by night,
desolation to abhomination, will I make thee desolate, yea desolate will I make thee, and all for thy sinnes, euen for thy sinnes. A meditation if euer and for any,
desolation to abomination, will I make thee desolate, yea desolate will I make thee, and all for thy Sins, even for thy Sins. A meditation if ever and for any,
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now and for vs most necessary, that for the iust cause of the plague amongst vs, we seeke no other then our owne sinnes, and for the true Author of this iudgement, we looke farther then into second causes;
now and for us most necessary, that for the just cause of the plague among us, we seek no other then our own Sins, and for the true Author of this judgement, we look farther then into second Causes;
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and for the iudgement it selfe, we looke vpon it as vpon the rod of God his wrath wherwith he smiteth; and for the better applying of his iustice to our deserts, wee looke not so much one vpon the faults of another,
and for the judgement it self, we look upon it as upon the rod of God his wrath wherewith he smites; and for the better applying of his Justice to our deserts, we look not so much one upon the Faults of Another,
And first, for the true cause either of God his wrath, or man his punishment, whither may wee goe but to our owne sinnes? The sinne of the first man was the first breach that euer was made betweene God and man;
And First, for the true cause either of God his wrath, or man his punishment, whither may we go but to our own Sins? The sin of the First man was the First breach that ever was made between God and man;
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and euer since as men in sinne haue more and more abounded, so haue they bene more and more deuided from their God, that howsoeuer in the riches of that mercy, whereby God hath loued euen sinfull man in his beloued, Ephe. 1.6, he be content to remoue our sinnes as farre from vs as the East is from the West, Psal. 103.12;
and ever since as men in sin have more and more abounded, so have they be more and more divided from their God, that howsoever in the riches of that mercy, whereby God hath loved even sinful man in his Beloved, Ephes 1.6, he be content to remove our Sins as Far from us as the East is from the West, Psalm 103.12;
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our sinnes doe as much separate and deuide vs from him, Es. 59. 2, as he is ready vpon our repentance to remoue our sinnes from vs. For this is that admirable temper of his Iustice and Mercie, who is both infinitly mercifull and infinitly iust, that as in Christ he loueth a sinner,
our Sins do as much separate and divide us from him, Es. 59. 2, as he is ready upon our Repentance to remove our Sins from us For this is that admirable temper of his justice and Mercy, who is both infinitely merciful and infinitely just, that as in christ he loves a sinner,
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8.1, but their sins, yea their heinous sinnes, washed in the innocent blood of that immaculat lambe, are made of crimson like snow, and of scarlet like wooll, Es. 1.18;
8.1, but their Sins, yea their heinous Sins, washed in the innocent blood of that immaculate lamb, Are made of crimson like snow, and of scarlet like wool, Es. 1.18;
that though the death of Christ haue fully satisfied for all out sins, and borne the extremitie of whatsoeuer either the law of God could lay against vs,
that though the death of christ have Fully satisfied for all out Sins, and born the extremity of whatsoever either the law of God could lay against us,
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yet hath it left no libertie to build our sins vpon his death, but rather laid a necessitie to burie our sinnes in his death, least by turning the grace of God, as Iude noteth, vers. 4, into wantonnesse (I speake an horrible thing) we crucifie him gaine with our sinnes, Hebr. 6.6, who for our sinnes hath already bene crucified;
yet hath it left no liberty to built our Sins upon his death, but rather laid a necessity to bury our Sins in his death, least by turning the grace of God, as Iude notes, vers. 4, into wantonness (I speak an horrible thing) we crucify him gain with our Sins, Hebrew 6.6, who for our Sins hath already be Crucified;
yea that work which he saw to be good, and very good, Gen. 1.31; and not so onely, but when the sinne of man did multiply with man, & grow a burthen to the earth, in as much as all the thoughts of his heart were euill, and that continually, to repent him that he had made man, Gene. 6.6: so in the reconciliation of the world, by that blessed seed of the cursed woman, the peace that was made betweene God and man, did not stretch so farre as to conclude a peace betweene God and sinne;
yea that work which he saw to be good, and very good, Gen. 1.31; and not so only, but when the sin of man did multiply with man, & grow a burden to the earth, in as much as all the thoughts of his heart were evil, and that continually, to Repent him that he had made man, Gene. 6.6: so in the reconciliation of the world, by that blessed seed of the cursed woman, the peace that was made between God and man, did not stretch so Far as to conclude a peace between God and sin;
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yea the frailties and infirmities of the godly doe greeue and make sad the holy spirit of God, whereby they are sealed vnto the day of redemption, Ephe. 4.30; as the retchlesse contempts, and presumptuous blasphemies of the wicked, are sayd to despite the spirit of grace, Hebr. 10.29.
yea the frailties and infirmities of the godly do grieve and make sad the holy Spirit of God, whereby they Are sealed unto the day of redemption, Ephes 4.30; as the retchless contempts, and presumptuous Blasphemies of the wicked, Are said to despite the Spirit of grace, Hebrew 10.29.
And albeit the blood of Christ doe continually cry vnto God for vs, and speake better things than the blood of Abel, Heb. 12.21; yet doth it not so possesse his eares that hee can heare no crie against vs;
And albeit the blood of christ do continually cry unto God for us, and speak better things than the blood of Abel, Hebrew 12.21; yet does it not so possess his ears that he can hear no cry against us;
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that no treason shall be conceiued and hatched in the heart, as it were in the wombe of discontentment, of so cunningly contriued and caried in vowed silence,
that no treason shall be conceived and hatched in the heart, as it were in the womb of discontentment, of so cunningly contrived and carried in vowed silence,
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so that heart of his, which aboundeth with grace, is so farre from permitting that we should either continue or abound in sinne, that grace may abound, Rom. 6.1.
so that heart of his, which Aboundeth with grace, is so Far from permitting that we should either continue or abound in sin, that grace may abound, Rom. 6.1.
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in so much as he hateth his owne word, in the mouth of him who hateth to be reformed, Psal. 50.17: and his soule abhorreth to haue the wicked tread in his courts, Es. 1.12;
in so much as he hates his own word, in the Mouth of him who hates to be reformed, Psalm 50.17: and his soul abhorreth to have the wicked tread in his Courts, Es. 1.12;
yea as it followeth in the same place, their oblations are in vaine, their incense an abhomination, their solemne feasts a burthen, the stretching out of their hands,
yea as it follows in the same place, their Oblations Are in vain, their incense an abomination, their solemn feasts a burden, the stretching out of their hands,
or as a breare which is robbed of her whelpes, Hos. 13.7.8; that of the same Hierusalem which was no lesse garded with his prouidence, then with the hilles that were round about her, because she stoned the prophets, and knew not the time of her visitation, there was not so much as one stone left vpon another, Matth. 24.2.
or as a briar which is robbed of her whelps, Hos. 13.7.8; that of the same Jerusalem which was no less guarded with his providence, then with the hills that were round about her, Because she stoned the Prophets, and knew not the time of her Visitation, there was not so much as one stone left upon Another, Matthew 24.2.
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so may we thereby gather, that he who hateth nothing but sinne, doth punish nothing but sinne in vs. For howsoeuer, in that litle conscience which we make of sinne, we make the lesse acount of his iudgements;
so may we thereby gather, that he who hates nothing but sin, does Punish nothing but sin in us For howsoever, in that little conscience which we make of sin, we make the less account of his Judgments;
Which rule if it be well and truly obserued, will bring vs to the secret reason of the iustice of God, in many of his iudgements, which otherwise to flesh and blood may seeme vniust:
Which Rule if it be well and truly observed, will bring us to the secret reason of the Justice of God, in many of his Judgments, which otherwise to Flesh and blood may seem unjust:
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Howsoeuer many parts of this land, which as yet endure a famine of the bread of life, may hope to excuse themselues vpon the ignorance of their vnlearned,
Howsoever many parts of this land, which as yet endure a famine of the bred of life, may hope to excuse themselves upon the ignorance of their unlearned,
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yet he, who will require their blood at their pastors hands, hath sayd they shall perish in their owne sinnes, and especially in those, by which they haue deserued to be punished with such pastors,
yet he, who will require their blood At their Pastors hands, hath said they shall perish in their own Sins, and especially in those, by which they have deserved to be punished with such Pastors,
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True it is that the punishments and afflictions of this life, which are as Saint Augustine speaketh, ignis auro and ignis foeno, in the godly fire to trie gold, in the wicked fire to consume chaffe;
True it is that the punishments and afflictions of this life, which Are as Saint Augustine speaks, ignis auro and ignis foeno, in the godly fire to try gold, in the wicked fire to consume chaff;
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The earth must be filled with crueltie, before a flood come vpon the earth, Genes. 6.13; and the sinnes of Sodom and Gomorrha must be exceeding great, and the crie of them must come vp to heauen, before the Lord raigne downe fire and brimstone from heauen to consume them:
The earth must be filled with cruelty, before a flood come upon the earth, Genesis. 6.13; and the Sins of Sodom and Gomorrha must be exceeding great, and the cry of them must come up to heaven, before the Lord Reign down fire and brimstone from heaven to consume them:
Howbeit, when all the house of Israell is drosse, and the rulers in the middest of her as Wolues, when the Prophets daube with vntempered morter, and the people liue by spoiling and robbing, and a man is not to bee found, which may make vp the hedge,
Howbeit, when all the house of Israel is dross, and the Rulers in the midst of her as Wolves, when the prophets daub with untempered mortar, and the people live by spoiling and robbing, and a man is not to be found, which may make up the hedge,
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and as if men had made a couenant with death, and with hell were at an agreement, Es. 28.15; they declare their sinnes as Sodome, and hide them not, Es. 3.9;
and as if men had made a Covenant with death, and with hell were At an agreement, Es. 28.15; they declare their Sins as Sodom, and hide them not, Es. 3.9;
in a word when both ministers and magistrates, whose sinnes are not onely sinnes, but examples of sinnes, doe sell themselues to worke wickednesse, and the difference of good and euill is so confounded,
in a word when both Ministers and Magistrates, whose Sins Are not only Sins, but Examples of Sins, doe fell themselves to work wickedness, and the difference of good and evil is so confounded,
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and not punish? punish, and not proportion his iudgements to our sins? no, no, howsoeuer in the late change of this gouernment, without any change either of the religion or peace of the gouernment;
and not Punish? Punish, and not proportion his Judgments to our Sins? no, no, howsoever in the late change of this government, without any change either of the Religion or peace of the government;
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he hath as it were sealed his loue vnto vs, and giuen vs hope beyond and against hope, that he will continue to ouerflow this land with the euer-liuing spring of his euerlasting grace;
he hath as it were sealed his love unto us, and given us hope beyond and against hope, that he will continue to overflow this land with the everliving spring of his everlasting grace;
Which is the true therefore, mentioned in this place, by the which the power of powers and Iudge of Iudges, calleth them to account, who thinke their places without account;
Which is the true Therefore, mentioned in this place, by the which the power of Powers and Judge of Judges, calls them to account, who think their places without account;
and maketh the strong Okes of Basan, and the tall Cedars of Lybanon, that is, them, who in the strength and pride of their sinnes ••ou•ke the most highest;
and makes the strong Oaks of Basan, and the tall Cedars of Lebanon, that is, them, who in the strength and pride of their Sins ••ou•ke the most highest;
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and not rather looke that the earth should open her mouth and swallow vp the offenders aliue, and they goe downe quicke vnto the pit, Num. 16.30.? This age is too wise to be mooued with ordinarie iudgements:
and not rather look that the earth should open her Mouth and swallow up the offenders alive, and they go down quick unto the pit, Num. 16.30.? This age is too wise to be moved with ordinary Judgments:
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and adde as it were thirst vnto drunkennesse, we be not plagued like other men, we presume to say, Tush the Lord careth not, he will doe neither good nor euill:
and add as it were thirst unto Drunkenness, we be not plagued like other men, we presume to say, Tush the Lord Careth not, he will do neither good nor evil:
as that the burning and not consuming bush was but a Meteor, that the passage of Israel thorough the middest of the sea vpon drie ground, was but vpon the aduantage of a neape tide, that the Manna which God rained in the wildernesse, was but the mildewe of that countrey, that the fall of the wals of Hiericho at the sound of the trumpets, was but an earthquake;
as that the burning and not consuming bush was but a Meteor, that the passage of Israel through the midst of the sea upon dry ground, was but upon the advantage of a neap tide, that the Manna which God reigned in the Wilderness, was but the mildew of that country, that the fallen of the walls of Jericho At the found of the trumpets, was but an earthquake;
and so tie him vnto second causes, as if the world did run vpon the constant wheeles of euerlasting motions, which it is not in his power so much as in the power of a clocke-keeper either to breake or to alter;
and so tie him unto second Causes, as if the world did run upon the constant wheels of everlasting motions, which it is not in his power so much as in the power of a clocke-keeper either to break or to altar;
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and whereas it should bee bounded it selfe within the compasse of the reuealed will of God, it flieth loosely into the boundlesse bounds of his absolute will,
and whereas it should be bounded it self within the compass of the revealed will of God, it flies loosely into the boundless bounds of his absolute will,
and by vniting euen deuided hearts, to make as it were, a concord of discords; that hee might establish the crowne in peace vpon the right and vndoubted heire:
and by uniting even divided hearts, to make as it were, a concord of discords; that he might establish the crown in peace upon the right and undoubted heir:
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and that they may insinuate their false hearts into his princely fauour, and qualifie the distast of their traiterous bookes, doe not blush to publish vnto the world, that they haue their desires, though not in the order of their wishes,
and that they may insinuate their false hearts into his princely favour, and qualify the distaste of their traitorous books, do not blush to publish unto the world, that they have their Desires, though not in the order of their wishes,
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but since he is first their king which wee haue reason to think they neuer wished, the next of their hope is to haue him a Catholique in due time, which we hope they shall haue neuer reason to hope, especially if they vnderstand Catholique in that sence, whereby they haue vnproperly impropriated it vnto themselues.
but since he is First their King which we have reason to think they never wished, the next of their hope is to have him a Catholic in due time, which we hope they shall have never reason to hope, especially if they understand Catholic in that sense, whereby they have unproperly impropriated it unto themselves.
to sauce our ioy with mourning, and the multitude of his mercies one way, with the death of many thousands another, that hee may worke vs to thankefulnesse for the one,
to sauce our joy with mourning, and the multitude of his Mercies one Way, with the death of many thousands Another, that he may work us to thankfulness for the one,
and to repentance by the other? and yet who is he that doth not more studie Almanacks then the booke of God, to deriue this visitatiō rather from Eclipses then from him, who worketh in them and beyond them at his pleasure? But what is it to reason with man his reason, especially in things aboue reason,
and to Repentance by the other? and yet who is he that does not more study Almanacs then the book of God, to derive this Visitation rather from Eclipses then from him, who works in them and beyond them At his pleasure? But what is it to reason with man his reason, especially in things above reason,
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and wherein it is so contrary vnto it selfe, as to make vnto it selfe false gods by the same reason for the which it denieth the true? For what was the reason of so many gods among the heathen? but because they made euery thing a god that had any rare gift or quality,
and wherein it is so contrary unto it self, as to make unto it self false God's by the same reason for the which it Denieth the true? For what was the reason of so many God's among the heathen? but Because they made every thing a god that had any rare gift or quality,
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or did any strange thing, whereof they could find no reason? And what is the reason why so many in these dayes denie the true? but because they cannot find a reason of those misteries,
or did any strange thing, whereof they could find no reason? And what is the reason why so many in these days deny the true? but Because they cannot find a reason of those Mysteres,
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Which we may not vnderstand of that his ordinarie prouidence, who hath the haires of our head numbred, & without whom there doth not so much as a sparrow light vpon the ground:
Which we may not understand of that his ordinary providence, who hath the hairs of our head numbered, & without whom there does not so much as a sparrow Light upon the ground:
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and whereby the greatest Monarchs of the world, in their greatest designs, are but the instruments of his power, who hath the hearts of kings in his hand, & howsoeuer he hath giuen them power to worke mightie things, hath yet reserued such a prerogatiue vnto himselfe, that for the successe & euent of all both counsailes and actions, they are to expect it at his hands;
and whereby the greatest Monarchs of the world, in their greatest designs, Are but the Instruments of his power, who hath the hearts of Kings in his hand, & howsoever he hath given them power to work mighty things, hath yet reserved such a prerogative unto himself, that for the success & event of all both Counsels and actions, they Are to expect it At his hands;
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but rather of the stretching out of his hand to some extraordinarie iudgement, and the thrusting of the sickle or sword of his wrath into the haruest of sinnes, ripe to execution.
but rather of the stretching out of his hand to Some extraordinary judgement, and the thrusting of the fickle or sword of his wrath into the harvest of Sins, ripe to execution.
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so when the excesse of sinne doth prouoke him to rebuke in anger and to punish a people in his heauie displeasure, he doth not only stretch out his arme, Esa. 9.21, but gather his armies (as Iob speaketh) cap. 19.12, to campe about them, & fighteth against the wicked with good and euill, naturall & supernaturall instrumēts of his wrath.
so when the excess of sin does provoke him to rebuke in anger and to Punish a people in his heavy displeasure, he does not only stretch out his arm, Isaiah 9.21, but gather his armies (as Job speaks) cap. 19.12, to camp about them, & fights against the wicked with good and evil, natural & supernatural Instruments of his wrath.
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And though his hand be in warre, when he sendeth a forraigne power as it were a vulture to prey vpon the carion of a natiō ripe or rather rotten in sinne;
And though his hand be in war, when he sends a foreign power as it were a vulture to prey upon the carrion of a Nation ripe or rather rotten in sin;
though he haue a hand in famine, when he breaketh the staffe of bread, and sendeth cleannes of teeth as it is called, Amos 4.6: yet is it most properly the work of his owne hand,
though he have a hand in famine, when he breaks the staff of bred, and sends cleanness of teeth as it is called, Amos 4.6: yet is it most properly the work of his own hand,
as if there were some other phisicke then repentance for it: yet doth the scripture call it the hand of God, Exod. 9.3; and the sword of the Lord, 1. Chr. 21.30; & the arrowes of his wrath, Ps. 91.5.
as if there were Some other physic then Repentance for it: yet does the scripture call it the hand of God, Exod 9.3; and the sword of the Lord, 1. Christ 21.30; & the arrows of his wrath, Ps. 91.5.
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Yea if natural men will but consult the Authors of their own wisdome, they shall find that the heathen poet Homer describing a memorable plague of the Grecians, faineth Apollo to haue sent it by shooting his arrowes amongst them:
Yea if natural men will but consult the Authors of their own Wisdom, they shall find that the heathen poet Homer describing a memorable plague of the Greeks, feigneth Apollo to have sent it by shooting his arrows among them:
that Hippocrates in his Prognosticis calleth it NONLATINALPHABET, an heauenly punishment or scourge: Dionisius Halicarnassaeus, NONLATINALPHABET, a calamity sent from God:
that Hippocrates in his Prognosticis calls it, an heavenly punishment or scourge: Dionysius Halicarnassaeus,, a calamity sent from God:
That the Romanes, as T. Liuius witnesseth, when they could find neither cause nor end of it, did by the decree of the senate, consult the bookes of the Sibils:
That the Romans, as T. Lucius Witnesseth, when they could find neither cause nor end of it, did by the Decree of the senate, consult the books of the Sibyls:
that Esculapius as Saint Augustine noteth, finding no naturall cause of a plague in his time, did cast it vpon that sacriledge, whereby priuat persons had the houses of their gods in possession;
that Esculapius as Saint Augustine notes, finding no natural cause of a plague in his time, did cast it upon that sacrilege, whereby private Persons had the houses of their God's in possession;
and therefore that they haue no reason, but to acknowledge it to bee as the Canonists define it, bellum Dei contra homines, the warre of God against men.
and Therefore that they have no reason, but to acknowledge it to be as the Canonists define it, bellum Dei contra homines, the war of God against men.
then that he warre against such men, as not only open the mouth of blasphemie against heauen, Psal. 73.9: but fight with the power of reason, against the power of God, & beleeue no more of his rod then they feele, no more of his power then they see in second causes;
then that he war against such men, as not only open the Mouth of blasphemy against heaven, Psalm 73.9: but fight with the power of reason, against the power of God, & believe no more of his rod then they feel, no more of his power then they see in second Causes;
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so doth the wisedome of the world condemne the foolishnes of preaching, which seeth more in the iudgemēts of God then the reason of the naturall man can attaine vnto.
so does the Wisdom of the world condemn the foolishness of preaching, which sees more in the Judgments of God then the reason of the natural man can attain unto.
but how shall their proud hearts be able to indure the cōsuming fire of his wrath? And therfore let the irreligious amongst vs rage both with pen & sword,
but how shall their proud hearts be able to endure the consuming fire of his wrath? And Therefore let the irreligious among us rage both with pen & sword,
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let naturall wits make all things naturall, they shal one day feele that supernaturall power, which wil raign plagues beyond nature, wil smite, & make sicke in smiting.
let natural wits make all things natural, they shall one day feel that supernatural power, which will Reign plagues beyond nature, will smite, & make sick in smiting.
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How much the more fit were it for all without exception, to bend both their wits & their hearts to the better application of that circumstance of the person, (thee) will I make thee sick in smiting thee;
How much the more fit were it for all without exception, to bend both their wits & their hearts to the better application of that circumstance of the person, (thee) will I make thee sick in smiting thee;
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For in generall calamities, the poore are not the onely, or the chiefe offenders; as our Sauior Christ speaketh, Luke 13.4; that they vpon whom the tower of Siloam fell, were not sinners aboue all that dwelt in Hierusalem;
For in general calamities, the poor Are not the only, or the chief offenders; as our Saviour christ speaks, Lycia 13.4; that they upon whom the tower of Siloam fell, were not Sinners above all that dwelled in Jerusalem;
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yet hath it not come neere to the seat of iniustice, or the house of oppression; it hath passed by the doore of briberie, and the church of Simonie; the schooles of Atheisme, and the possessions of Sacriledge haue not bene visited;
yet hath it not come near to the seat of injustice, or the house of oppression; it hath passed by the door of bribery, and the Church of Simony; the Schools of Atheism, and the possessions of Sacrilege have not be visited;
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it hath but summoned the court of pride, and the Palace of pleasure, that I may say nothing of many other crying sinnes, which in many persons and many parts of this land haue beene secure and free from it.
it hath but summoned the court of pride, and the Palace of pleasure, that I may say nothing of many other crying Sins, which in many Persons and many parts of this land have been secure and free from it.
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Which secret iustice of God, to punish lesser sinnes in some, and not to punish greater in others, to mow downe the vnprofitable and vnfruitfull thistles,
Which secret Justice of God, to Punish lesser Sins in Some, and not to Punish greater in Others, to mow down the unprofitable and unfruitful thistles,
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shold be so farre from giuing heart to sinne, or encouragement to sinners, as that it should worke the repentance of greater, out of the punishment of lesser offenders;
should be so Far from giving heart to sin, or encouragement to Sinners, as that it should work the Repentance of greater, out of the punishment of lesser offenders;
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strike the fat kine of Basan which dwell (as they thinke safely) in the mountaines of Samaria, with a compassion of those silly soules which lie in the high way of the pestilence,
strike the fat kine of Basan which dwell (as they think safely) in the Mountains of Samaria, with a compassion of those silly Souls which lie in the high Way of the pestilence,
yea, it should kindle in publicke persons, whose sinnes for the most are the chiefest occasion of publick calamities, a zeale like that of Dauid. We O Lord, we are they that haue sinned against heauen,
yea, it should kindle in public Persons, whose Sins for the most Are the chiefest occasion of public calamities, a zeal like that of David. We O Lord, we Are they that have sinned against heaven,
doth require as good harts of vs toward him, that seeing as Cyprian noteth, Pestis explorat iustitiam singulorum, the plague is a searcher and trier of euerie good and honest mind;
does require as good hearts of us towards him, that seeing as Cyprian notes, Pestis explorate iustitiam singulorum, the plague is a searcher and trier of every good and honest mind;
and that, or nothing, can take downe the crest of pride, quench the furie of desire, abate the edge of reuenge, weaken the arme of oppression, stop the mouth of blasphemie,
and that, or nothing, can take down the crest of pride, quench the fury of desire, abate the edge of revenge, weaken the arm of oppression, stop the Mouth of blasphemy,
wee not onely striue euery one to amend one, but all ioyntly to make this plague of ours like that Numb. 11.34, sepulchrum concupiscentiae, the graue and sepulchre of our lusts.
we not only strive every one to amend one, but all jointly to make this plague of ours like that Numb. 11.34, Sepulchre concupiscentiae, the graven and Sepulchre of our Lustiest.
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wee neuer enter into our own hearts, to find that sinne which our good God, who can iustly vse vniust meanes, doth punish in vs. Whereas if we did in singlenesse of heart examine euery one our owne waies,
we never enter into our own hearts, to find that sin which our good God, who can justly use unjust means, does Punish in us Whereas if we did in singleness of heart examine every one our own ways,
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the sinfull idlenesse of the poore, which is the dayly mother of incestuous lusts among themselues, of vniust stealing from other men, of seditious conspiracies against the state, and desperat murmurings against God:
the sinful idleness of the poor, which is the daily mother of incestuous Lustiest among themselves, of unjust stealing from other men, of seditious conspiracies against the state, and desperate murmurings against God:
For though that fornication in the Church of Corinth (the like whereof was not named among the Gentiles were but the sinne of one Corinthian; yet was it layd to all their charge, in that they were puffed vp, and had not rather sorowed, that he who had done the deed might be put from among them) 1. Cor. 5.2;
For though that fornication in the Church of Corinth (the like whereof was not nam among the Gentiles were but the sin of one Corinthian; yet was it laid to all their charge, in that they were puffed up, and had not rather sorrowed, that he who had done the deed might be put from among them) 1. Cor. 5.2;
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when they prouoke the wrath of God against the whole. For hee that will spare all Sodome for one Lot, Genes. 19.22; whose soule is vexed with the vncleane conuersation of the wicked, 2. Pet. 2.7: will punish all Israel for the sinne of one Achan, Ios. 7.1: if in not being offended they seeme content with it, or by their silence witnesse a consent vnto it;
when they provoke the wrath of God against the Whole. For he that will spare all Sodom for one Lot, Genesis. 19.22; whose soul is vexed with the unclean Conversation of the wicked, 2. Pet. 2.7: will Punish all Israel for the sin of one achan, Ios. 7.1: if in not being offended they seem content with it, or by their silence witness a consent unto it;
yea the plague will neuer cease, vnlesse we haue the zeale of Phinehas, Numb. 25.8; I doe not say, to slay sinners, but as farre as in vs lieth, to slay sinne euen in mightie offenders.
yea the plague will never cease, unless we have the zeal of Phinehas, Numb. 25.8; I do not say, to slay Sinners, but as Far as in us lies, to slay sin even in mighty offenders.
And surely if euer there were a time, in the which we had need to be set on fire with that zeale of Phinehas, against the crying sinnes that raigne amongst vs;
And surely if ever there were a time, in the which we had need to be Set on fire with that zeal of Phinehas, against the crying Sins that Reign among us;
contrary to the reason of man his policie, contrary to the longing and hope of them who haue euer had euill will to our Syon, contrarie to the expectation and feare of our owne hearts,
contrary to the reason of man his policy, contrary to the longing and hope of them who have ever had evil will to our Syon, contrary to the expectation and Fear of our own hearts,
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or torne in peeces with the furie of a ciuile dissention, and our plentie, or fulnesse of bread, to be punished with a scarcitie, or cleannesse of teeth;
or torn in Pieces with the fury of a civil dissension, and our plenty, or fullness of bred, to be punished with a scarcity, or cleanness of teeth;
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he should giue vs as it were the choice of Dauid, and visit vs with no other rod then that of the pestilence, whereby we fall but into his owne hand, whose mercies are great, 2. Sam. 24.14.
he should give us as it were the choice of David, and visit us with no other rod then that of the pestilence, whereby we fallen but into his own hand, whose Mercies Are great, 2. Sam. 24.14.
Thirdly, in respect of his (if I may so call it) vnmercifull iustice; that when the plague was due to our sinnes, that worthy instrument of his glory and our good, our Soueraigne, should haue his part in this iudgement ▪ and not onely be visited at the gates of his court,
Thirdly, in respect of his (if I may so call it) unmerciful Justice; that when the plague was due to our Sins, that worthy Instrument of his glory and our good, our Sovereign, should have his part in this judgement ▪ and not only be visited At the gates of his court,
should strike the hardest of our hearts with a compassionate remorse, and euen force vs to a complaint contrary to that of king Dauid; that as hee when his people were plagued for his sinne, cried vnto the Lord Me, me adsum qui feci in me conuertite ferrum.
should strike the Hardest of our hearts with a compassionate remorse, and even force us to a complaint contrary to that of King David; that as he when his people were plagued for his sin, cried unto the Lord Me, me adsum qui Feci in me convertite ferrum.
we O Lord, we are they that haue offended, but thine annointed our Soueraigne, what hee hath done, that he should bee welcommed to his birthright with a plague for our sinnes? The rather because he who as yet doth but smite,
we Oh Lord, we Are they that have offended, but thine anointed our Sovereign, what he hath done, that he should be welcomed to his birthright with a plague for our Sins? The rather Because he who as yet does but smite,
and make sicke in smiting will proportiō his iudgements to our sinnes, and as it followeth in the last place, make vs desolate for our sinnes, if we meet him not with repentāce in the way.
and make sick in smiting will proportion his Judgments to our Sins, and as it follows in the last place, make us desolate for our Sins, if we meet him not with Repentance in the Way.
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For he who ordereth all things, in measure, number and weight, Wisd. 11.17; as hee hath a rule for persons that potentes potenter, the mightie shall be mightily tormented, Wisd. 6.6: so hath he the measure of tantum and quantum in his iudgements:
For he who Ordereth all things, in measure, number and weight, Wisdom 11.17; as he hath a Rule for Persons that potentes potenter, the mighty shall be mightily tormented, Wisdom 6.6: so hath he the measure of Tantum and quantum in his Judgments:
so much as the sinfull citie hath liued in pleasures, so much shall be giuen to her torments, Reue. 18.7; the proud nation, that with the sonne of the morning will ascend into heauen, shall bee brought down to hell, Es. 14.13;
so much as the sinful City hath lived in pleasures, so much shall be given to her torments, Reue. 18.7; the proud Nation, that with the son of the morning will ascend into heaven, shall be brought down to hell, Es. 14.13;
and not be heard, Zach. 7 13; such a proportion hath he in his iudgements, that if the good men of a land be but as a basket of summer fruit, whose goodnes cannot continue, the sunne shall goe downe at noone vnto them, Amos. 8.9:
and not be herd, Zach 7 13; such a proportion hath he in his Judgments, that if the good men of a land be but as a basket of summer fruit, whose Goodness cannot continue, the sun shall go down At noon unto them, Amos. 8.9:
But if there be a generall deluge and inundation of sinne which carieth the streame and course of a kingdome with it, he will then sweepe with the beesome of destruction, cut off the name with the remnant,
But if there be a general deluge and inundation of sin which Carrieth the stream and course of a Kingdom with it, he will then sweep with the Besom of destruction, Cut off the name with the remnant,
who better then his peculiar people, whom though he multiplied as the sand of the sea, hedged about with his prouidence, fortified with a tower of his strength:
who better then his peculiar people, whom though he multiplied as the sand of the sea, hedged about with his providence, fortified with a tower of his strength:
And at this present seemeth to say vnto the Angell of his wrath, as he did in the time of king Dauid, It is sufficient, hold now thy hand 2. Sam. 24.16.
And At this present seems to say unto the Angel of his wrath, as he did in the time of King David, It is sufficient, hold now thy hand 2. Sam. 24.16.
What then remaineth, but that as deere children of so louing a father, we kisse the rod of so mercifull a iudge? and seeing our sinnes are the principall cause which haue prouoked God as the true Author, to smite,
What then remains, but that as deer children of so loving a father, we kiss the rod of so merciful a judge? and seeing our Sins Are the principal cause which have provoked God as the true Author, to smite,
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and holdeth his hand in the execution of his warth, from proportioning desolation to abhomination, a full measure of wrath to the full measure of our sinnes:
and holds his hand in the execution of his warth, from proportioning desolation to abomination, a full measure of wrath to the full measure of our Sins:
our King, that out of this iudgement he take a warning, and lesson, to know, that he is brought by his and our God to his owne, but not for himselfe; in peace;
our King, that out of this judgement he take a warning, and Lesson, to know, that he is brought by his and our God to his own, but not for himself; in peace;
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and therefore that he is to walke betweene God and this people, as another Moses, of whom it is excellently obserued, that Causam Dei apud populum gladijs, causam populi apud deum lachrimis egit;
and Therefore that he is to walk between God and this people, as Another Moses, of whom it is excellently observed, that Causam Dei apud Populum gladijs, Causam People apud God lachrimis egit;
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Which the God of glorie graunt in the grace of his Sonne Christ, to whome with the Father and the holy ghost be all honour and glorie, now and for euer. Amen.
Which the God of glory grant in the grace of his Son christ, to whom with the Father and the holy ghost be all honour and glory, now and for ever. Amen.
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❧ The principall care of Princes to bee Nurces of the Church. Preached before Queene Elizabeth at Whitehall in Lent. 1594. Isaiah. 49.23. Kings shall be thy nursing fathers, and Queenes thy nursing mothers.
❧ The principal care of Princes to be Nurses of the Church. Preached before Queen Elizabeth At Whitehall in Lent. 1594. Isaiah. 49.23. Kings shall be thy nursing Father's, and Queens thy nursing mother's.
when to recouer in some, what all had lost in their father Adam, he trauailed many yeeres as it were in childbed with a more then motherly loue and care,
when to recover in Some, what all had lost in their father Adam, he travailed many Years as it were in childbed with a more then motherly love and care,
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And though in her natiuitie she had no eye to pitie her, but was cast out into the open field to the contempt of her person in the day that she was borne;
And though in her Nativity she had no eye to pity her, but was cast out into the open field to the contempt of her person in the day that she was born;
yet when in her weakenesse hee had sufficiently taught her to know her selfe, and to acknowledge his power, it pleased him to make her so perfect through his beauty,
yet when in her weakness he had sufficiently taught her to know her self, and to acknowledge his power, it pleased him to make her so perfect through his beauty,
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as that she grew vp into a kingdome, and in the end had this of the Prophet fulfilled, that Kings should be her nursing fathers, and Queens her nursing mothers.
as that she grew up into a Kingdom, and in the end had this of the Prophet fulfilled, that Kings should be her nursing Father's, and Queen's her nursing mother's.
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Which words, howsoeuer at first sight they may seeme to intend nothing but the dutie of princes to nourish the Church; nothing but the benefit of the Church, to haue Kings and Queenes to be her nurces;
Which words, howsoever At First sighed they may seem to intend nothing but the duty of Princes to nourish the Church; nothing but the benefit of the Church, to have Kings and Queens to be her Nurses;
yet if wee trie and examine them by their weight, we shall find, that in the dutie of princes is the benefit fo princes; and in the benefit of the Church, the dutie of the Church implied.
yet if we try and examine them by their weight, we shall find, that in the duty of Princes is the benefit foe Princes; and in the benefit of the Church, the duty of the Church implied.
insomuch, as, religion and gouernment are rightly said, Mutuis stare non officijs solum sed beneficijs, to haue their strēgth not onely in the duties but in the benefits of the one vnto the other.
insomuch, as, Religion and government Are rightly said, Mutuis stare non Offices solum sed beneficijs, to have their strength not only in the duties but in the benefits of the one unto the other.
though for an age of the primitiue Church, nothing was thought so preiudiciall to crownes as the religion of Christ, nothing was found so cruell to the Church, as the persecution of princes;
though for an age of the primitive Church, nothing was Thought so prejudicial to crowns as the Religion of christ, nothing was found so cruel to the Church, as the persecution of Princes;
yet when the heat of their rage was somewhat cooled with the teares of innocents, and their thirstie minds satisfied with the bloud of martyrs, they grew to such peace,
yet when the heat of their rage was somewhat cooled with the tears of Innocents, and their thirsty minds satisfied with the blood of Martyrs, they grew to such peace,
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as that the lambe might dwell with the wolfe, and the kid feed with the lyon, as it was before promised, Esai. 11.6: yea farther, they became such helpes the one to the other, as that religion had no such safetie as in the protection of princes;
as that the lamb might dwell with the wolf, and the kid feed with the Lion, as it was before promised, Isaiah. 11.6: yea farther, they became such helps the one to the other, as that Religion had no such safety as in the protection of Princes;
In which point we may obserue a notable secret of God his wisedome, who though he had in his hand the hearts of Kings, and might as well at his pleasure haue disposed of the kingdomes of the earth as of the earth it selfe, which was but his footstoole; though he knew that the eyes of people were in the heads of princes,
In which point we may observe a notable secret of God his Wisdom, who though he had in his hand the hearts of Kings, and might as well At his pleasure have disposed of the kingdoms of the earth as of the earth it self, which was but his footstool; though he knew that the eyes of people were in the Heads of Princes,
as that in those ten persecutions of her youth, the hearts of Tirants were conquered, as finding that they might sooner want torments then the Christians patience;
as that in those ten persecutions of her youth, the hearts of Tyrants were conquered, as finding that they might sooner want torments then the Christians patience;
their blind zeale hath carried them so farre, as to thinke, that neither learning could stand with the Spirit of God, nor ciuile authoritie with the religion of Christ: and therefore as in disgrace of learning, they pretend I know not what hidden power of the Spirit; so to the ouerthrow of all good order both in Church and common wealth, they striue for equalitie, which is truly said and as truly found to be the mother of confusion. Wherein beside that they build vpon a false ground, in that they fashion the ripe yeeres of the Church to her infancie,
their blind zeal hath carried them so Far, as to think, that neither learning could stand with the Spirit of God, nor civil Authority with the Religion of christ: and Therefore as in disgrace of learning, they pretend I know not what hidden power of the Spirit; so to the overthrow of all good order both in Church and Common wealth, they strive for equality, which is truly said and as truly found to be the mother of confusion. Wherein beside that they built upon a false ground, in that they fashion the ripe Years of the Church to her infancy,
& admit no more then was in practise in the time of the Apostles (who though they made perfect the rules of doctrine, did yet but draw as it were the first lines of Church gouernement, to the which it should be proportioned according to the circumstance of her increase:) what reason can the most popular minds giue,
& admit no more then was in practice in the time of the Apostles (who though they made perfect the rules of Doctrine, did yet but draw as it were the First lines of Church government, to the which it should be proportioned according to the circumstance of her increase:) what reason can the most popular minds give,
why that rule of the Apostle, 1. Cor. 7.20, Let euery man abide in the same vocation wherein he was called, should not as well hold in the Princes that did become Christians,
why that Rule of the Apostle, 1. Cor. 7.20, Let every man abide in the same vocation wherein he was called, should not as well hold in the Princes that did become Christians,
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as in the persons of meaner calling? And though it stood not with the good pleasure of God, to giue that successe to their labours, whom he made fishers, of men, as that at the first they should bee fishers of kings;
as in the Persons of meaner calling? And though it stood not with the good pleasure of God, to give that success to their labours, whom he made Fishers, of men, as that At the First they should be Fishers of Kings;
as also, in that chiefe gouernour vnder the Queene of the Aethiopians whom Philip baptised in the eight of the Acts. For it doth not follow that because the kingdome of Christ is not of this world;
as also, in that chief governor under the Queen of the Ethiopians whom Philip baptised in the eight of the Acts. For it does not follow that Because the Kingdom of christ is not of this world;
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for as the Church militant liueth in earth, and yet hath her conuersation in heauen; so the Christian princes of the world the better they rule vpon earth, the better they serue God in heauen;
for as the Church militant lives in earth, and yet hath her Conversation in heaven; so the Christian Princes of the world the better they Rule upon earth, the better they serve God in heaven;
And therefore is their office and function tearmed as it were by a speciall prerogatiue, the ordinance of God, Rom. 13.2: therefore are they themselues renowned with the name of Gods, Psalm. 82.1; therefore is the spirit of God doubled, and his graces multiplied vpon them, beyond the common sort of men;
And Therefore is their office and function termed as it were by a special prerogative, the Ordinance of God, Rom. 13.2: Therefore Are they themselves renowned with the name of God's, Psalm. 82.1; Therefore is the Spirit of God doubled, and his graces multiplied upon them, beyond the Common sort of men;
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And least the iniquitie of any Salique law should depriue women of this honour, to whom the law of God hath giuen a right to inherit, and so to weare the crownes that goe by inheritance;
And lest the iniquity of any Salic law should deprive women of this honour, to whom the law of God hath given a right to inherit, and so to wear the crowns that go by inheritance;
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therefore is there speciall mention made of them, and it is as well promised that Queens should be the nursing mothers, as that Kings should be the nursing fathers of the Church.
Therefore is there special mention made of them, and it is as well promised that Queen's should be the nursing mother's, as that Kings should be the nursing Father's of the Church.
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For howsoeuer the scripture excepteth against their teaching, yet beside the law, it hath example of Debora and others for their ruling ouer the people of God;
For howsoever the scripture excepteth against their teaching, yet beside the law, it hath Exampl of Deborah and Others for their ruling over the people of God;
and the same Gospell that hath equally called male & foemale, Gal. 3.28; to be the children of God in Christ; yea as Peter speaketh, to be coheires of the grace of life;
and the same Gospel that hath equally called male & female, Gal. 3.28; to be the children of God in christ; yea as Peter speaks, to be coheirs of the grace of life;
Neither was it without a speciall purpose of God, to giue incouragement to that sex, that the faith and well doing of so many women, is so particularly recorded in the scripture, that the entertainment which Rahab gaue the spies, is not suffered to die;
Neither was it without a special purpose of God, to give encouragement to that sex, that the faith and well doing of so many women, is so particularly recorded in the scripture, that the entertainment which Rahab gave the spies, is not suffered to die;
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that the diligence of Martha, and the better choice of Marie, and the woman of Canaans strong faith, & the Samaritane leauing of her waterpot, to be the messenger of better newes, with diuers of the like, are remembred;
that the diligence of Martha, and the better choice of Marie, and the woman of Canaans strong faith, & the Samaritan leaving of her waterpot, to be the Messenger of better news, with diverse of the like, Are remembered;
as that wheresoeuer the Gospel of Christ shall bee preached through all the world, there shall that which she hath done, be spoken of for a memoriall of her:
as that wheresoever the Gospel of christ shall be preached through all the world, there shall that which she hath done, be spoken of for a memorial of her:
so if they enter into a meditation of his speciall fauors to their sex, they must needs confesse that they can neuer honor him enough, who hath honored thē so far,
so if they enter into a meditation of his special favors to their sex, they must needs confess that they can never honour him enough, who hath honoured them so Far,
& therfore it is no more honor for women to be Queenes, then it is for Queenes to bee the nurces of his Church. Wherof as former times haue left our land some testimonie, in as much as in both the nurceries of our Church the bounty of Queenes as well as the bountie of Kings, is yet liuing;
& Therefore it is no more honour for women to be Queens, then it is for Queens to be the Nurses of his Church. Whereof as former times have left our land Some testimony, in as much as in both the nurseries of our Church the bounty of Queens as well as the bounty of Kings, is yet living;
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then to bring their kingdomes to the obedience of his from whom they hold theirs? and to serue him with their mortall crownes, who is able to crowne them with immortalitie,
then to bring their kingdoms to the Obedience of his from whom they hold theirs? and to serve him with their Mortal crowns, who is able to crown them with immortality,
so if the greatest Monarches of the world, would but remember, that which they cannot but know, Regum timendorum in proprios greges, Reges in ipsos imperium est Dei,
so if the greatest Monarchs of the world, would but Remember, that which they cannot but know, Regum timendorum in proprios greges, Reges in ipsos imperium est Dei,
Now what fauour of his can there be greater, or equall to this? that he should commend vnto their trust that which is as deere to him as the apple of his eye, & require them to performe the care of nurces to that Church, to the which hee himselfe hath performed the loue of a Mother; or rather more then the loue of a Mother, though a Mother should be so vnnaturall as to forget her child, yet would not hee forget his Church, as hee speaketh of himselfe in this Chapter:
Now what favour of his can there be greater, or equal to this? that he should commend unto their trust that which is as deer to him as the apple of his eye, & require them to perform the care of Nurses to that Church, to the which he himself hath performed the love of a Mother; or rather more then the love of a Mother, though a Mother should be so unnatural as to forget her child, yet would not he forget his Church, as he speaks of himself in this Chapter:
Which both honour and fauor are followed with such a blessing, as that the encrease of the Church is as great a benefit to the kingdomes in which it is planted,
Which both honour and favour Are followed with such a blessing, as that the increase of the Church is as great a benefit to the kingdoms in which it is planted,
as the flowing of Nilus to the fruitfulnes of Egypt; & godlines, which the Apostle calleth great, & is in deed true gaine, hath the promise, not only of the life which is to come, but of this life also:
as the flowing of Nilus to the fruitfulness of Egypt; & godliness, which the Apostle calls great, & is in deed true gain, hath the promise, not only of the life which is to come, but of this life also:
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as princes, and they that are great about princes, are most full of this dutie to nourish the Church: of which duty, the first and chiefe part is, to see religion planted among the people.
as Princes, and they that Are great about Princes, Are most full of this duty to nourish the Church: of which duty, the First and chief part is, to see Religion planted among the people.
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For gouernment, which is rightly tearmed alienum bonū, anothers good, because the end therof is the good of others, doth thē truly intend the cōmon good, when it doth chiefly intend the greatest good; & greater good there can be none thē God, who is both the fountain & the end of all goodnesse:
For government, which is rightly termed Alienum bonū, another's good, Because the end thereof is the good of Others, does them truly intend the Common good, when it does chiefly intend the greatest good; & greater good there can be none them God, who is both the fountain & the end of all Goodness:
yet the strength of all their states was in their religion, by the which they were persuaded, that their Princes were the children of their gods, and their lawes drawne from the Oracles of some diuine power.
yet the strength of all their states was in their Religion, by the which they were persuaded, that their Princes were the children of their God's, and their laws drawn from the Oracles of Some divine power.
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they gaue the greatest honor to the times of Numa, in the which, as Liuie speaketh, Fides, & Iusiur andum regebant ciuitatem, religion and oath did rule the citie.
they gave the greatest honour to the times of Numa, in the which, as Alive speaks, Fides, & Iusiur andum regebant ciuitatem, Religion and oath did Rule the City.
Now if they whose religion was but policie, had yet the policie to make religion the strength of their policie; how much more ought we to be religiously politicke, whose religion is truth, and in whose truth are the best rules of the best policies? For howsoeuer some prophane minds, I doe not say that make Tacitus their gospell,
Now if they whose Religion was but policy, had yet the policy to make Religion the strength of their policy; how much more ought we to be religiously politic, whose Religion is truth, and in whose truth Are the best rules of the best policies? For howsoever Some profane minds, I do not say that make Tacitus their gospel,
doe make no more account of the religion of Christ, then of the religions of the heathen, and condemn the simplicitie of the Gospell, as nothing fit for the policies of these times.
do make no more account of the Religion of christ, then of the Religions of the heathen, and condemn the simplicity of the Gospel, as nothing fit for the policies of these times.
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and that the simplicitie which it requireth, is not the simplicitie of Asses but of Doues: which yet is euer ioyned with wisedome, yea the wisedome of the most subtile, the serpent; not that Christians by the simplicitie of Doues should be lesse wise but more honest in their policies.
and that the simplicity which it requires, is not the simplicity of Asses but of Dove: which yet is ever joined with Wisdom, yea the Wisdom of the most subtle, the serpent; not that Christians by the simplicity of Dove should be less wise but more honest in their policies.
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or how policie may be established by a false, and not haue more strength from a true religion; especially that religion, whose truth is both from the beginning, and from aboue, and whose booke hath no lesse in her lawes the ground of policie,
or how policy may be established by a false, and not have more strength from a true Religion; especially that Religion, whose truth is both from the beginning, and from above, and whose book hath no less in her laws the ground of policy,
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in which respect, doth one call Plato the Moses of Athens, and Basill chargeth the diuel as a theefe of the Truth, in that he had decked his crowes with her feathers.
in which respect, does one call Plato the Moses of Athens, and Basil charges the Devil as a thief of the Truth, in that he had decked his crows with her Feathers.
And surely, if the humours of polititians were not so daintie, that they cannot so well rellish the same policies out of this booke, as out of prophane authors;
And surely, if the humours of politicians were not so dainty, that they cannot so well relish the same policies out of this book, as out of profane Authors;
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then obedience? And what doth more teach either obedience or peace, then the religion of Christ? Who beside that he had his temple, the figure of his Church, built in the daies of Salomon, the daies of peace; and came into the world, to lighten the world in the raigne of Augustus, the time of peace; (that I may say nothing of the renuing and cleering of this light from the darknesse of superstition in these happy daies of our peace ) as hee was brought from heauen, with that song of Angels; Luke 2.14 Glory bee to God on high and in earth peace:
then Obedience? And what does more teach either Obedience or peace, then the Religion of christ? Who beside that he had his temple, the figure of his Church, built in the days of Solomon, the days of peace; and Come into the world, to lighten the world in the Reign of Augustus, the time of peace; (that I may say nothing of the renewing and clearing of this Light from the darkness of Superstition in these happy days of our peace) as he was brought from heaven, with that song of Angels; Lycia 2.14 Glory be to God on high and in earth peace:
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so he left vnto the world no other doctrin then that which is truly called the Gospel of peace, Ephes. 2.17: whose authour is the God of peace, 1. Cor. 14.33; and whose ministers are the Messengers of peace, Rom. 10.15; and whose followers are the children of peace, Luke 10.6; and whose vnitie is in the bond of peace, Ephe. 4.3; and whose dutie is the studie of peace, Rom. 12.18; and whose end is that peace which passeth all vnderstanding, Phil. 4.7.
so he left unto the world no other Doctrine then that which is truly called the Gospel of peace, Ephesians 2.17: whose author is the God of peace, 1. Cor. 14.33; and whose Ministers Are the Messengers of peace, Rom. 10.15; and whose followers Are the children of peace, Lycia 10.6; and whose unity is in the bound of peace, Ephes 4.3; and whose duty is the study of peace, Rom. 12.18; and whose end is that peace which passes all understanding, Philip 4.7.
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as also because it requireth in Christians, obedience, without respect of persons to all, without difference of degrees higher powers, Rom. 13.1; without exception against their qualities not onely to them that are good and curteous, but to them also who are froward, 1. Pet. 2.18; and that in all things, that we giue tribute to whom tribute, custome to whom custome, feare to whom feare, honour to whom honour belongeth, Rom. 17.7; and that not with eye seruice as men pleasers, Col. 3.22; but in singlenesse of heart as vnto Christ, Eph. 6.5; and that not because of wrath but for conscience sake, Rom. 13.5;
as also Because it requires in Christians, Obedience, without respect of Persons to all, without difference of Degrees higher Powers, Rom. 13.1; without exception against their qualities not only to them that Are good and courteous, but to them also who Are froward, 1. Pet. 2.18; and that in all things, that we give tribute to whom tribute, custom to whom custom, Fear to whom Fear, honour to whom honour belongeth, Rom. 17.7; and that not with eye service as men pleasers, Col. 3.22; but in singleness of heart as unto christ, Ephesians 6.5; and that not Because of wrath but for conscience sake, Rom. 13.5;
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that, if all the lawes and policies of states & kingdomes were gathered into one, they could not be so strong to worke peace and to persuade obedience,
that, if all the laws and policies of states & kingdoms were gathered into one, they could not be so strong to work peace and to persuade Obedience,
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the rules of religion examine the heart, and cleete the conscience of euill affections, and make euery man that is truly religious, to bee vnto himselfe a law beyond law:
the rules of Religion examine the heart, and cleete the conscience of evil affections, and make every man that is truly religious, to be unto himself a law beyond law:
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How much the more it is not with the water of weeping eyes, but with the teares of bleeding hearts to be lamented, that in so great light there should bee so little fruit,
How much the more it is not with the water of weeping eyes, but with the tears of bleeding hearts to be lamented, that in so great Light there should be so little fruit,
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Wherin beside that it is true which Leo wrate vnto Theodosius, that priuatae causae pietatis aguntur obtentu, & cupiditatum quisque suarum religionem veluti pedissequam habet, priuat causes are handled with pretence of pietie,
Wherein beside that it is true which Leo wrote unto Theodosius, that priuatae causae pietatis aguntur Obtentu, & cupiditatum Quisque suarum religionem Veluti pedissequam habet, private Causes Are handled with pretence of piety,
it is intollerable to see how farre some busie heads striue to fetch the beginning of kingdomes, and so as they thinke the right of kings, from the pleasure of the people: whereas in the most kingdomes it is manifest, that they were ordained by God otherwise;
it is intolerable to see how Far Some busy Heads strive to fetch the beginning of kingdoms, and so as they think the right of Kings, from the pleasure of the people: whereas in the most kingdoms it is manifest, that they were ordained by God otherwise;
how vnfitly they proportion absolute Monarches to pettie kingdomes, or rather principalities; and the right of inheritance to the libertie of election:
how unfitly they proportion absolute Monarchs to Petty kingdoms, or rather principalities; and the right of inheritance to the liberty of election:
doth call Festus by the name of noble: how seditiously they giue wings to ambitious humours, to plead the right of a Laconicall Ephorie against kings, but for themselues;
does call Festus by the name of noble: how seditiously they give wings to ambitious humours, to plead the right of a Laconical Ephorie against Kings, but for themselves;
whereas the right rules of religion, giue no remedie to subiects against the highest authoritie, but in the necessitie of either suffering, or obeying.
whereas the right rules of Religion, give no remedy to Subjects against the highest Authority, but in the necessity of either suffering, or obeying.
And therefore they that open that gap, whether it be to the tiranny of ambitious popes, or to the anarchy of seditious subiects; howsoeuer they pretend the name of religiō, they shall sooner prooue themselues to haue no religion,
And Therefore they that open that gap, whither it be to the tyranny of ambitious Popes, or to the anarchy of seditious Subjects; howsoever they pretend the name of Religion, they shall sooner prove themselves to have no Religion,
Neither yet doth that follow which some polititiās obiect, That because the religion of Christ teacheth peace, therefore it is vnfit for warre, and because it persuadeth patience, therefore it maketh men cowards: for howsoeuer the first building of the temple was without the noise of any yron toole, 1. King. 6.7; to signifie, that it should bee the house of peace;
Neither yet does that follow which Some politicians Object, That Because the Religion of christ Teaches peace, Therefore it is unfit for war, and Because it Persuadeth patience, Therefore it makes men cowards: for howsoever the First building of the temple was without the noise of any iron tool, 1. King. 6.7; to signify, that it should be the house of peace;
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Wherefore, seeing the religion of Christ is no way an enemie, either to the state, or to the good of princes, but giueth wisedome to their policies, and life to their lawes; obedience to their peace, and courage to their warres; there is no such policie for princes,
Wherefore, seeing the Religion of christ is no Way an enemy, either to the state, or to the good of Princes, but gives Wisdom to their policies, and life to their laws; Obedience to their peace, and courage to their wars; there is no such policy for Princes,
and them that are great about princes, as to maintain the truth of his religion among the people, and especially to prouide, against that wantonnesse of wits, by the which euerie priuat spirit is bold to examine the authority of princes, and to call the principles of religion in question.
and them that Are great about Princes, as to maintain the truth of his Religion among the people, and especially to provide, against that wantonness of wits, by the which every private Spirit is bold to examine the Authority of Princes, and to call the principles of Religion in question.
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In which respect it is the next point of their nursing care, to bee carefull of those that are put apart to that great worke of planting religion int he hearts of the people;
In which respect it is the next point of their nursing care, to be careful of those that Are put apart to that great work of planting Religion int he hearts of the people;
Which I doe not speake, as though, in respect of our selues, the inward testimony (that we are called of God ) were not encouragement inough to make vs willing to the dudie,
Which I do not speak, as though, in respect of our selves, the inward testimony (that we Are called of God) were not encouragement enough to make us willing to the dudie,
And therefore if they who so earnestly vrge the Apostolicall times, that we might possesse nothing, would conforme themselues to the Zeale of those times, in the which the faithfull sold their lands and houses, and layed the price at the Apostles feet, that there might be proportion betweene their state and ours;
And Therefore if they who so earnestly urge the Apostolical times, that we might possess nothing, would conform themselves to the Zeal of those times, in the which the faithful sold their Lands and houses, and laid the price At the Apostles feet, that there might be proportion between their state and ours;
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and withall remember that equitie of the Apostles doctrine, that they who minister spirituall things should reap temporall, Rom. 15.27; and in such measure, that they be able to keepe hospitality, 1. Tim. 3.2; and that according to that rule;
and withal Remember that equity of the Apostles Doctrine, that they who minister spiritual things should reap temporal, Rom. 15.27; and in such measure, that they be able to keep hospitality, 1. Tim. 3.2; and that according to that Rule;
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as the time of light hath seene them turned backe like Iordan; & superstitiō neuer gaue her so much ciuile authoritie, as the world is ready to plucke from that right which she hath in ecclesiasticall iurisdiction. Indeed it cannot bee denied,
as the time of Light hath seen them turned back like Iordan; & Superstition never gave her so much civil Authority, as the world is ready to pluck from that right which she hath in ecclesiastical jurisdiction. Indeed it cannot be denied,
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but that when good princes who were her nurces and tutors, saw, that the daughter, as hee speaketh, had eaten vp the mother, that is, honour and wealth had swallowed vp religion and pietie;
but that when good Princes who were her Nurses and tutors, saw, that the daughter, as he speaks, had eaten up the mother, that is, honour and wealth had swallowed up Religion and piety;
they had good cause to let her blood in the swelling veine of her proud excesse; but that was done rather for her good then for any mind they had she should bleed to death,
they had good cause to let her blood in the swelling vein of her proud excess; but that was done rather for her good then for any mind they had she should bleed to death,
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For who is he that doth not see, that with the authoritie of ministers, the reuerend regard of religion is gone? that for the hipocrisie of but seeming holy, there is brought in the impudencie of neither being nor seeming;
For who is he that does not see, that with the Authority of Ministers, the reverend regard of Religion is gone? that for the hypocrisy of but seeming holy, there is brought in the impudency of neither being nor seeming;
that those honourable foundations of both the nurceries bee by all meanes cherished, that they may proue like that Persian tree, whereof Theophrastus maketh mention, which at the same time doth bud, and blossome, and beare fruit;
that those honourable foundations of both the nurseries be by all means cherished, that they may prove like that Persian tree, whereof Theophrastus makes mention, which At the same time does bud, and blossom, and bear fruit;
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The care of king Dauid, not to dwell in a house of Cedar trees, while the Arke of God remained in curtaines, 2. of Sam. 7.2, and his bountie, 2. Sam. 24.24, not to offer any thing vnto the Lord, that cost him nothing;
The care of King David, not to dwell in a house of Cedar trees, while the Ark of God remained in curtains, 2. of Sam. 7.2, and his bounty, 2. Sam. 24.24, not to offer any thing unto the Lord, that cost him nothing;
nay, as we read in the 1. King. 17, that the widdowes barrell of meale did not wast by spending, in as much as she spent it vpon the Prophet; so there is no doubt, but they get by giuing, who giue to publicke good, and godly vses:
nay, as we read in the 1. King. 17, that the widow's barrel of meal did not wast by spending, in as much as she spent it upon the Prophet; so there is no doubt, but they get by giving, who give to public good, and godly uses:
In which respect, as wee haue great cause to bee thankefull vnto her, who hath caried her selfe like the sunne in the firmament of our estate, gratious and fauourable to the common good;
In which respect, as we have great cause to be thankful unto her, who hath carried her self like the sun in the firmament of our estate, gracious and favourable to the Common good;
and besides the indaungering of her crowne for the cause of religion, hath beene such a mother to our colledges by her statute of rents in prouision, as that in the dearth of yeeres wee are not punished with scarcenesse of bread;
and beside the indaungering of her crown for the cause of Religion, hath been such a mother to our Colleges by her statute of rends in provision, as that in the dearth of Years we Are not punished with scarceness of bred;
so though it be a great happinesse for princes to haue Christ in their kingdoms, and a greater to haue their kingdomes Christian; yet it is the greatest of all for themselues to bee Christs: and therby to haue that which is greater then a kingdome added to their kingdomes:
so though it be a great happiness for Princes to have christ in their kingdoms, and a greater to have their kingdoms Christian; yet it is the greatest of all for themselves to be Christ: and thereby to have that which is greater then a Kingdom added to their kingdoms:
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and so much the harder, by reason of those many occasions, by the which they are tempted aboue others, in the greatnesse of their power, to forget God;
and so much the harder, by reason of those many occasions, by the which they Are tempted above Others, in the greatness of their power, to forget God;
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And in that image in the second of Daniel, 32, 33, hath he giuen great estates to vnderstand, that though they haue heads of gold, armes and brest of siluer, belly and thighes of brasse,
And in that image in the second of daniel, 32, 33, hath he given great estates to understand, that though they have Heads of gold, arms and breast of silver, belly and thighs of brass,
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as if the earth had reioyced à triumphali aratore coli, as it were in the honor of their labour, who with no lesse diligence did till the ground, then rule the people;
as if the earth had rejoiced à Triumphal aratore coli, as it were in the honour of their labour, who with no less diligence did till the ground, then Rule the people;
so the encrease of religion must needs bee great, whē princes themselues are religious, & by the diligent study of Christian philosophy bring that happines vpon kingdoms which Plato wished.
so the increase of Religion must needs be great, when Princes themselves Are religious, & by the diligent study of Christian philosophy bring that happiness upon kingdoms which Plato wished.
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hath shewed her self no lesse carefull of her religion, then of her crowne: & therfore as God hath honored her in this latter age of the world so far beyond other princes,
hath showed her self no less careful of her Religion, then of her crown: & Therefore as God hath honoured her in this latter age of the world so Far beyond other Princes,
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as to make a virgin Queen the best nurce of the religiō of him, who had a virgin to his Mother; so hath he answered her care of him with his care of her,
as to make a Virgae Queen the best nurse of the Religion of him, who had a Virgae to his Mother; so hath he answered her care of him with his care of her,
What then remaineth? but that we striue euery one in our places and calling, to goe one before another, in thankefulnesse to God for his gratious loue to vs in her;
What then remains? but that we strive every one in our places and calling, to go one before Another, in thankfulness to God for his gracious love to us in her;
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that since by her gouernment he hath opened vnto vs the riches of his grace in great plentie, wee returne to him in some measure the fruits I say the fruits of the spirit;
that since by her government he hath opened unto us the riches of his grace in great plenty, we return to him in Some measure the fruits I say the fruits of the Spirit;
that they whom she hath honoured to bee her eyes and her eares in the head of her gouernment, bee single eyes, and faithfull eares, as well for the truth of those things which she must know,
that they whom she hath honoured to be her eyes and her ears in the head of her government, be single eyes, and faithful ears, as well for the truth of those things which she must know,
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& so learne to speake our hearts with our tongues, as that they who heare vs, may be the more willing to lay their hearts to their eares: that the questions of religion may at length bee brought to resolutions in religion; the talk of God, to godlinesse; the knowledge, to practise;
& so Learn to speak our hearts with our tongues, as that they who hear us, may be the more willing to lay their hearts to their ears: that the questions of Religion may At length be brought to resolutions in Religion; the talk of God, to godliness; the knowledge, to practise;
that no man thinke himselfe to know any more then hee doth beleeue, nor to beleeue any more then hee hath a mind in his life and conuersation by all means to expresse:
that no man think himself to know any more then he does believe, nor to believe any more then he hath a mind in his life and Conversation by all means to express:
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that so, whē the strict account shall be taken both of prince and people: of prince, for those many blessings which God hath powred vpon her person and her state,
that so, when the strict account shall be taken both of Prince and people: of Prince, for those many blessings which God hath poured upon her person and her state,
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for the very cause of religion; of people, for that his more than ordinarie loue in commending vs to the care of so princely a nurce, we may bee found the truly religious people of a truly religious Prince, & in the meane season so lead the life of grace, as that in the end we may be brought to the life of glorie: which the God of glorie grant vs in the grace of his sonne Christ; to whom with the father & the holy ghost be all honor and glory now and for euer. Amen.
for the very cause of Religion; of people, for that his more than ordinary love in commending us to the care of so princely a nurse, we may be found the truly religious people of a truly religious Prince, & in the mean season so led the life of grace, as that in the end we may be brought to the life of glory: which the God of glory grant us in the grace of his son christ; to whom with the father & the holy ghost be all honour and glory now and for ever. Amen.
❧ A SERMON of the difference of Good and Euill. Preached before Queene Elizabeth, at Whitehall in Lent. 1596. Esa. 5.20. Woe bee vnto them that call good euill, and euill good.
❧ A SERMON of the difference of Good and Evil. Preached before Queen Elizabeth, At Whitehall in Lent. 1596. Isaiah 5.20. Woe be unto them that call good evil, and evil good.
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especially in the cure of that incurable disease of the soule, the mother of all both error and sinne, Opinion, which though shee search after good but in shewes, and truth but in probabilities;
especially in the cure of that incurable disease of the soul, the mother of all both error and sin, Opinion, which though she search After good but in shows, and truth but in probabilities;
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Yet in as much as the many woes which the Prophet in this place denounceth, against the many and crying sinnes of Iuda and Hierusalem, as namely, Woe be to them that ioine house to house and lay field to field, vers. 8; and woe be to them that rise early to follow drunkennesse, vers. 11; and woe be vnto them that draw iniquitie with cords of vanitie, and sinne as with cartropes, vers. 18; and woe be to them that are wise in their owne eyes, vers. 21; and woe be to them which iustifie the wicked for reward, vers. 23;
Yet in as much as the many woes which the Prophet in this place Denounceth, against the many and crying Sins of Iuda and Jerusalem, as namely, Woe be to them that join house to house and lay field to field, vers. 8; and woe be to them that rise early to follow Drunkenness, vers. 11; and woe be unto them that draw iniquity with cords of vanity, and sin as with Cartropes, vers. 18; and woe be to them that Are wise in their own eyes, vers. 21; and woe be to them which justify the wicked for reward, vers. 23;
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are but warnings, and so in effects, armings against that woe of destruction, which in the end of the chapter is threatened, by a nation that shall come from farre, with sharpe arrowes and bowes bent,
Are but Warnings, and so in effects, armings against that woe of destruction, which in the end of the chapter is threatened, by a Nation that shall come from Far, with sharp arrows and bows bent,
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as that none shall deliuer them: I hope it will not be vnpleasing to heart of that woe, which may deliuer from woe; nor vnfit that I strike at the root of that sinne, which is the mother of so many corruptions.
as that none shall deliver them: I hope it will not be unpleasing to heart of that woe, which may deliver from woe; nor unfit that I strike At the root of that sin, which is the mother of so many corruptions.
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and such as are at ease in Sion, Amos. 6.1: and (as the Prophet speaketh) haue made a league with death, and a couenant with hell, Es. 28.13: had rather once for all feele, then euer be disquieted with the feare of it;
and such as Are At ease in Sion, Amos. 6.1: and (as the Prophet speaks) have made a league with death, and a Covenant with hell, Es. 28.13: had rather once for all feel, then ever be disquieted with the Fear of it;
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Ezech. 33 11, that he sendeth the sound of woe before woe; and in a longing desire, to haue the coales of his wrath quenched with the teares of our repentance, proceedeth,
Ezekiel 33 11, that he sends the found of woe before woe; and in a longing desire, to have the coals of his wrath quenched with the tears of our Repentance, Proceedeth,
For though the axe be laid to the root of the tree, Luk. 3.9, yet shall it not be hewed downe as long as there is any hope of the fruits of repentance:
For though the axe be laid to the root of the tree, Luk. 3.9, yet shall it not be hewed down as long as there is any hope of the fruits of Repentance:
the Lord will repent of the euill he said he would doe vnto them, and turne away from his fierce wrath, Ionas. 3: yea, a Sodome of sinne shall bee spared, if there be but ten righteous to be found in it, Genes. 18.32: and though there be a decree gone out, that all the woes and curses which are written in the book, which was red before the king of Iudah, shall be brought vpon Hierusalem and the inhabitants thereof;
the Lord will Repent of the evil he said he would do unto them, and turn away from his fierce wrath, Ionas. 3: yea, a Sodom of sin shall be spared, if there be but ten righteous to be found in it, Genesis. 18.32: and though there be a Decree gone out, that all the woes and curses which Are written in the book, which was read before the King of Iudah, shall be brought upon Jerusalem and the inhabitants thereof;
And therfore howsoeuer they that dreame of peace where there is no peace, doe wish to haue the pillowes of ease & flatterie sowed vnder their elbows, Ezech. 13.18;
And Therefore howsoever they that dream of peace where there is no peace, do wish to have the pillows of ease & flattery sowed under their elbows, Ezekiel 13.18;
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but speake pleasing and flattering things vnto vs, Es. 30.10: howsoeuer Ahab will account Eliah to be his enemie, 1. King. 21, 20, and in the 1. King. 22.8, except against Michaiah, as one whom he hateth, in as much as he doth neuer prophesie good but euill vnto him;
but speak pleasing and flattering things unto us, Es. 30.10: howsoever Ahab will account Elijah to be his enemy, 1. King. 21, 20, and in the 1. King. 22.8, except against Michaiah, as one whom he hates, in as much as he does never prophesy good but evil unto him;
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howsoeuer the wicked sonne of good king Iosiah, when he hath heard but three or foure sides of the roule or book, which Baruch wrate from the mouth of Hieremie, concerning the calamities which hung ouer Hierusalem, will cut it in pieces with a penknife,
howsoever the wicked son of good King Josiah, when he hath herd but three or foure sides of the roll or book, which baruch wrote from the Mouth of Jeremiah, Concerning the calamities which hung over Jerusalem, will Cut it in Pieces with a penknife,
yet as the heathen Oratour spake of ciuile remedies, that nulla remedia tam faciunt dolorem, quam quae sunt salutaria, there are no remedies so sharp as they that are most wholsome;
yet as the heathen Orator spoke of civil remedies, that nulla Remedy tam faciunt dolorem, quam Quae sunt salutaria, there Are no remedies so sharp as they that Are most wholesome;
and such as eate the bread of wickednesse, and drinke the wine of violence, Prou. 4.17; must bee content to haue their diet changed into that of the prophet Dauid, The bread of care and the water of affliction. Yea our delicate eares which lull our hearts in the dead sleepe of securitie with the pleasing sounds of wanton musicke, must bee wakened with that voyce of the Angel, Reue. 8.13; which is sayd to flie through the middest of heauen, and to crie to the inhabitants of the earth woe, woe, woe, as the most necessarie musicke for the last and worst dayes.
and such as eat the bred of wickedness, and drink the wine of violence, Prou. 4.17; must be content to have their diet changed into that of the Prophet David, The bred of care and the water of affliction. Yea our delicate ears which lull our hearts in the dead sleep of security with the pleasing sounds of wanton music, must be wakened with that voice of the Angel, Reue. 8.13; which is said to fly through the midst of heaven, and to cry to the inhabitants of the earth woe, woe, woe, as the most necessary music for the last and worst days.
and vae vae the voice of woe euer in our eares (as in so good euidence as wee haue of both, it is more then strange, that so certainly to come, is not euer as it were present with vs) howsoeuer the boldnesse of sinne hath lost the blush of shame,
and vae vae the voice of woe ever in our ears (as in so good evidence as we have of both, it is more then strange, that so Certainly to come, is not ever as it were present with us) howsoever the boldness of sin hath lost the blush of shame,
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and the correction of God the truest note to know the sonnes of God from bastards, Heb. 12.8, in as much as iudgement must begin at the house of God, 1. Pet. 4.17: how may he be better persuaded, that in mercie he would haue vs deliuered from the woe of destruction, then when hee denounceth against our sinnes the woe of correction? for with them whom indeed he hateth, his course is farre otherwise, they goe downe as it were quicke to the graue:
and the correction of God the Truest note to know the Sons of God from bastards, Hebrew 12.8, in as much as judgement must begin At the house of God, 1. Pet. 4.17: how may he be better persuaded, that in mercy he would have us Delivered from the woe of destruction, then when he Denounceth against our Sins the woe of correction? for with them whom indeed he hates, his course is Far otherwise, they go down as it were quick to the graven:
euen while their breasts are full of milke, and their bones run full of marrow; well may they cast with the rich man, Luke 12.18, of pulling downe their barnes, and making them larger;
even while their breasts Are full of milk, and their bones run full of marrow; well may they cast with the rich man, Lycia 12.18, of pulling down their Barns, and making them larger;
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Now in this difference of God his proceeding with enemies and with sons, with the children of wrath and the heirs of promise, to being woe vpon the one before they heare of woe, and with the voice of woe as it were to woo the other to repentance,
Now in this difference of God his proceeding with enemies and with Sons, with the children of wrath and the Heirs of promise, to being woe upon the one before they hear of woe, and with the voice of woe as it were to woo the other to Repentance,
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how can we but acknowledge in his iust hatred to our sinnes, his rich mercie to vs sinners? that though the lust of this age, not much behind that of Sodome, doe crie vnto God for fire from heauen to consume it;
how can we but acknowledge in his just hatred to our Sins, his rich mercy to us Sinners? that though the lust of this age, not much behind that of Sodom, do cry unto God for fire from heaven to consume it;
though the oppression of this age, not much inferiour to that of the giants in the old world, Gen. 6.11. who filled the earth with crueltie, haue need of another flood;
though the oppression of this age, not much inferior to that of the Giants in the old world, Gen. 6.11. who filled the earth with cruelty, have need of Another flood;
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of Core, Dathan, and Abyram, deserue that the earth should open and swallow it vp aliue, though the ripenesse and excesse of euery kind of sinne doe euen long for the haruest;
of Core, Dathan, and Abiram, deserve that the earth should open and swallow it up alive, though the ripeness and excess of every kind of sin do even long for the harvest;
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& it be high time he should come to iudgement, if for nothing els, to stop that blaspheming mouth of this mocking age, which presumeth to say with them 2. Pet. 3, 4, where is the promise of his comming,
& it be high time he should come to judgement, if for nothing Else, to stop that blaspheming Mouth of this mocking age, which Presumeth to say with them 2. Pet. 3, 4, where is the promise of his coming,
since all things continue alike from the beginning of the creation? yet had he rather seeme slacke, as some account slacknesse, then not haue a patience beyond all patience to make a conquest of our vnthankfulnesse.
since all things continue alike from the beginning of the creation? yet had he rather seem slack, as Some account slackness, then not have a patience beyond all patience to make a conquest of our unthankfulness.
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as his beloued citie is neuer without watchmen, which are to sound the trumpet of his wrath before it commeth, Ezech. 33.4: so when the rod of his mouth, as the word is called, Es. 11.4, cannot preuaile;
as his Beloved City is never without watchmen, which Are to found the trumpet of his wrath before it comes, Ezekiel 33.4: so when the rod of his Mouth, as the word is called, Es. 11.4, cannot prevail;
or maketh the heauen that is ouer vs, to be as brasse, and the earth that is vnder vs, to be as yron, Deut. 28, that he may breake the staffe of bread, and bring a famine vpon the land:
or makes the heaven that is over us, to be as brass, and the earth that is under us, to be as iron, Deuteronomy 28, that he may break the staff of bred, and bring a famine upon the land:
least by being at rest from our youth, we should be setled like Moab vpon the lees of our sinnes, in as much as we haue not beene poured like other nations from vessell to vessell, Hier. 48.11.
lest by being At rest from our youth, we should be settled like Moab upon the lees of our Sins, in as much as we have not been poured like other Nations from vessel to vessel, Hier. 48.11.
and as it were shaking of the foundation which we haue felt in the earth? What the extraordinarie inundations of riuers? What these vnseasonable yeares, in the which the bottels of heauen, as Iob calleth the clouds, haue seemed to doe nothing but weepe for our sinnes? but so many though signes of his wrath, yet sermons of repentance, to deliuer vs,
and as it were shaking of the Foundation which we have felt in the earth? What the extraordinary inundations of Rivers? What these unseasonable Years, in the which the bottles of heaven, as Job calls the Clouds, have seemed to do nothing but weep for our Sins? but so many though Signs of his wrath, yet Sermons of Repentance, to deliver us,
if by any meanes we will bee deliuered from the wrath to come? that hee may iustly plead with vs as hee doth with his vineyard in this chapter, What could I haue done more to my vineyard, that I haue not done vnto it? or rather as hee doth with Hierusalem, ouer whose vnthankefull disobedience he wept in the Gospell;
if by any means we will be Delivered from the wrath to come? that he may justly plead with us as he does with his vineyard in this chapter, What could I have done more to my vineyard, that I have not done unto it? or rather as he does with Jerusalem, over whose unthankful disobedience he wept in the Gospel;
yea, if we were made our owne iudges, when we will bee warned with no warning, mooued with no threatening, wonder at no iudgement, be humbled with no punishment;
yea, if we were made our own judges, when we will be warned with no warning, moved with no threatening, wonder At no judgement, be humbled with no punishment;
For why should vnthankfulnesse presume of mercie? or contempt of patience? or despite of grace? What priuiledge haue any to thinke, that they may safely commit,
For why should unthankfulness presume of mercy? or contempt of patience? or despite of grace? What privilege have any to think, that they may safely commit,
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therefore it may be doubted whether he will come to iudgement? nay if we would indeed make our benefit of the woe, which is denounced but for our benefit, we would be so farre from shutting the dore of our hearts to him that so patiently waiteth,
Therefore it may be doubted whither he will come to judgement? nay if we would indeed make our benefit of the woe, which is denounced but for our benefit, we would be so Far from shutting the door of our hearts to him that so patiently waits,
and so continually knocketh, Rev. 3.20, as that with Hierome, we would euer haue a sound of that trumpet in our eares, Surgite mortui, venite ad Iudicium, Arise ye dead vnto iudgement:
and so continually knocketh, Rev. 3.20, as that with Jerome, we would ever have a found of that trumpet in our ears, Surgite Deads, venite ad Iudicium, Arise you dead unto judgement:
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and the pride of sinning presume to iustifie sinne, yea so farre to iustifie it as to make euill good; but that there should be any so impudent as with them of whom Iude speaketh, to blaspheme the things they know not,
and the pride of sinning presume to justify sin, yea so Far to justify it as to make evil good; but that there should be any so impudent as with them of whom Iude speaks, to Blaspheme the things they know not,
and whatsoeuer things they naturally know in those things to corrupt themselues, & so to make good it selfe euill, is most vnworthy I doe not say such as beare the name of Christians,
and whatsoever things they naturally know in those things to corrupt themselves, & so to make good it self evil, is most unworthy I do not say such as bear the name of Christians,
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Yet is there no way for any to make euill, good, except they first make good, euill. For when rectum as the philosopher teacheth est regula sui & obliqui, right is the rule both of right and crooked;
Yet is there no Way for any to make evil, good, except they First make good, evil. For when rectum as the philosopher Teaches est regula sui & obliqui, right is the Rule both of right and crooked;
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and learnedly vnlearned age hath deuised to make the rules of good and euill like that leaden rule of Lesbia, pliable to purposes, and to serue turnes:
and learnedly unlearned age hath devised to make the rules of good and evil like that leaden Rule of Lesbia, pliable to Purposes, and to serve turns:
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not that true and good are not euery way so like themselues, as that nothing can bee directly concluded but true out of true, and good out of good; but because the selfe liking of opinion doth blind euen the eye of reason,
not that true and good Are not every Way so like themselves, as that nothing can be directly concluded but true out of true, and good out of good; but Because the self liking of opinion does blind even the eye of reason,
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and make lying spirits to inuent as many glosses to corrupt the text of truth, as quirking heads haue found cases to peruert the good meaning of iust lawes.
and make lying spirits to invent as many Glosses to corrupt the text of truth, as quirking Heads have found cases to pervert the good meaning of just laws.
Which are those Funes mendacij (as the Prophet calleth them a little before) the cordes of vanitie or lying, wherewith the wicked draw on their iniquity:
Which Are those Funes mendacij (as the Prophet calls them a little before) the cords of vanity or lying, wherewith the wicked draw on their iniquity:
but because their strength is in the weakenesse of such as assent vnto them, and they prooue not onely the cordes of vanity, but the cartropes of sinne, to such as erre in them or rather striue to erre in them.
but Because their strength is in the weakness of such as assent unto them, and they prove not only the cords of vanity, but the Cartropes of sin, to such as err in them or rather strive to err in them.
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For I doe not take it, that they simply erre, who (as Chrysostome noteth) vt liberius peccent libenter ignorant, that they may freely sinne, are willingly ignorant,
For I do not take it, that they simply err, who (as Chrysostom notes) vt Liberius peccent Libenter ignorant, that they may freely sin, Are willingly ignorant,
and rather shadow the light in our eyes, then any way alter it in it selfe? when men will presume to make absolutely forbidden, but in a respect vnlawfull, as onely biting vsurie in the case of vsurie;
and rather shadow the Light in our eyes, then any Way altar it in it self? when men will presume to make absolutely forbidden, but in a respect unlawful, as only biting Usury in the case of Usury;
when couetousnesse will be an infidell to heap vp it knoweth not for whom, because the world adiudgeth him worse then an infidell that doth not prouide for his owne:
when covetousness will be an infidel to heap up it Knoweth not for whom, Because the world adjudgeth him Worse then an infidel that does not provide for his own:
and by the deceitfulnesse of comparison wrest that rule of truth, that wee must rather obey God then man, to make an opposition betweene such duties as may stand together,
and by the deceitfulness of comparison wrest that Rule of truth, that we must rather obey God then man, to make an opposition between such duties as may stand together,
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Which prooueth them not onely irreligious but vnreasonable creatures, who doe not acknowledge first, that there is a God, secondly, that he is to be worshipped, thirdly, that he is to be worshipped after his owne manner.
Which proveth them not only irreligious but unreasonable creatures, who do not acknowledge First, that there is a God, secondly, that he is to be worshipped, Thirdly, that he is to be worshipped After his own manner.
To note but one for all, out of that principle of reason that the greater good is to bee chosen before the lesse, the Apostle 2. Cor. 4.17, concludeth, that things eternall are to be preferred before things temporall;
To note but one for all, out of that principle of reason that the greater good is to be chosen before the less, the Apostle 2. Cor. 4.17, Concludeth, that things Eternal Are to be preferred before things temporal;
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Howbeit euen in this behalfe haue we a good help, and that within vs, to leuell euery action of ours to the rule, to wit, that incorrupt both witnesse and iudge of all our actions the conscience of good and euill;
Howbeit even in this behalf have we a good help, and that within us, to level every actium of ours to the Rule, to wit, that incorrupt both witness and judge of all our actions the conscience of good and evil;
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and make them that liue the most tragicall liues, to acknowledge the truth of that tragicall voice, Video melioraprobo { que } deteriora sequor, I neuer doe so euill,
and make them that live the most tragical lives, to acknowledge the truth of that tragical voice, Video melioraprobo { que } Deteriora sequor, I never do so evil,
which it is easie to do, when either the serpent that beguiled Eue with his subtiltie, 2. Cor. 11.3, doth corrupt our minds with a greater loue of a lesse good,
which it is easy to do, when either the serpent that beguiled Eue with his subtlety, 2. Cor. 11.3, does corrupt our minds with a greater love of a less good,
For howsoeuer sinne beginneth in the buds of infirmitie, and by little and little stealeth to the twigs of negligence, if once the tyrannie of custome ouertake it;
For howsoever sin begins in the buds of infirmity, and by little and little steals to the twigs of negligence, if once the tyranny of custom overtake it;
Neither onely doth that tyrant Custome, harden the hart like an adamant, Zach. 7.12, and stiffen the neck with sinews of yron, and make the forehead of brasse to be ashamed of nothing, Es. 48.4, but robbeth the mind also (I know not whether in a more secret or iust iudgement of God) of the gift of vnderstanding;
Neither only does that tyrant Custom, harden the heart like an adamant, Zach 7.12, and stiffen the neck with sinews of iron, and make the forehead of brass to be ashamed of nothing, Es. 48.4, but robbeth the mind also (I know not whither in a more secret or just judgement of God) of the gift of understanding;
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and they thinke not amisse that thinke this custome of euill to be that hot yron which seareth the conscience, 1. Tim. 4.2, that it can haue no sence of good and euill.
and they think not amiss that think this custom of evil to be that hight iron which seareth the conscience, 1. Tim. 4.2, that it can have no sense of good and evil.
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and the authoritie of sinners giue authoritie vnto it? And yet who is he that doth not thinke euerie thing safely done that is done commonly, and lawfully done that is done by prescription, and iustly done, that is done by example.
and the Authority of Sinners give Authority unto it? And yet who is he that does not think every thing safely done that is done commonly, and lawfully done that is done by prescription, and justly done, that is done by Exampl.
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For wherein doe the wicked imagine themselues to haue so safe a protection, as when they doe as the most do? when the generalitie of swearing hath made it nothing to take the name of the Lord in vaine;
For wherein do the wicked imagine themselves to have so safe a protection, as when they do as the most doe? when the generality of swearing hath made it nothing to take the name of the Lord in vain;
and in defence of their actions haue as good counsaile about them as that of the Nobles of Persia to Cambises; that though there were no direct law whereby he might marrie his owne sister, yet there was law inough whereby hee might doe what he listed.
and in defence of their actions have as good counsel about them as that of the Nobles of Persiam to Cambyses; that though there were no Direct law whereby he might marry his own sister, yet there was law enough whereby he might do what he listed.
When flatterie will iustifie them in the worst of their wayes, and verifie that of them which Seneca somtime partially spake of his friend Cato, obiecit aeliquis ebrietatem Catoni? citius efficiet crimen honestum quam turpem Catonem:
When flattery will justify them in the worst of their ways, and verify that of them which Senecca sometime partially spoke of his friend Cato, obiecit aeliquis ebrietatem Catoni? Quickly efficiet crimen Honesty quam turpem Catonem:
For if once ouerweening opinion possesse either publique or priuat persons, it leaueth no eare for any persuasion, it forceth not onely rules to her purpose,
For if once overweening opinion possess either public or private Persons, it Leaveth no ear for any persuasion, it forceth not only rules to her purpose,
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but reason to her seruice, and euer endeth in that conclusion, non persuadebis etiamsi persuaseris, she will not bee persuaded though shee bee persuaded.
but reason to her service, and ever Endeth in that conclusion, non persuadebis Even if persuaseris, she will not be persuaded though she be persuaded.
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Which is that fatall miserie of these latter times, in the which the plentie not of sound but superficiall knowledge, hath made nothing good but in shew, nothing true but in opinion;
Which is that fatal misery of these latter times, in the which the plenty not of found but superficial knowledge, hath made nothing good but in show, nothing true but in opinion;
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But flesh and blood which is blind in the best things, can yet foresee thus much, that the libertie of loosenesse must bee taken away if the questions of religion were once ended:
But Flesh and blood which is blind in the best things, can yet foresee thus much, that the liberty of looseness must be taken away if the questions of Religion were once ended:
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and therefore as ages haue encreased in euill, so haue they multiplied their euill opinions of the truth: and if there were nothing else, it were inough to prooue this to be the worst of ages,
and Therefore as ages have increased in evil, so have they multiplied their evil opinions of the truth: and if there were nothing Else, it were enough to prove this to be the worst of ages,
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And to that depth of impiety, what can be euill when nothing is good? what can be a sinne when nothing is a law? what can hee beleeue to whom the storie of the creation is a fable,
And to that depth of impiety, what can be evil when nothing is good? what can be a sin when nothing is a law? what can he believe to whom the story of the creation is a fable,
and the misterie of the incarnation a matter incredible, and all religion a meere pollicie? what can he either hope or feare, who acknowledgeth no resurrection, no iudgement, no heauen, no hell, no God at all? An illusion stronger then any reason would imagine possible in any reasonable creature,
and the mystery of the incarnation a matter incredible, and all Religion a mere policy? what can he either hope or Fear, who acknowledgeth no resurrection, no judgement, no heaven, no hell, no God At all? an illusion Stronger then any reason would imagine possible in any reasonable creature,
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if the liues of many did not speake their hearts, and the heart of impietie open in some the mouth of impudencie. Yet will I neuer beleeue but that at sometime or other their owne hearts doe tell them otherwise,
if the lives of many did not speak their hearts, and the heart of impiety open in Some the Mouth of impudency. Yet will I never believe but that At sometime or other their own hearts do tell them otherwise,
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how that soule of theirs which cannot like the life of brute beasts be satisfied with any earthly thing, must needs haue an end beyond whatsoeuer this life can yeeld vnto it;
how that soul of theirs which cannot like the life of brutus beasts be satisfied with any earthly thing, must needs have an end beyond whatsoever this life can yield unto it;
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and that whensoeuer in their desperate humours they open their mouthes against God or against heauen, whensoeuer they borrow shadow of reason from vaine philosophie or prophane gentilitie against the creation of the world, against the incarnation of Christ, they rather vtter what they wish, then what they are indeed persuaded;
and that whensoever in their desperate humours they open their mouths against God or against heaven, whensoever they borrow shadow of reason from vain philosophy or profane gentility against the creation of the world, against the incarnation of christ, they rather utter what they wish, then what they Are indeed persuaded;
Wherefore it is not the too much learning, as some doe fondly imagine, but the too much licentiousnesse of this age, that breedeth either heresie or Atheisme;
Wherefore it is not the too much learning, as Some do fondly imagine, but the too much licentiousness of this age, that breeds either heresy or Atheism;
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but also no true rules of good, so that we might make our sinnes good. Which is the simplest sophistrie that euer was deuised, to erre that wee may erre;
but also no true rules of good, so that we might make our Sins good. Which is the simplest sophistry that ever was devised, to err that we may err;
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But whatsoeuer we striue by cunning to make them, good will bee good, and euill will be euill: and though mala sunt vicina bonis, some euils haue affinitie with some goods,
But whatsoever we strive by cunning to make them, good will be good, and evil will be evil: and though mala sunt Vicinity bonis, Some evils have affinity with Some goods,
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and that righteous iudge of good and euill, who cannot endure to haue euill done that good way come thereby, will lesse endure the confounding of good and euill, in as much as he hath denounced a woe against it.
and that righteous judge of good and evil, who cannot endure to have evil done that good Way come thereby, will less endure the confounding of good and evil, in as much as he hath denounced a woe against it.
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and so made subiect that miserie which Seneca obserued, vt omnia possidentibus desit qui verum dicat, that they which abound in other things are farthest off from knowing the truth:
and so made Subject that misery which Senecca observed, vt omnia possidentibus desit qui verum dicat, that they which abound in other things Are farthest off from knowing the truth:
Howbeit in this case as in the other, the libertie of our times, hath brought all but to opinion, and made it nothing to be, vnlesse we be thought: in so much as simple vertue, that is, vertue without mony or friends, doth endure a kind of Ostracisme, and either must liue to opinion,
Howbeit in this case as in the other, the liberty of our times, hath brought all but to opinion, and made it nothing to be, unless we be Thought: in so much as simple virtue, that is, virtue without money or Friends, does endure a kind of Ostracism, and either must live to opinion,
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restore good to the opinion of good, and true vertue to the honour of true vertue. But God is more mercifull then to punish our confusion of good and euill, with the vtter confusion of our estate,
restore good to the opinion of good, and true virtue to the honour of true virtue. But God is more merciful then to Punish our confusion of good and evil, with the utter confusion of our estate,
yet doth he not giue ouer to waite with a patience beyond all patience, that at the least wee should at the last returne vnto him and make our benefit of the sound of that woe which he denounceth against the extremitie of whatsoeuer woe doth hang ouer vs;
yet does he not give over to wait with a patience beyond all patience, that At the least we should At the last return unto him and make our benefit of the found of that woe which he Denounceth against the extremity of whatsoever woe does hang over us;
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that being guided by his spirit, according to the rules of his word, we may make a true difference of good and euill, to the intire following of the one,
that being guided by his Spirit, according to the rules of his word, we may make a true difference of good and evil, to the entire following of the one,
❧ A SERMON of an heauenly conuersation. Phil. 3. v. 20, 21. Our conuersation is in heauen, from whence we looke for the Sauiour, euen the Lord Iesus Christ.
❧ A SERMON of an heavenly Conversation. Philip 3. v. 20, 21. Our Conversation is in heaven, from whence we look for the Saviour, even the Lord Iesus christ.
Who shall change our vile bodie, that it may be fashioned like vnto his glorious bodie according to the working, whereby he is able to subdue all things vnto himselfe.
Who shall change our vile body, that it may be fashioned like unto his glorious body according to the working, whereby he is able to subdue all things unto himself.
riuers come from the sea, and haue their recourse into the sea againe, and generally, all the creatures of the earth haue their mothers wombe for their tombe;
Rivers come from the sea, and have their recourse into the sea again, and generally, all the creatures of the earth have their mother's womb for their tomb;
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but yet an end, which is the same with his beginning, to wit, that hee direct the whole course of his life to him, in whom he mooueth, and from whom he hath his being.
but yet an end, which is the same with his beginning, to wit, that he Direct the Whole course of his life to him, in whom he moveth, and from whom he hath his being.
so doth it require that while we dwell on earth, we haue our conuersation in heauen, and the life of this conuersation is hope, by the which we looke for a Sauiour, euen the Lord Iesus Christ;
so does it require that while we dwell on earth, we have our Conversation in heaven, and the life of this Conversation is hope, by the which we look for a Saviour, even the Lord Iesus christ;
so that, if wee acknowledge (that which we must of necessitie confesse) the power of him, who is able to subdue all things vnto himselfe, we cannot but beleeue the resurrection of the bodie; if we beleeue the resurrection of the bodie, wee cannot but looke for the comming of our Sauiour Christ;
so that, if we acknowledge (that which we must of necessity confess) the power of him, who is able to subdue all things unto himself, we cannot but believe the resurrection of the body; if we believe the resurrection of the body, we cannot but look for the coming of our Saviour christ;
and thereby inferred, that the perfection thereof was the contemplation of that diuine nature, which some of them did conceiue to be the Creator, others imagined to bee but the gouernour of the celestiall bodies.
and thereby inferred, that the perfection thereof was the contemplation of that divine nature, which Some of them did conceive to be the Creator, Others imagined to be but the governor of the celestial bodies.
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But wee, who by a better light, haue more truly learned, how wee were created of nothing to the image of God, and by the fall of our father Adam being made worse then nothing;
But we, who by a better Light, have more truly learned, how we were created of nothing to the image of God, and by the fallen of our father Adam being made Worse then nothing;
Howbeit, so rotten is our nature in the root, and thereby so dull, to conceiue the things that are of God, that when we should be lifted vp to heauen, with the wings of grace, we are as it were nailed to the earth, with that leaden lumpe of the old man;
Howbeit, so rotten is our nature in the root, and thereby so dull, to conceive the things that Are of God, that when we should be lifted up to heaven, with the wings of grace, we Are as it were nailed to the earth, with that leaden lump of the old man;
but to conuert vs also, and to kindle in our hearts new motions of a better life, by the which wee may liue vnto him, to whom we are borne, not of blood,
but to convert us also, and to kindle in our hearts new motions of a better life, by the which we may live unto him, to whom we Are born, not of blood,
nor of the will of the flesh, nor of the will of man, but of God, Io. 1.13: the comming of whose Gospel into the world is called, Mat. 19.28. the regeneration, because the world is as it were new made by it:
nor of the will of the Flesh, nor of the will of man, but of God, Io. 1.13: the coming of whose Gospel into the world is called, Mathew 19.28. the regeneration, Because the world is as it were new made by it:
and the effects of this regeneration are to turne the flesh as it were into spirit, Io. 3.6, to mortifie the deeds of the body, that we may sauour the things of the spirit, Rom 8.5; to crucifie the world vnto vs, and vs vnto the world, Gal. 6.14; yea to make vs partakers of the diuine nature, by flying the corruption, which is in the world through lust, 2. Pet. 1.4; for therefore did he who had his seat aboue the heauens of heauens vouchsafe to come dwell vpon his footstoole the earth, that he might draw vs after him into heauen:
and the effects of this regeneration Are to turn the Flesh as it were into Spirit, Io. 3.6, to mortify the Deeds of the body, that we may savour the things of the Spirit, Rom 8.5; to crucify the world unto us, and us unto the world, Gal. 6.14; yea to make us partakers of the divine nature, by flying the corruption, which is in the world through lust, 2. Pet. 1.4; for Therefore did he who had his seat above the heavens of heavens vouchsafe to come dwell upon his footstool the earth, that he might draw us After him into heaven:
yet if we farther vnfold the particularities, they cānot but put life into the deadest heart, to thinke, that he, to whom al things were subiect, shold be born poore, that he might enrich vs;
yet if we farther unfold the particularities, they cannot but put life into the deadest heart, to think, that he, to whom all things were Subject, should be born poor, that he might enrich us;
and in his innocencie sustaine the curse of the law, that he might crown vs. Wherein as we cannot but acknowledge the riches of his vnspeakable loue, who loued vs before we were, & followed vs with his loue whē we were his enemies:
and in his innocence sustain the curse of the law, that he might crown us Wherein as we cannot but acknowledge the riches of his unspeakable love, who loved us before we were, & followed us with his love when we were his enemies:
not that he hath any need of our loue, for what (if I may so speake) can the nothing of our loue ad to the all things of his? but because he taketh such pleasure in our good,
not that he hath any need of our love, for what (if I may so speak) can the nothing of our love and to the all things of his? but Because he Takes such pleasure in our good,
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and onely, that wee seeke not other things before him, or with him; but all things in him. Which mooued the Apostle in this chapter to account all things not onely losse, but euen dung, that hee might win Christ;
and only, that we seek not other things before him, or with him; but all things in him. Which moved the Apostle in this chapter to account all things not only loss, but even dung, that he might win christ;
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what reason is there, though we had no hope of heauen, why we should set our hearts vpon them? when nobilitie, the farther it is fet, the neerer it comes to the shame of Adam; when beautie is but the daughter of rottennesse, and the sister of wormes;
what reason is there, though we had no hope of heaven, why we should Set our hearts upon them? when Nobilt, the farther it is fetched, the nearer it comes to the shame of Adam; when beauty is but the daughter of rottenness, and the sister of worms;
and their pleasure deceitfull, whose glorie is as the flower of the field, and their continuance but for a moment, which are gotten and kept but with vexation of spirit,
and their pleasure deceitful, whose glory is as the flower of the field, and their Continuance but for a moment, which Are got and kept but with vexation of Spirit,
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and found by him, who beside an extraordinarie gift of wisedome, had experince of them more then any, to be but vanitie of vanities, and nothing els but vanitie.
and found by him, who beside an extraordinary gift of Wisdom, had experience of them more then any, to be but vanity of vanities, and nothing Else but vanity.
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How much the more is the weakenesse of our nature to be lamented and the corruption of our iudgements to be condemned, by the which we preferre the shadow of that which seemes,
How much the more is the weakness of our nature to be lamented and the corruption of our Judgments to be condemned, by the which we prefer the shadow of that which seems,
as being the naturall sonnes of Adam, who lost Paradice for the forbidden fruit; and the brethren of Esau, who sold his birthright for a portion of meat:
as being the natural Sons of Adam, who lost Paradise for the forbidden fruit; and the brothers of Esau, who sold his birthright for a portion of meat:
whereas we cannot but know that which we daily heare and seeme to beleeue, that there is no nobility to a new birth in Christ, no beauty to the seeme to beleeue, that there is no nobility to a new birth in Christ, no beauty to the beautie of the daughter of Sion, whose beautie is all within; no honour to the seruice of God, no glorie to the crosse of Christ, no riches to godlinesse, no treasure to that which is laid vp in heauen, no cloathing to the righteousnesse of Christ, no building to that which is not made with hands, no crowne to that of immortalitie, no kingdome to the conquest of our selues, no learning to the knowledge of Christ, no wisdome to that of the spirit, no ioy to a good conscience,
whereas we cannot but know that which we daily hear and seem to believe, that there is no Nobilt to a new birth in christ, no beauty to the seem to believe, that there is no Nobilt to a new birth in christ, no beauty to the beauty of the daughter of Sion, whose beauty is all within; no honour to the service of God, no glory to the cross of christ, no riches to godliness, no treasure to that which is laid up in heaven, no clothing to the righteousness of christ, no building to that which is not made with hands, no crown to that of immortality, no Kingdom to the conquest of our selves, no learning to the knowledge of christ, no Wisdom to that of the Spirit, no joy to a good conscience,
Whereof though we can haue but a tast in this life, because while we are at home in the bodie, we are as it were absent from the Lord, 2. Cor. 5.6; yet by the earnest of the spirit, which is giuen vnto vs;
Whereof though we can have but a taste in this life, Because while we Are At home in the body, we Are as it were absent from the Lord, 2. Cor. 5.6; yet by the earnest of the Spirit, which is given unto us;
doth that tast so sweeten our souls, as that earth and earthly things grow loathsome vnto vs. For hereby are wee assured, that our mortalitie hereafter shall quite be swallowed vp of life,
does that taste so sweeten our Souls, as that earth and earthly things grow loathsome unto us For hereby Are we assured, that our mortality hereafter shall quite be swallowed up of life,
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and so inflamed, as that in the daily sacrifice which wee offer vnto him as it were vpon the altar of our hearts, our earthly and fleshly affections doe consume away.
and so inflamed, as that in the daily sacrifice which we offer unto him as it were upon the altar of our hearts, our earthly and fleshly affections do consume away.
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For though we walke in the flesh, yet must wee not walke after the flesh, 2. Cor. 10.3; but if we will liue in the spirit, we must walke in the spirit also.
For though we walk in the Flesh, yet must we not walk After the Flesh, 2. Cor. 10.3; but if we will live in the Spirit, we must walk in the Spirit also.
For what profit is it to vs, that there bee promised an immortall life, when wee doe the workes that bring death? that an eternall paradice should be shewed,
For what profit is it to us, that there be promised an immortal life, when we do the works that bring death? that an Eternal paradise should be showed,
if our faces be blacker then darkenesse? as it is well sayd though in the 2. Esdr. 7.55. We are debters saith the Apostle, Rom. 8.12; we haue receiued the earnest of the spirit, which euen in making vs debters, setteth vs at libertie;
if our faces be blacker then darkness? as it is well said though in the 2. Ezra 7.55. We Are debtors Says the Apostle, Rom. 8.12; we have received the earnest of the Spirit, which even in making us debtors, sets us At liberty;
Which life and conuersation, that it might be the more familiar amongst vs, therefore hath it pleased God to erect as it were an heauen vpon earth, and to preserue in the world,
Which life and Conversation, that it might be the more familiar among us, Therefore hath it pleased God to erect as it were an heaven upon earth, and to preserve in the world,
yet to take them at the best, this must needs be granted, that in flying but some occasions of euil, they flie in a manner all occasions of doing good;
yet to take them At the best, this must needs be granted, that in flying but Some occasions of evil, they fly in a manner all occasions of doing good;
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True it is, that for the loue of Christ, we are willed in the scripture to sell all that we haue, yea to hate our parents whom yet wee are commanded to honour, to plucke out our right eyes,
True it is, that for the love of christ, we Are willed in the scripture to fell all that we have, yea to hate our Parents whom yet we Are commanded to honour, to pluck out our right eyes,
and that wee are not lords, but stewards of the things which wee possesse, and therefore to answere, not only for abusing but euen for not vsing them, to the better seruice of God.
and that we Are not Lords, but Stewards of the things which we possess, and Therefore to answer, not only for abusing but even for not using them, to the better service of God.
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and though he will be worshipped in spirit, hath yet vouchsafed our bodies to be the temples of the holy ghost, and therefore dedicated to his seruice:
and though he will be worshipped in Spirit, hath yet vouchsafed our bodies to be the Temples of the holy ghost, and Therefore dedicated to his service:
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and so caried, not that they leaue or carie the bodie with them (as the friers doe foolishly faine of their S. Francis, that his zeale in prayer did lift his very bodie from the ground) but that they frame it,
and so carried, not that they leave or carry the body with them (as the Friars do foolishly feign of their S. Francis, that his zeal in prayer did lift his very body from the ground) but that they frame it,
but ioy in earthly things, said to be enemies to the crosse of Christ, and to make their very bellie their god: whereas on the other side, they that seeke the things that are aboue, are called citisens with the saints, and fellow heires with Christ; not that there are any perfect in this life,
but joy in earthly things, said to be enemies to the cross of christ, and to make their very belly their god: whereas on the other side, they that seek the things that Are above, Are called Citizens with the Saints, and fellow Heirs with christ; not that there Are any perfect in this life,
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but because the Apostle in this chapter graunteth them a degree of perfection, who follow that they may comprehend, in as much as they are comprehended of Christ.
but Because the Apostle in this chapter granteth them a degree of perfection, who follow that they may comprehend, in as much as they Are comprehended of christ.
And therefore is the mysticall body of Christ, which hath an head in heauen, and members on earth, not vnfitly obserued, to make as it were that image, Dan. 2.32, which had a head of fine gold, breast and arms of siluer, bellie and thighs of brasse, legs of yron, and feet of earth;
And Therefore is the mystical body of christ, which hath an head in heaven, and members on earth, not unfitly observed, to make as it were that image, Dan. 2.32, which had a head of fine gold, breast and arms of silver, belly and thighs of brass, legs of iron, and feet of earth;
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How much the more doth it appertaine to euery true member of this bodie, to stirre vp the grace that is giuen vnto vs, that by the assistance of his holy spirit, which in refining the mettals of our corrupt nature, is of farre more vertue then the philosophers stone, we may be changed as it were from earth to iron, from iron to brasse, from brasse to siluer, and so to gold;
How much the more does it appertain to every true member of this body, to stir up the grace that is given unto us, that by the assistance of his holy Spirit, which in refining the metals of our corrupt nature, is of Far more virtue then the Philosophers stone, we may be changed as it were from earth to iron, from iron to brass, from brass to silver, and so to gold;
our mind is of an heauenly substance, it hath another vse then the life of hogges, which as Varro thinketh was giuen vnto them but for salt to keepe their flesh from putrifying:
our mind is of an heavenly substance, it hath Another use then the life of hogs, which as Varro Thinketh was given unto them but for salt to keep their Flesh from Putrifying:
our new birth in Christ, though it haue a remnant of rebellion in the flesh, is yet assisted with the holy Ghost, that in the dulnesse of our nature, we may be lifted vp with the wings of grace:
our new birth in christ, though it have a remnant of rebellion in the Flesh, is yet assisted with the holy Ghost, that in the dulness of our nature, we may be lifted up with the wings of grace:
it is a debt by the which we owe our selues, and more then our selues to him, who gaue himselfe for vs, not that we should liue after the flesh, but after the spirit;
it is a debt by the which we owe our selves, and more then our selves to him, who gave himself for us, not that we should live After the Flesh, but After the Spirit;
yet that which doth chiefly put life into vs, is that which I obserued to bee the life of this conuersation, our hope, by the which we looke for our Sauiour, euen the Lord Iesus Christ.
yet that which does chiefly put life into us, is that which I observed to be the life of this Conversation, our hope, by the which we look for our Saviour, even the Lord Iesus christ.
but we follow hard toward the marke for the price of the high calling of God in Christ Iesus, as we haue Philip. 3.14, when we know we are begotten to a liuely hope, 1. Pet. 1.3;
but we follow hard towards the mark for the price of the high calling of God in christ Iesus, as we have Philip. 3.14, when we know we Are begotten to a lively hope, 1. Pet. 1.3;
to an inheritance immortall and vndefiled, and that fadeth not away, reserued in heauen for vs. For albeit to liue godly in this life, bee no more then we are bound to doe,
to an inheritance immortal and undefiled, and that fades not away, reserved in heaven for us For albeit to live godly in this life, be no more then we Are bound to do,
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For if they that prooue masteries abstaine from all things, & that for a corruptible crown; if the hope of worldly preferments and gaine can make vs rather flie then run, by sea and by land,
For if they that prove masteries abstain from all things, & that for a corruptible crown; if the hope of worldly preferments and gain can make us rather fly then run, by sea and by land,
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But this is the foolishnesse of our iudgements, to be led with the deceitfull ballance of the outward appearance, to preferre the flesh pots of Aegypt before the promise of Canaan; and the land in which we lead a dying life,
But this is the foolishness of our Judgments, to be led with the deceitful balance of the outward appearance, to prefer the Flesh pots of Egypt before the promise of Canaan; and the land in which we led a dying life,
whereas, if wee wait vpon the Lord, the strength of our hope shall bee renewed, we shall lift vp our wings as eagles, wee shall run and not be wearie, we shall walke and not faint. Esay 40.31.
whereas, if we wait upon the Lord, the strength of our hope shall be renewed, we shall lift up our wings as Eagles, we shall run and not be weary, we shall walk and not faint. Isaiah 40.31.
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so doth it giue vs a back also to indure all things, rather then depart from the hope wee haue in Christ; that we need not to bee afraied of any temptation,
so does it give us a back also to endure all things, rather then depart from the hope we have in christ; that we need not to be afraid of any temptation,
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as long as we haue hope the helmet of saluation, 1. Thes. 5.8; neither be mooued with the troubles of this world, as long as we haue so sure and stedfast an anker of the soule as hope, Heb. 6.19.
as long as we have hope the helmet of salvation, 1. Thebes 5.8; neither be moved with the Troubles of this world, as long as we have so sure and steadfast an anchor of the soul as hope, Hebrew 6.19.
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as vncertaine for whom, but for the Lord Iesus Christ, who hauing bought with his blood, the right of our inheritance, will not faile to come & put vs in full possession.
as uncertain for whom, but for the Lord Iesus christ, who having bought with his blood, the right of our inheritance, will not fail to come & put us in full possession.
For how should we doubt, as Saint Augustine noteth, that he will giue vs his goods, who hath alreadie vndertaken our euils? how may we but bee assured that he who hath redeemed vs with the price of heauen, is gone to prepare heauen for vs? And though his comming in the clouds shalbe with great power and Maiestie, in so much as the heauens shall passe away,
For how should we doubt, as Saint Augustine notes, that he will give us his goods, who hath already undertaken our evils? how may we but be assured that he who hath redeemed us with the price of heaven, is gone to prepare heaven for us? And though his coming in the Clouds shall with great power and Majesty, in so much as the heavens shall pass away,
yet he that commeth as a terrible iudge vpon the world, will come as a sweet Sauiour to them that are crucified vnto the world, vpon the hope of his comming.
yet he that comes as a terrible judge upon the world, will come as a sweet Saviour to them that Are Crucified unto the world, upon the hope of his coming.
For if in this life onely we haue hope of Christ, we are of all men most miserable, 1. Cor. 15.19: whose whole life is a kind of suffering, and therefore are wee said to be neerer vnto saluation, as we are neerer vnto the end.
For if in this life only we have hope of christ, we Are of all men most miserable, 1. Cor. 15.19: whose Whole life is a kind of suffering, and Therefore Are we said to be nearer unto salvation, as we Are nearer unto the end.
As for those, that haue their portion in this life, and say of hauen, as Esay said of his birthright, what is this birthright vnto me? to them is this day so terrible,
As for those, that have their portion in this life, and say of Haven, as Isaiah said of his birthright, what is this birthright unto me? to them is this day so terrible,
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yet can they not be without feare in this world, neither shall they bee without plagues in the world to come, their glory is shame, their end damnation, Phil. 3.19.
yet can they not be without Fear in this world, neither shall they be without plagues in the world to come, their glory is shame, their end damnation, Philip 3.19.
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then is written to haue bene of Alcinous orchard, the pleasantnesse whereof, was so farre beyond other orchards, that none would beleeue it before they saw it;
then is written to have be of Alcinous orchard, the pleasantness whereof, was so Far beyond other orchards, that none would believe it before they saw it;
therefore is this hope of ours grounded vpon faith, by the which wee are assured, that hee will change our vile bodies and make them like vnto his glorious bodie.
Therefore is this hope of ours grounded upon faith, by the which we Are assured, that he will change our vile bodies and make them like unto his glorious body.
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if Christ bee not risen, then is preaching vaine, & faith also in vaine, 1. Cor. 15.13: for this is the will of God, not onely that euery one which seeth the sonne and beleeueth in him, should haue life euerlasting;
if christ be not risen, then is preaching vain, & faith also in vain, 1. Cor. 15.13: for this is the will of God, not only that every one which sees the son and Believeth in him, should have life everlasting;
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For though the vnion betweene him and vs bee spirituall, yet doth hee call our bodies the members of Christ, 1. Cor. 6.15: not so onely, but also the temples of the holy Ghost, and euen in that respect they should not be subiect to perpetuall corruption.
For though the Union between him and us be spiritual, yet does he call our bodies the members of christ, 1. Cor. 6.15: not so only, but also the Temples of the holy Ghost, and even in that respect they should not be Subject to perpetual corruption.
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For if other creatures which be subiect vnto vanitie doe wait (as it is in the eight to the Romanes) when the sonne of God shalbe reuealed, as hoping to be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God;
For if other creatures which be Subject unto vanity do wait (as it is in the eight to the Romans) when the son of God shall revealed, as hoping to be Delivered from the bondage of corruption into the glorious liberty of the Sons of God;
how much more are we to bee persuaded of our bodies? that since they are members of Christ they shall be restored vnto their head; that since in their corruption, they are vouchsafed to be the temples of the holy Ghost, they shall put on incorruption, that as they are graced in this life, so they may bee glorified in the life to come? And this in some sort doth stand with the iustice of God, that since we beare about in our bodies the dying of our Lord Iesus:
how much more Are we to be persuaded of our bodies? that since they Are members of christ they shall be restored unto their head; that since in their corruption, they Are vouchsafed to be the Temples of the holy Ghost, they shall put on incorruption, that as they Are graced in this life, so they may be glorified in the life to come? And this in Some sort does stand with the Justice of God, that since we bear about in our bodies the dying of our Lord Iesus:
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the life of Iesus should also bee made manifest in our bodies, 2. Cor. 4.10: not that the afflictions of this life are worthie of the glorie which shall be reuealed, but because he is a plenteous rewarder:
the life of Iesus should also be made manifest in our bodies, 2. Cor. 4.10: not that the afflictions of this life Are worthy of the glory which shall be revealed, but Because he is a plenteous rewarder:
whose corruptible (as the Apostle speaketh) must put on incorruption, and mortall must put on immortalitie, because it cannot be made partaker of the reward, which is eternall,
whose corruptible (as the Apostle speaks) must put on incorruption, and Mortal must put on immortality, Because it cannot be made partaker of the reward, which is Eternal,
The greatnesse of which glorie, though it be hard for flesh and blood to conceiue; yet to confirme our weakenesse, hath it pleased God in some measure to reueale it;
The greatness of which glory, though it be hard for Flesh and blood to conceive; yet to confirm our weakness, hath it pleased God in Some measure to reveal it;
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And if wee did but enter into the consideration of those things which are common amongst vs, we would thinke it not so vnlikely for our vile bodies to bee made glorious, as that fine paper should bee made of foule rags,
And if we did but enter into the consideration of those things which Are Common among us, we would think it not so unlikely for our vile bodies to be made glorious, as that fine paper should be made of foul rags,
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as that it may goe for a little world, and within the space of some few dayes adde life vnto it? And can he not restore the bodie that hath been so, to that it was? Can he,
as that it may go for a little world, and within the Molle of Some few days add life unto it? And can he not restore the body that hath been so, to that it was? Can he,
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and can hee not reuiue vs in the wombe of our mother, the earth? Can he with the dew of the morning and euening giue life to the seed that is vnder the earth? And shall hee not with the sound of a trumpet and with all his power, giue life vnto vs? Can we of a little sparkle kindle great flames,
and can he not revive us in the womb of our mother, the earth? Can he with the due of the morning and evening give life to the seed that is under the earth? And shall he not with the found of a trumpet and with all his power, give life unto us? Can we of a little sparkle kindle great flames,
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and cannot hee fetch vs out of the earth, where wee were buried and kept as it were in his hand? Could Eliah and Elisha raise the widdow of Zareptha, and the Shunanites children? Could Peter raise Tabitha, and Paule Eutychus? and cannot God, their Lord and ours, raise both them and vs? Hath not the Apostle set downe the forme of the resurrection,
and cannot he fetch us out of the earth, where we were buried and kept as it were in his hand? Could Elijah and Elisha raise the widow of Zarephath, and the Shunanites children? Could Peter raise Tabitha, and Paul Eutychus? and cannot God, their Lord and ours, raise both them and us? Hath not the Apostle Set down the Form of the resurrection,
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how can we but beleeue the resurrection? and beleeuing the resurrection, hope for a Sauiour? and hoping for a Sauiour, haue our conuersation in heauen.
how can we but believe the resurrection? and believing the resurrection, hope for a Saviour? and hoping for a Saviour, have our Conversation in heaven.
which hang as it were the links of a chaine, the one vpon the other, in so much as we cannot perfectly learne any one of them, except we learne them all;
which hang as it were the links of a chain, the one upon the other, in so much as we cannot perfectly Learn any one of them, except we Learn them all;
for how can we haue our conuersation in heauen, if we doe not looke for the comming of our Sauiour Christ? or how can wee looke for the comming of our Sauiour Christ, except wee beleeue the resurrection? or how can wee beleeue the resurrection, vnlesse wee acknowledge that power by the which hee is able to subdue all things vnto himselfe? againe how doe we acknowledge God to bee God, without the faith of the resurrection? or how can wee haue the faith of the resurrection without the hope of a Sauiour? or how can we haue the hope of a Sauiour without an heauenly conuersation? In all and euery of which,
for how can we have our Conversation in heaven, if we do not look for the coming of our Saviour christ? or how can we look for the coming of our Saviour christ, except we believe the resurrection? or how can we believe the resurrection, unless we acknowledge that power by the which he is able to subdue all things unto himself? again how do we acknowledge God to be God, without the faith of the resurrection? or how can we have the faith of the resurrection without the hope of a Saviour? or how can we have the hope of a Saviour without an heavenly Conversation? In all and every of which,
neither yet are so persuaded of the power of God, as that it doth reforme our conuersation. For if wee looke, I doe not say into the hidden corners of our consciences,
neither yet Are so persuaded of the power of God, as that it does reform our Conversation. For if we look, I do not say into the hidden corners of our Consciences,
who can denie but that the loosenesse of our conuersation, prooueth vs to bee without hope, and our want of hope to bee without faith, and our want of faith to bee without God in this world? Againe, doe not many of our best wits,
who can deny but that the looseness of our Conversation, proveth us to be without hope, and our want of hope to be without faith, and our want of faith to be without God in this world? Again, do not many of our best wits,
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so tie the power of God vnto second causes, as that they grow doubtfull, not onely of the resurrection of the bodie, but of the immortalitie of the soule? and thereby are not onely without the hope of heauen, but euen without the feare of hell; and thereby haue their conuersation not onely as though their minds were made of earth,
so tie the power of God unto second Causes, as that they grow doubtful, not only of the resurrection of the body, but of the immortality of the soul? and thereby Are not only without the hope of heaven, but even without the Fear of hell; and thereby have their Conversation not only as though their minds were made of earth,
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but as though their soules were made of flesh? what then ramaineth, but that wee cast the reason of our faith vpon that power of Christ whereby hee hath subdued all things vnto himselfe,
but as though their Souls were made of Flesh? what then ramaineth, but that we cast the reason of our faith upon that power of christ whereby he hath subdued all things unto himself,
