Three sermons preached by that learned and reuerend diuine, Doctor Eedes, sometimes dean of Worcester, for their fitnesse vnto the present time, now published by Robert Horn ...
Therefore, how much the greater a benefit it was that God should saue vs, then that he should make vs, that we should be borne anew, then that we should be borne; so much the better it were for vs not to be borne, then not to be chosen; and not to be, then not to be of his Church. Wherein, howsoeuer Iacob had a priuiledge, and Iudah the prerogatiue; so that they were chosen as the Lillie before the flowers of the field, as the sheepe before all the beasts of the earth, as the Vine before all the trees of the Forest, as the Doue before all the birds of the aire, and as his peculiare people before all the Nations of the world: yet was the benefit to the Gentiles no lesse,
Therefore, how much the greater a benefit it was that God should save us, then that he should make us, that we should be born anew, then that we should be born; so much the better it were for us not to be born, then not to be chosen; and not to be, then not to be of his Church. Wherein, howsoever Iacob had a privilege, and Iudah the prerogative; so that they were chosen as the Lillie before the flowers of the field, as the sheep before all the beasts of the earth, as the Vine before all the trees of the Forest, as the Dove before all the Birds of the air, and as his peculiar people before all the nations of the world: yet was the benefit to the Gentiles no less,
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three things may well and chiefely be obserued: as first, the calling of the Gentiles: secondly, their foundation, being called: and thirdly, their building vp.
three things may well and chiefly be observed: as First, the calling of the Gentiles: secondly, their Foundation, being called: and Thirdly, their building up.
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that, remembring her great fall, she might sorrow, and bee more ashamed, then if she had neuer beene mounted so high, in that loue, which the Apostle (there) calleth her first loue, verse 4. so (here) the Ephesians are bidden to remember, to what they were raised,
that, remembering her great fallen, she might sorrow, and be more ashamed, then if she had never been mounted so high, in that love, which the Apostle (there) calls her First love, verse 4. so (Here) the Ephesians Are bidden to Remember, to what they were raised,
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And (therefore) not without good cause, the Apostle, in this place, describing the vocation of the Gentiles, doeth (as also in the beginning of the Chapter) put them first in minde of that estate from which they were called, not to looke backe, as Lots wife to Sodom:
And (Therefore) not without good cause, the Apostle, in this place, describing the vocation of the Gentiles, doth (as also in the beginning of the Chapter) put them First in mind of that estate from which they were called, not to look back, as Lots wife to Sodom:
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Further, if it pleased God, when hee had brought his people out of Egypt, & was about to bring them into Canaan, to make that their deliuery out of Egypt so great a benefit,
Further, if it pleased God, when he had brought his people out of Egypt, & was about to bring them into Canaan, to make that their delivery out of Egypt so great a benefit,
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and if afterward, hauing brought them out of Babylon, he would bee remembred by the name of that God, that deliuered them from the land of the North, that is, from the Babylonian yoake,
and if afterwards, having brought them out of Babylon, he would be remembered by the name of that God, that Delivered them from the land of the North, that is, from the Babylonian yoke,
and from greater dangers, to bee so much the more mindfull of our old estate, by how much wee are deliuered from a blacker darkenesse then that of Egypt,
and from greater dangers, to be so much the more mindful of our old estate, by how much we Are Delivered from a blacker darkness then that of Egypt,
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and a more terrible prison, then that of Babylon? For besides the naturall infection of our first parents, whereby (with all mankinde) our soules and bodies were made the vessels of corruption,
and a more terrible prison, then that of Babylon? For beside the natural infection of our First Parents, whereby (with all mankind) our Souls and bodies were made the vessels of corruption,
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that, no eye should pitie vs, and that we should be cast out in the open field, to the contempt of our person, in the day that we were borne. Ezech. 16.3, 4, 5. Also that wee should bee as the Mountaines of Gilboa, vpon which must neither come deaw, nor raine; 2 Sam. 1.21. that is, neither deaw of grace, nor raine of righteousnesse.
that, no eye should pity us, and that we should be cast out in the open field, to the contempt of our person, in the day that we were born. Ezekiel 16.3, 4, 5. Also that we should be as the Mountains of Gilboa, upon which must neither come dew, nor rain; 2 Sam. 1.21. that is, neither dew of grace, nor rain of righteousness.
but the fruitfull raine fell vpon the fields of Israel, and God watered his own garden onely, not voutchsafing any of his influences to the common fields of the Heathen.
but the fruitful rain fell upon the fields of Israel, and God watered his own garden only, not voutchsafing any of his influences to the Common fields of the Heathen.
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yet some crummes fell from the table of the children, at one time, to a Canaanite a woman of singular faith, at another time to a woman, conuerted at Iacobs well,
yet Some crumbs fell from the table of the children, At one time, to a Canaanite a woman of singular faith, At Another time to a woman, converted At Iacobs well,
Which though they did least feele, that had most cause, (because as euery man is furthest from the knowledge of that happinesse which is in Christ, the further hee is from the acknowledging of his owne great misery without him,) yet there was no man giuen vp to so reprobate a minde,
Which though they did least feel, that had most cause, (Because as every man is furthest from the knowledge of that happiness which is in christ, the further he is from the acknowledging of his own great misery without him,) yet there was no man given up to so Reprobate a mind,
but that by the Diuine light of his darke nature, he might perceiue and see, that hee wanted figge leaues to couer his nakednesse, knowledge to direct him in his blind way, ability to strengthen him in his weake apprehensions,
but that by the Divine Light of his dark nature, he might perceive and see, that he wanted fig leaves to cover his nakedness, knowledge to Direct him in his blind Way, ability to strengthen him in his weak apprehensions,
And those wants of nature, as they made them by nature fearefull, so did their feare ingender in them a kinde of reuerence, to worship whatsoeuer they thought was able to helpe them,
And those Wants of nature, as they made them by nature fearful, so did their Fear engender in them a kind of Reverence, to worship whatsoever they Thought was able to help them,
Wee read of Columbus, a trauailer, that when in the West Indyes he could not obtaine victuals for his army, of a certaine people that worshipped the Moone, he vsed this stratageme.
we read of Columbus, a traveler, that when in the West Indies he could not obtain victuals for his army, of a certain people that worshipped the Moon, he used this stratagem.
Fore-seeing by Astronomie that an eclipse would shortly be, he threatned them, that vnlesse they did releeue his army by such a day and houre, hee would remooue their god out of Heauen.
Foreseeing by Astronomy that an eclipse would shortly be, he threatened them, that unless they did relieve his army by such a day and hour, he would remove their god out of Heaven.
Which though they made light of when they heard it, yet, because euen light things, in so great a matter were not to be neglected, they waited both for the day and houre, that he had spoken of,
Which though they made Light of when they herd it, yet, Because even Light things, in so great a matter were not to be neglected, they waited both for the day and hour, that he had spoken of,
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and so, as there was nothing so vile and wicked, that at one time or other, by some one or other of that blind world of Gentiles, was not made lawfull.
and so, as there was nothing so vile and wicked, that At one time or other, by Some one or other of that blind world of Gentiles, was not made lawful.
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but that euen in those things which they most studied, might not iustly say, that the greatest part of that they knew, was the least of that they knew not? And as for honesty and vertue, whereof they opened the schoole, (besides that, most of them who spake as though they hated vice, did liue as though they hated vertue;) it was the iudgement of those (whose iudgement was most receiued) that the nature of good,
but that even in those things which they most studied, might not justly say, that the greatest part of that they knew, was the least of that they knew not? And as for honesty and virtue, whereof they opened the school, (beside that, most of them who spoke as though they hated vice, did live as though they hated virtue;) it was the judgement of those (whose judgement was most received) that the nature of good,
Yet, could they not deny that to be true which Tully, in one of his bookes de natura Deor. Of the nature of Heathen gods, speaketh of, that many did summâ improbitate vti, non sine summâratione;
Yet, could they not deny that to be true which Tully, in one of his books de Nature Deor. Of the nature of Heathen God's, speaks of, that many did summâ improbitate vti, non sine summâratione;
and to lighten the darkenesse of our reason, with the day-starre of his grace, haue learned out of the schoole of Christ, that the naturall man, (whose members are weapons of vnrighteousnesse,
and to lighten the darkness of our reason, with the daystar of his grace, have learned out of the school of christ, that the natural man, (whose members Are weapons of unrighteousness,
hee hath beene a stranger to Heauen, hauing had no other accesse or entrance thereunto, then it hath pleased him, that cast him out, to giue him by effectuall vocation.
he hath been a stranger to Heaven, having had no other access or Entrance thereunto, then it hath pleased him, that cast him out, to give him by effectual vocation.
The naturall affection, that euery man feeles toward his owne countrey, and proper home, may sufficiently teach vs what it is to bee strangers, from our countrey of Heauen,
The natural affection, that every man feels towards his own country, and proper home, may sufficiently teach us what it is to be Strangers, from our country of Heaven,
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Againe, whereas in other banishments, we are denied but a temporall freedome, and suffer onely the losse of goods and liuings, in this our banishment from heauen, we are put from an euerlasting freedome, and loose, not vncertaine,
Again, whereas in other banishments, we Are denied but a temporal freedom, and suffer only the loss of goods and livings, in this our banishment from heaven, we Are put from an everlasting freedom, and lose, not uncertain,
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and our exile for righteousnesse, and so, wee (the banished) may haue, for the supply of our naturall soile, the pleasant paradise of our good conscience to walke in: in this case, to be cast out of Heauen, is worthy to be cast out; and, in the punishment of it selfe, what good conscience can releeue vs, when it is iust,
and our exile for righteousness, and so, we (the banished) may have, for the supply of our natural soil, the pleasant paradise of our good conscience to walk in: in this case, to be cast out of Heaven, is worthy to be cast out; and, in the punishment of it self, what good conscience can relieve us, when it is just,
and deserued? And now, as the state of them, who are strangers from the citie of the blessed, is miserable enough, seeing they are denied the libertie that is so much worth;
and deserved? And now, as the state of them, who Are Strangers from the City of the blessed, is miserable enough, seeing they Are denied the liberty that is so much worth;
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partly by not vnderstanding, which was the darkenesse of their minde, & partly (but principally) by not seeking after God, which was the frowardnesse of their will,
partly by not understanding, which was the darkness of their mind, & partly (but principally) by not seeking After God, which was the frowardness of their will,
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But, what this is we shall better vnderstand, if we examine those titles, with the which the Apostle, in this Chapter, doth describe & stile those Christians, that were Gentiles: where, hee calleth them (first) Gentiles in the flesh, Ephes. 2.11. which name, though it were a common name to the Nations of the Earth, yet was it (now) and was holden a name of as great reproach to them of Gods citie, as the name of Barbarian to a Grecian, and the name of Turke to a Christian. The reason was, the Gentiles were great Idolaters; and the things which they sacrificed, they did sacrifice to Deuils, and not to God. 1 Cor. 10.20.
But, what this is we shall better understand, if we examine those titles, with the which the Apostle, in this Chapter, does describe & style those Christians, that were Gentiles: where, he calls them (First) Gentiles in the Flesh, Ephesians 2.11. which name, though it were a Common name to the nations of the Earth, yet was it (now) and was held a name of as great reproach to them of God's City, as the name of Barbarian to a Grecian, and the name of Turk to a Christian. The reason was, the Gentiles were great Idolaters; and the things which they sacrificed, they did sacrifice to Devils, and not to God. 1 Cor. 10.20.
Also, for that world of wickednesse which they were giuen vnto, it was such, as might not bee named, that is, which they could not speake of for shame. 1 Cor. 5.1.
Also, for that world of wickedness which they were given unto, it was such, as might not be nam, that is, which they could not speak of for shame. 1 Cor. 5.1.
So the Apostle, in this Epistle, exhorting these Ephesians to watch ouer their liues, and themselues with some care and diligence, forbids them to walke as other Gentiles, that is as the worst sort of men. Ephes. 4.17. No lesse opprobrious was the name that the Apostle gaue them in the second place, Ephes 2.11.
So the Apostle, in this Epistle, exhorting these Ephesians to watch over their lives, and themselves with Some care and diligence, forbids them to walk as other Gentiles, that is as the worst sort of men. Ephesians 4.17. No less opprobrious was the name that the Apostle gave them in the second place, Ephesians 2.11.
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by calling them the vncircumcision; it being the marke, by which they were distinguished and knowne, from Gods peculiar people. And therefore it is said, that no stranger that is vncircumcised in heart,
by calling them the uncircumcision; it being the mark, by which they were distinguished and known, from God's peculiar people. And Therefore it is said, that no stranger that is uncircumcised in heart,
or vncircumcised in flesh shall enter into the Sanctuary of God; accounting all to be strangers from God, and Gods peculiar inheritance, that are such. Ezech. 44.9.
or uncircumcised in Flesh shall enter into the Sanctuary of God; accounting all to be Strangers from God, and God's peculiar inheritance, that Are such. Ezekiel 44.9.
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For this cause, doeth Dauid call Golijah the vncircumcised Philistim: 1 Sam. 17.26. and Saul desired his Armour-bearer to kill him, least hee should fall into the hands of the vncircumcised Philistims: 1 Sam. 31.4. and Steuen drawing a Metaphore from hence, Act. 7.51. calleth the desperate Iewes, men of vncircumcised hearts and eares.
For this cause, doth David call Golijah the uncircumcised Philistim: 1 Sam. 17.26. and Saul desired his Armour-bearer to kill him, lest he should fallen into the hands of the uncircumcised philistines: 1 Sam. 31.4. and Stephen drawing a Metaphor from hence, Act. 7.51. calls the desperate Iewes, men of uncircumcised hearts and ears.
And therefore wee say with Saint Augustine, that virtutes Gentium quâdam indole animi ita delectant, vt eos, in quibus fuerint, vellemus praecipuè ab inferni cruciatibus liberari, nisi aliter sensus humanus, aliter Creatoris iustitia se haberet:
And Therefore we say with Saint Augustine, that Virtues Gentium quâdam indole animi ita delectant, vt eos, in quibus fuerint, vellemus praecipuè ab inferni cruciatibus liberari, nisi aliter sensus Humanus, aliter Creatoris iustitia se haberet:
nay my thoughts are swallowed vp with the due consideration of this first benefit, being the new-birth of our Christianitie, that wee are no more strangers, and no more forrainers;
nay my thoughts Are swallowed up with the due consideration of this First benefit, being the New birth of our Christianity, that we Are no more Strangers, and no more foreigners;
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Citizens with the Saints, and of the household of God? Though these two are coupled together, with so necessary a chaine of coherence, that he who leaues to be a stranger, beginnes to be a Citizen,
Citizens with the Saints, and of the household of God? Though these two Are coupled together, with so necessary a chain of coherence, that he who leaves to be a stranger, begins to be a Citizen,
and that (here) it was considered, not what wee deserued to receiue, but what stood with Gods good pleasure to giue, without desert, to vs that haue receiued so much:
and that (Here) it was considered, not what we deserved to receive, but what stood with God's good pleasure to give, without desert, to us that have received so much:
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therefore, he is said to make vs worthy of that estate to which he calleth vs. And yet further (which maketh the benefit great in it selfe greater to vs) we are not onely admitted into this Citie,
Therefore, he is said to make us worthy of that estate to which he calls us And yet further (which makes the benefit great in it self greater to us) we Are not only admitted into this city,
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Whom he foreknew, them he predestinated to be made conformable to the image of his Sonne, that he might be the first borne among many brethren, Rom. 8.29.
Whom he foreknew, them he predestinated to be made conformable to the image of his Son, that he might be the First born among many brothers, Rom. 8.29.
and therefore, God did not onely make vs sonnes, but make vs fit to be sonnes in an inheritance that fadeth not, reserued in heauen for vs. Againe, whereas adoption among men, takes effect onely by succession, and so as the adopted doth not succeede in the inheritance, till he be dead that adopted him:
and Therefore, God did not only make us Sons, but make us fit to be Sons in an inheritance that fades not, reserved in heaven for us Again, whereas adoption among men, Takes Effect only by succession, and so as the adopted does not succeed in the inheritance, till he be dead that adopted him:
To this may be added that notable saying of Saint Austin, haereditas in quâ Christi cohaeredes sumus, non minuitur multitudine filiorum, nec sit angustior numerositale cohaeredum;
To this may be added that notable saying of Saint Austin, Hereditas in quâ Christ cohaeredes sumus, non minuitur multitudine Filiorum, nec sit angustior numerositale cohaeredum;
for, since the Lord did enlarge the place of his tents, and spread out the curtaines of his habitations, the Churches in which he dwelleth with glory, Esay 54.2.
for, since the Lord did enlarge the place of his tents, and spread out the curtains of his habitations, the Churches in which he dwells with glory, Isaiah 54.2.
since he remoued the wall of partition, and opened the doore of faith to the Gentiles, there hath bin no respect either of Iew or Gentile, bond or free, male or female, but of a new creature:
since he removed the wall of partition, and opened the door of faith to the Gentiles, there hath been no respect either of Iew or Gentile, bound or free, male or female, but of a new creature:
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so, neither is there any liberty without this Citie, nor inheritance but in this family: to which necessity there commeth this dignitie, as it were recompence;
so, neither is there any liberty without this city, nor inheritance but in this family: to which necessity there comes this dignity, as it were recompense;
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yet of this Citie there are none, nor of this house, but they that are sealed with the bloud of the Lambe, and with the word of his testimony to newnesse of life,
yet of this city there Are none, nor of this house, but they that Are sealed with the blood of the Lamb, and with the word of his testimony to newness of life,
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therefore, and for their sakes, it is called the Citie of the Saints, and houshold of faith; and by Dauid the Prophet, the congregation of the iust, Psal. 111.1.
Therefore, and for their sakes, it is called the city of the Saints, and household of faith; and by David the Prophet, the congregation of the just, Psalm 111.1.
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their sunne in the mists of aduersitie, and their shield of defence in trouble, ver. 11. here they may behold the beautie of the Lord, is to see his goodnesse in the face of Christ:
their sun in the mists of adversity, and their shield of defence in trouble, ver. 11. Here they may behold the beauty of the Lord, is to see his Goodness in the face of christ:
but our hard hearts are softned to the will of God, and the new man raised vp in vs to righteousnesse and true holinesse, in the obedience of faith according to the Gospell.
but our hard hearts Are softened to the will of God, and the new man raised up in us to righteousness and true holiness, in the Obedience of faith according to the Gospel.
yet the Sunne of righteousnesse, in this Citie of his spirituall Israel, and in the proper horizon of the children of faith, shall make continuall day-light;
yet the Sun of righteousness, in this city of his spiritual Israel, and in the proper horizon of the children of faith, shall make continual daylight;
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And therefore the Church, in the Reuelation, is said to be cloathed with the Sunne, and to haue the Moone vnder her feet, Apoc. 10.1. so the inhabitants in the Church must be cloathed with Christ and his workes;
And Therefore the Church, in the Revelation, is said to be clothed with the Sun, and to have the Moon under her feet, Apocalypse 10.1. so the inhabitants in the Church must be clothed with christ and his works;
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as that there shall be no condemnation to them, Rom. 8.1. that all things, euen their very sinnes and the diuell, their tempter to sinne, shall worke to the best for them:
as that there shall be no condemnation to them, Rom. 8.1. that all things, even their very Sins and the Devil, their tempter to sin, shall work to the best for them:
that the hand-writing or obligation of Lawes that was against them, is done away, and an acquittance sealed to them in his bloud and death, who tooke vp their bond,
that the handwriting or obligation of Laws that was against them, is done away, and an acquittance sealed to them in his blood and death, who took up their bound,
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that, besides large immunities from all kinde of bondage to sinne, they are endowed plentifully and richly with the graces of the spirit to righteousnesse:
that, beside large immunities from all kind of bondage to sin, they Are endowed plentifully and richly with the graces of the Spirit to righteousness:
And, who rightly considering this in heart, may not cry out with the Apostle, O altitudo? O, the deepenesse of the riches both of the mercy and loue of God to mankinde? Rom. 11.33.
And, who rightly considering this in heart, may not cry out with the Apostle, O altitudo? O, the deepness of the riches both of the mercy and love of God to mankind? Rom. 11.33.
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so exceeding much, for vs? that, when we lay polluted in our bloud, hee should wash vs with his owne precious bloud? and when we were sold vnder sin, redeeme vs with a price, from the condemnation of sinne? that he should giue himselfe,
so exceeding much, for us? that, when we lay polluted in our blood, he should wash us with his own precious blood? and when we were sold under since, Redeem us with a price, from the condemnation of sin? that he should give himself,
It is a strange thing that the Poets faine of Amphion, that with the sweetnesse of his Musicke, he drew trees and stones together to the building of Thebes: the morall is;
It is a strange thing that the Poets feign of Amphion, that with the sweetness of his Music, he drew trees and stones together to the building of Thebes: the moral is;
but this was rather to admonish the Citizens, then to praise the Citie, teaching them, that if God be pleased with such an vniformitie and compactednesse in materiall buildings, much more will he respect in them (his owne building by grace) spirituall order and compactednesse of minde.
but this was rather to admonish the Citizens, then to praise the city, teaching them, that if God be pleased with such an uniformity and compactedness in material buildings, much more will he respect in them (his own building by grace) spiritual order and compactedness of mind.
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they must see that the good be encouraged, and the euill taken away, or reformed: also, that all within their authoritie (as it were gates) serue the Lord,
they must see that the good be encouraged, and the evil taken away, or reformed: also, that all within their Authority (as it were gates) serve the Lord,
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and, they must eate the roule, and goe and speake to the house of Israel, Ezech. 3.1. they must warne the people of their danger, with the trumpet at their mouth, Ezech. 33.3, 6. and feeding them with good and sound teaching, lead them to the pure streames and riuer of life.
and, they must eat the roll, and go and speak to the house of Israel, Ezekiel 3.1. they must warn the people of their danger, with the trumpet At their Mouth, Ezekiel 33.3, 6. and feeding them with good and found teaching, led them to the pure streams and river of life.
or, we must liue, that is, holily liue, as his seruants and sonnes. Now, holinesse becommeth Gods house, Psal. 93.5. and they that are of his houshold must be holy.
or, we must live, that is, holily live, as his Servants and Sons. Now, holiness becomes God's house, Psalm 93.5. and they that Are of his household must be holy.
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Many get in that are not so, but they shall be turned out, as hee was, that had not on his wedding garment, Mat. 22.11.13. for God cannot endure that any vncleane person, that any Moabite, Cananite, Ismalite, or other sonne of Belial should be witnesse of his praise.
Many get in that Are not so, but they shall be turned out, as he was, that had not on his wedding garment, Mathew 22.11.13. for God cannot endure that any unclean person, that any Moabite, Canaanite, Ismalite, or other son of Belial should be witness of his praise.
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The gates of the Lord are gates of righteousnesse; and the righteous shall enter into them, Psal. 118.19. His house is the house of his honour, and they that be of his houshold, must doe him seruice;
The gates of the Lord Are gates of righteousness; and the righteous shall enter into them, Psalm 118.19. His house is the house of his honour, and they that be of his household, must do him service;
The Rhemists, in their annotations vpon the new Testament, would wrest this, which is here spoken of the foundation in Christ, to the persons of the Prophets and Apostles, his seruants.
The Rhemists, in their annotations upon the new Testament, would wrest this, which is Here spoken of the Foundation in christ, to the Persons of the prophets and Apostles, his Servants.
for, whether by the foundation of the Prophets and Apostles, be meant (as some vnderstand it) that the vocation of the Gentiles had the same ground, which the Prophets and Apostles had;
for, whither by the Foundation of the prophets and Apostles, be meant (as Some understand it) that the vocation of the Gentiles had the same ground, which the prophets and Apostles had;
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or (which seemeth to be neerer to the Apostles minde) that the doctrine of the Apostles and Prophets, was the foundation of their calling in Christ, in neither can it any way fauour their absurd opinion:
or (which seems to be nearer to the Apostles mind) that the Doctrine of the Apostles and prophets, was the Foundation of their calling in christ, in neither can it any Way favour their absurd opinion:
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or, if there had bin any respect of persons, in this recitall of names; the Apostle might as well haue mentioned the Patriarks, to whom the promise was made,
or, if there had been any respect of Persons, in this recital of names; the Apostle might as well have mentioned the Patriarchs, to whom the promise was made,
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and were immediately sent to manifest that clearely (as it were in the open sunne) to the world, which by the Prophets) so long before, was but shadowed:
and were immediately sent to manifest that clearly (as it were in the open sun) to the world, which by the prophets) so long before, was but shadowed:
Whose light, because it was in great measure bestowed vpon the Apostles, as also because (after his ascension) the holy Ghost in visible maner, came downe vpon them,
Whose Light, Because it was in great measure bestowed upon the Apostles, as also Because (After his Ascension) the holy Ghost in visible manner, Come down upon them,
before the word was written with inke or engrauen in stone, and so making it to be more probable that the Church should giue authoritie to the Word, then take any from it:
before the word was written with ink or engraved in stone, and so making it to be more probable that the Church should give Authority to the Word, then take any from it:
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yet because we know that, howsoeuer there was light in the world before the Sunne was placed in his tabernacle in heauen, Gen. 1.3.16. yet when the Sunne, the chiefe of the two great lights was made, there was no light that was not deriued from it:
yet Because we know that, howsoever there was Light in the world before the Sun was placed in his tabernacle in heaven, Gen. 1.3.16. yet when the Sun, the chief of the two great lights was made, there was no Light that was not derived from it:
But because the doctrine was not theirs, but his that sent them, and who when the fulnesse of time was come, Gal. 4.4. came himselfe, and brought his euerlasting Gospell with him;
But Because the Doctrine was not theirs, but his that sent them, and who when the fullness of time was come, Gal. 4.4. Come himself, and brought his everlasting Gospel with him;
for, though the Gentiles, in their vocation to the Citie and houshold of God, were built vpon the foundation, that is, doctrine of the Apostles and Prophets;
for, though the Gentiles, in their vocation to the city and household of God, were built upon the Foundation, that is, Doctrine of the Apostles and prophets;
and therefore refused by worldly builders, Psal. 118.22. yet was it made the head of the corner, and (here) the chiefe cornerstone: not by comparison with others;
and Therefore refused by worldly Builders, Psalm 118.22. yet was it made the head of the corner, and (Here) the chief cornerstone: not by comparison with Others;
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and (equally) founded in him: for, he is the Sonne, whom we must kisse when God is angry, Psal. 2.12. It is his face, in whom we must, and onely can behold the glory of God:
and (equally) founded in him: for, he is the Son, whom we must kiss when God is angry, Psalm 2.12. It is his face, in whom we must, and only can behold the glory of God:
to him was giuen a name aboue all names, Phil. 2.9. neither is there any other name vnder heauen, by which we must be saued, Acts 4.12. Tertullian cals him the seale to both Testaments;
to him was given a name above all names, Philip 2.9. neither is there any other name under heaven, by which we must be saved, Acts 4.12. Tertullian calls him the seal to both Testaments;
For other foundation no man may lay, then that which is already laid, Iesus Christ, 1 Corin. 3.11. in him is the summe of our saluation, and all the parts.
For other Foundation no man may lay, then that which is already laid, Iesus christ, 1 Corin. 3.11. in him is the sum of our salvation, and all the parts.
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Hee is the authour and finisher of our faith, Hebr. 12.2. the beginning and the end, the Alpha and Omega thereof, and of whatsoeuer is betweene. Apoc. 1.8.
He is the author and finisher of our faith, Hebrew 12.2. the beginning and the end, the Alpha and Omega thereof, and of whatsoever is between. Apocalypse 1.8.
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And (to be short) hee alone is all in all vnto vs, wisedome, and righteousnesse, and sanctification, and redemption: 1 Cor. 1.30. and in him doe the Gentiles trust. Rom. 15.12.
And (to be short) he alone is all in all unto us, Wisdom, and righteousness, and sanctification, and redemption: 1 Cor. 1.30. and in him do the Gentiles trust. Rom. 15.12.
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But were the Gentiles, and are wee, that sometimes were as these Gentiles, laid by one continual and constant doctrine of the Prophets & Apostles, vpon Christ? Then is there but one rule, both to them and vs, of faith vnto saluation, by the doctrine of the Scriptures.
But were the Gentiles, and Are we, that sometime were as these Gentiles, laid by one continual and constant Doctrine of the prophets & Apostles, upon christ? Then is there but one Rule, both to them and us, of faith unto salvation, by the Doctrine of the Scriptures.
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For did not (all) eate of the same spirituall meate? And did not (all) drinke of the same spirituall drinke? and were not (all) baptized vnto Moses, in the cloud,
For did not (all) eat of the same spiritual meat? And did not (all) drink of the same spiritual drink? and were not (all) baptised unto Moses, in the cloud,
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and to vs that were Gentiles, and are Christians? So, the Gospel is said to bee the power of God vnto saluation to euery beleeuer, to the Iew first, and also to the Grecian. Rom. 1.16. Not one to them, and another to vs, but one to both.
and to us that were Gentiles, and Are Christians? So, the Gospel is said to be the power of God unto salvation to every believer, to the Iew First, and also to the Grecian. Rom. 1.16. Not one to them, and Another to us, but one to both.
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and the booke which Abraham, Isaac, and Israel had in their heart, as it was, hidden in the Wall. 2 King. 22.8. Wee (their posteritie) who walke in the steppes of their faith, haue in our hands;
and the book which Abraham, Isaac, and Israel had in their heart, as it was, hidden in the Wall. 2 King. 22.8. we (their posterity) who walk in the steps of their faith, have in our hands;
and they haue the same Law that we haue, but more vailed with ceremonies, and darker to them then it is to vs. The Church and people of Rome, who say with those Iewes, which pursued Christ to death, wee haue a Law: Ioh. 19.7.
and they have the same Law that we have, but more veiled with ceremonies, and Darker to them then it is to us The Church and people of Room, who say with those Iewes, which pursued christ to death, we have a Law: John 19.7.
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But there is enough (least written) for the guiding of euery true beleeuer to Christ, and to life in him: Iohn 20.31. and they that will not heare Moses and the Prophets, how shall other things perswad them? Luke 16.31. Here also we haue no building, but vpon the Apostles and Prophets, Ministers;
But there is enough (lest written) for the guiding of every true believer to christ, and to life in him: John 20.31. and they that will not hear Moses and the prophets, how shall other things persuade them? Lycia 16.31. Here also we have no building, but upon the Apostles and prophets, Ministers;
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and what warrant (then) for additions to these by such as they were, of whom God complaineth by Ezechiel; that they set their threshold by his thresholds,
and what warrant (then) for additions to these by such as they were, of whom God Complaineth by Ezechiel; that they Set their threshold by his thresholds,
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I speake of our aduersaries, who adding to that which is written, so many vnwritten fabulous vanities, to which they giue the countenance of Scripture, doe set the threshold of tradition, by the threshold of the Word written, making the Lords siluer drosse,
I speak of our Adversaries, who adding to that which is written, so many unwritten fabulous vanities, to which they give the countenance of Scripture, do Set the threshold of tradition, by the threshold of the Word written, making the lords silver dross,
not aboue that with Heretickes, nor against that with Atheists, that is able, and therefore sufficient enough of it selfe, to make vs wise to saluation. 2 Tim. 3.15.
not above that with Heretics, nor against that with Atheists, that is able, and Therefore sufficient enough of it self, to make us wise to salvation. 2 Tim. 3.15.
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and Christ, that is, vpon the whole Word of God, that they may bee absolute, being made perfect vnto all good workes: 2 Tim. 3.17. that is, made perfect indeed, and furnished thorowly to the power of godlinesse.
and christ, that is, upon the Whole Word of God, that they may be absolute, being made perfect unto all good works: 2 Tim. 3.17. that is, made perfect indeed, and furnished thoroughly to the power of godliness.
In their apparell, they are rather led by the fashion, in their recreation by the company, in eating and drinking by their appetite, then the Scriptures.
In their apparel, they Are rather led by the fashion, in their recreation by the company, in eating and drinking by their appetite, then the Scriptures.
THE common knot that coupleth vs to God, and one to another, is the spirit: and in the spirit, this building must be coupled, as with the foundation by Faith,
THE Common knot that Coupleth us to God, and one to Another, is the Spirit: and in the Spirit, this building must be coupled, as with the Foundation by Faith,
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one Lord, one Faith, one Baptisme, Ephes. 4.5. so must we prouide to be knit together in one minde, and in one iudgement, 1. Cor. 1.10. and to be (as the primitiue beleeuers were) of one heart, and of one soule, Acts 4.32. endeauouring to keepe (as much as we may) the vnitie of the Spirit in the bond of peace, Ephes. 4.3. They dwell neere together that inhabit in one Citie;
one Lord, one Faith, one Baptism, Ephesians 4.5. so must we provide to be knit together in one mind, and in one judgement, 1. Cor. 1.10. and to be (as the primitive believers were) of one heart, and of one soul, Acts 4.32. endeavouring to keep (as much as we may) the unity of the Spirit in the bound of peace, Ephesians 4.3. They dwell near together that inhabit in one city;
and shall not Christian brethren touch neerer, who are linked in faith, and ioyned in Christ? must our houses be vniforme? and shall wee, that liue in such houses, liue in no agreement? One saith well, the Church leaueth to be,
and shall not Christian brothers touch nearer, who Are linked in faith, and joined in christ? must our houses be uniform? and shall we, that live in such houses, live in no agreement? One Says well, the Church Leaveth to be,
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but specially the builders, or labourers in this building, should consider that it much concerneth them to be at peace among themselues, and with the Church:
but specially the Builders, or labourers in this building, should Consider that it much concerns them to be At peace among themselves, and with the Church:
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it is to be considered, that euery peace is not to be followed: for, what peace, where Iezabel and her fornications are? 2 King. 9.22. what peace with the Iezabel of Italie? and what peace with the Romish witchcrafts? better open warre then such peace:
it is to be considered, that every peace is not to be followed: for, what peace, where Jezebel and her fornications Are? 2 King. 9.22. what peace with the Jezebel of Italy? and what peace with the Romish witchcrafts? better open war then such peace:
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we must, first, see it be not against God, and so haue no peace, to wit, of familiarity, with Papists, Deut. 17.21. Deut. 13. chap. whole. 2 Chron. 19.2. 2 Cor. 6.14. secondly, that it be not against the Common-wealth:
we must, First, see it be not against God, and so have no peace, to wit, of familiarity, with Papists, Deuteronomy 17.21. Deuteronomy 13. chap. Whole. 2 Chronicles 19.2. 2 Cor. 6.14. secondly, that it be not against the Commonwealth:
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for, to touch the pitch of the wicked, is to be defiled with the company: and peace with the wicked, is called by Hilarie, a slauery, but no true peace.
for, to touch the pitch of the wicked, is to be defiled with the company: and peace with the wicked, is called by Hillary, a slavery, but no true peace.
All these kindes of peace are carnall and impious, or peace more cruell then any warre, which I leaue to those who cry with one voyce, let him be crucified, Mat. 27.22.
All these Kinds of peace Are carnal and impious, or peace more cruel then any war, which I leave to those who cry with one voice, let him be Crucified, Mathew 27.22.
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and for this cause, and in this sense, are the parts of this building called by Saint Peter, not dead stones that must be fastned with morter, but liuely, 1 Pet. 2.5.
and for this cause, and in this sense, Are the parts of this building called by Saint Peter, not dead stones that must be fastened with mortar, but lively, 1 Pet. 2.5.
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so in the heauenly new-birth, our desire (whatsoeuer it be greater) should be no lesse to grow and increase more and more in spirituall and true greatnesse;
so in the heavenly New birth, our desire (whatsoever it be greater) should be no less to grow and increase more and more in spiritual and true greatness;
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but in the spirit or good way of life: and lanch foorth, Luke 8.22. or saile forward, (as a Ship gone out of the Hauen) from the shore of the new birth, to the Hauen of our peace in death.
but in the Spirit or good Way of life: and launch forth, Lycia 8.22. or sail forward, (as a Ship gone out of the Haven) from the shore of the new birth, to the Haven of our peace in death.
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and will contentedly dwell in a house that is but begun to be built, and before it haue any, either roofe or couer? And will the high God dwell in any house in his Ierusalem below, whose neither wall is builded,
and will contentedly dwell in a house that is but begun to be built, and before it have any, either roof or cover? And will the high God dwell in any house in his Ierusalem below, whose neither wall is built,
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though it shall be hindred by many, as the second Temple at Ierusalem had many aduersaries, Neh. 4.1, 2, 7, 8, & 2.19, 20. yet shall it proceede to the perfection of the body of Christ,
though it shall be hindered by many, as the second Temple At Ierusalem had many Adversaries, Neh 4.1, 2, 7, 8, & 2.19, 20. yet shall it proceed to the perfection of the body of christ,
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Onely, let vs not hinder it our selues, by liuing in vncleannesse, and by neglecting to purge our selues, that wee may be a peculiar people to God, zealous of good workes. Tit. 2.14.
Only, let us not hinder it our selves, by living in uncleanness, and by neglecting to purge our selves, that we may be a peculiar people to God, zealous of good works. Tit. 2.14.
Let vs labour to be holy, as hee is holy that hath called vs. 1 Peter 1.15, 16. And seeing hee hath washed vs, who hath giuen himselfe for vs, let vs not plunge our selues againe in the mire, Ephes. 5.25, 26. to wit, in the mire of our first corrupt nature.
Let us labour to be holy, as he is holy that hath called us 1 Peter 1.15, 16. And seeing he hath washed us, who hath given himself for us, let us not plunge our selves again in the mire, Ephesians 5.25, 26. to wit, in the mire of our First corrupt nature.
A sinne, wherein a man falles away, generally, and malitiously from God, yea, for euer and vtterly from him, in all the effects of a reprobate heart, and heart that cannot repent.
A sin, wherein a man falls away, generally, and maliciously from God, yea, for ever and utterly from him, in all the effects of a Reprobate heart, and heart that cannot Repent.
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And this is not in regard of substance (for the whole substance of the holy Ghost, which cannot bee diuided, cannot bee shut vp within the body or soule of man) but in respect of some particular worke or operation.
And this is not in regard of substance (for the Whole substance of the holy Ghost, which cannot be divided, cannot be shut up within the body or soul of man) but in respect of Some particular work or operation.
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but they had neither eares to heare it, nor hands to receiue it, and so the Arke, that is, the time of repentance, offered by it, condemned them. Heb. 11.7. Sodom was exhorted to repentance by iust Lot, and a pleasant land:
but they had neither ears to hear it, nor hands to receive it, and so the Ark, that is, the time of Repentance, offered by it, condemned them. Hebrew 11.7. Sodom was exhorted to Repentance by just Lot, and a pleasant land:
yet shee reiected the Spirit that spake by these vnto her. 2 Pet. 2.6, 7, 8. The ghests that were bidden to the supper, were bidden by the Spirit to it; but they refused to come.
yet she rejected the Spirit that spoke by these unto her. 2 Pet. 2.6, 7, 8. The guests that were bidden to the supper, were bidden by the Spirit to it; but they refused to come.
Luke 14.18, 19, 20. Steuen spake by the Spirit to the Iewes, but they stopped their eares, Act. 7.57. neither vouchsafing to heare him, nor the Spirit, by which he spake.
Lycia 14.18, 19, 20. Stephen spoke by the Spirit to the Iewes, but they stopped their ears, Act. 7.57. neither vouchsafing to hear him, nor the Spirit, by which he spoke.
But this is to refuse grace, when the Spirit offereth it, which cannot but grieue the Spirit, by the which wee are sealed to the day of our redemption. Ephes. 4.30.
But this is to refuse grace, when the Spirit Offereth it, which cannot but grieve the Spirit, by the which we Are sealed to the day of our redemption. Ephesians 4.30.
as a good ghest, when it is offered, that it may come againe, and bring more company with it, to enrich this, shall I say Inne? Nay Temple of the Spirit, the heart, with the aboundance of spirituall wealth,
as a good guessed, when it is offered, that it may come again, and bring more company with it, to enrich this, shall I say Inn? Nay Temple of the Spirit, the heart, with the abundance of spiritual wealth,
And did it not greatly blot Dauids Chronicle, that in the dayes of peace (which hee did not in the time of warre) hee should fill his eyes with adultery,
And did it not greatly blot David Chronicle, that in the days of peace (which he did not in the time of war) he should fill his eyes with adultery,
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And surely, if it bee a matter of discredit, being rich, to become poore in worldly substance, what greater shame is it, being rich in grace, to decay in the Heauenly treasure?
And surely, if it be a matter of discredit, being rich, to become poor in worldly substance, what greater shame is it, being rich in grace, to decay in the Heavenly treasure?
This should make vs to purge our selues (daily) from all filthinesse of the flesh and spirit, 2 Cor. 7.1. not to be carelesse, as if in prosperitie we could not be moued, Psal. 30.6, 7. for, a man may take a dangerous surfet after a full feast of grace:
This should make us to purge our selves (daily) from all filthiness of the Flesh and Spirit, 2 Cor. 7.1. not to be careless, as if in Prosperity we could not be moved, Psalm 30.6, 7. for, a man may take a dangerous surfeit After a full feast of grace:
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and in euery Christian wombe, as in Rebeccahs, there is an Esau of flesh, and Iacob of spirit strugling together, Gen. 25.22. we are sanctified but in part, and corruption goeth not out but with our last enemy.
and in every Christian womb, as in Rebeccahs, there is an Esau of Flesh, and Iacob of Spirit struggling together, Gen. 25.22. we Are sanctified but in part, and corruption Goes not out but with our last enemy.
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it concernes vs (therefore) that put on our harnesse, not to boast, as he that putteth it off, 1 King. 20.11. and so to take heede that we giue the spirit no occasion, by fainting, or becomming secure in that warre, which is betweene the flesh and spirit in euery Christian soule, Gal. 5.17. It is sure that the elect can neuer quite loose the spirit, that is, the sauing graces of the spirit that dwelleth in them:
it concerns us (Therefore) that put on our harness, not to boast, as he that putteth it off, 1 King. 20.11. and so to take heed that we give the Spirit no occasion, by fainting, or becoming secure in that war, which is between the Flesh and Spirit in every Christian soul, Gal. 5.17. It is sure that the elect can never quite lose the Spirit, that is, the Saving graces of the Spirit that dwells in them:
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which made Dauid to pray vnto God, that he would not take his spirit, that is, the ioy of his spirit from him, as appeareth, Psal. 51.11, 12. They that take him to speake otherwaies, say, that he spake but as a distempered sick-man, who speakes, he knowes not well what himselfe;
which made David to pray unto God, that he would not take his Spirit, that is, the joy of his Spirit from him, as appears, Psalm 51.11, 12. They that take him to speak otherways, say, that he spoke but as a distempered Sick man, who speaks, he knows not well what himself;
but onely desiring that his feeling might come againe vnto him, and that he might haue (as he once had) both a free and ioyfull spirit in worshipping toward God.
but only desiring that his feeling might come again unto him, and that he might have (as he once had) both a free and joyful Spirit in worshipping towards God.
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for, where such a Cedar fell, let him that standeth, take heede least he fall, 1 Cor. 10.12. if so excellent a man, so highly exalted, as vpon his strong hill, Psal. 30.7. was so quickly vpon the loe ground in his adultery and murder, as appeareth by his penitentiall Psalme, wee had neede to take heede that we grieue not the spirit, who stand vpon so loe a banke already.
for, where such a Cedar fell, let him that Stands, take heed lest he fallen, 1 Cor. 10.12. if so excellent a man, so highly exalted, as upon his strong hill, Psalm 30.7. was so quickly upon the lo ground in his adultery and murder, as appears by his penitential Psalm, we had need to take heed that we grieve not the Spirit, who stand upon so lo a bank already.
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for, as if, when some noble Ghest should offer to come vnto vs, we should receiue him but in some out or backe house, not in our best lodgings, wee should constraine him with indignation to leaue vs.
for, as if, when Some noble Guessed should offer to come unto us, we should receive him but in Some out or back house, not in our best lodgings, we should constrain him with Indignation to leave us
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if we turne both it and him contemptuously into some forsaken corner, as it were backe-romes of the heart, what hope is there hee should tarry with vs,
if we turn both it and him contemptuously into Some forsaken corner, as it were backe-romes of the heart, what hope is there he should tarry with us,
Secondly, if we shall not receiue a great man (our friend) chearefully, or with good well-come, wee shall giue him good cause, with contempt, to passe by vs, another time:
Secondly, if we shall not receive a great man (our friend) cheerfully, or with good welcome, we shall give him good cause, with contempt, to pass by us, Another time:
so are they who bringing sinne into the heart, Gods owne Throne, or (further) into any of their outward senses, his owne dominions, doe vexe him (as it were) at home in his owne possession.
so Are they who bringing sin into the heart, God's own Throne, or (further) into any of their outward Senses, his own Dominions, do vex him (as it were) At home in his own possession.
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though hee make neuer so godly a shew of being zealous in the Law, if he abridge him of the diet and ordinary that belongeth to his good keeping in him? If hee care not to nourish his good motions at Sermons,
though he make never so godly a show of being zealous in the Law, if he abridge him of the diet and ordinary that belongeth to his good keeping in him? If he care not to nourish his good motions At Sermons,
yet if after a day or two, (as being weary of our Ghest before he bee willing to leaue vs) wee withdraw things necessary from him, wee cannot but much offend him:
yet if After a day or two, (as being weary of our Guessed before he be willing to leave us) we withdraw things necessary from him, we cannot but much offend him:
so howsoeuer wee begin in the Spirit, yet if (waxing weary of well doing with those foolish Galatians that ranne well) we end in the same, in the flesh, wee must needes grieue the holy Ghost,
so howsoever we begin in the Spirit, yet if (waxing weary of well doing with those foolish Galatians that ran well) we end in the same, in the Flesh, we must needs grieve the holy Ghost,
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and caused with griefe to leaue vs. Let vs bewar how wee so offend, lest we turne the habitation of God, into an habitation, or hold of vncleane spirits.
and caused with grief to leave us Let us Beware how we so offend, lest we turn the habitation of God, into an habitation, or hold of unclean spirits.
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Here is loue, ioy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance, against which there is no Law. Gal. 5.22, 23. Here is no Winter, nor fall of the Leafe, but a perpetuall Spring-time:
Here is love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance, against which there is no Law. Gal. 5.22, 23. Here is no Winter, nor fallen of the Leaf, but a perpetual Springtime:
for, who dares interrupt Gods possession? Or, if hee dare, shall not perish? Thus the securitie is great, and the walkes are strong, where God is the inhabitant:
for, who dares interrupt God's possession? Or, if he Dare, shall not perish? Thus the security is great, and the walks Are strong, where God is the inhabitant:
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and, hee that is a wall of defence about his people, will bee a wall of fire against his peoples enemies. Zecharie 2.5. Esa. 4.5. Hee that builds Sion, will throw downe Babel: and hee that saues Ierusalem, will ouerturne Palestina. The reason is, his Tabernacle is in Salem, and his dwelling at Sion. Psal. 76.2.
and, he that is a wall of defence about his people, will be a wall of fire against his peoples enemies. Zechariah 2.5. Isaiah 4.5. He that builds Sion, will throw down Babel: and he that saves Ierusalem, will overturn Palestine. The reason is, his Tabernacle is in Salem, and his Dwelling At Sion. Psalm 76.2.
TAke heed that yee walke circumspectly, &c. It is written of Cardinall Pole, that being demaunded which was the best way to vnderstand the Epistle of Saint Paul to the Romans; answered, to begin with the study of the former part, and practise of the latter;
TAke heed that ye walk circumspectly, etc. It is written of Cardinal Pole, that being demanded which was the best Way to understand the Epistle of Saint Paul to the Romans; answered, to begin with the study of the former part, and practice of the latter;
and vnder the full sailes of our science, what doe we but make ship-wracke of all good conscience? Therefore I haue not thought it amisse to intreat of that part of the Apostles exhortation, wherein hee generally aduiseth the Ephesians, and in them vs, that seeing they were called from being strangers and forreiners, to be Citizens with the Saints,
and under the full sails of our science, what do we but make shipwreck of all good conscience? Therefore I have not Thought it amiss to entreat of that part of the Apostles exhortation, wherein he generally adviseth the Ephesians, and in them us, that seeing they were called from being Strangers and foreigners, to be Citizens with the Saints,
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Now, in these words, the Apostle requireth (first) diligence, take heede: then the ordering of our wayes by diligence, how yee walke; after, all auoiding of offence in walking, that yee walke circumspectly, and circumspectly with discretion;
Now, in these words, the Apostle requires (First) diligence, take heed: then the ordering of our ways by diligence, how ye walk; After, all avoiding of offence in walking, that ye walk circumspectly, and circumspectly with discretion;
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so to be wise that we redeeme the time, or bin out for well doing, that precious commoditie that others despise (who therefore are no good husbands of time but spendthrifts of it) is the way (indeede) to make the dayes that are euill to others, good to vs. Take heede) is as much as watch ouer your Christian state, that you receiue not the grace of God in vaine:
so to be wise that we Redeem the time, or been out for well doing, that precious commodity that Others despise (who Therefore Are no good Husbands of time but spendthrifts of it) is the Way (indeed) to make the days that Are evil to Others, good to us Take heed) is as much as watch over your Christian state, that you receive not the grace of God in vain:
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yet that there may be nothing wanting to stirre vp our diligence, by all meanes in this matter, many things are spoken of the one to make vs to seeke it with more care,
yet that there may be nothing wanting to stir up our diligence, by all means in this matter, many things Are spoken of the one to make us to seek it with more care,
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when we were worse then nothing he redeemed vs, and when we had lesse then nothing, hee endued vs with the graces of his spirit, that being dead to sinne, we might liue vnto righteousnesse,
when we were Worse then nothing he redeemed us, and when we had less then nothing, he endued us with the graces of his Spirit, that being dead to sin, we might live unto righteousness,
and being deliuered from the hands of our enemies, we might serue him without feare, all the dayes of our life, in righteousnesse and true holinesse before him, Luk. 1.74, 75.
and being Delivered from the hands of our enemies, we might serve him without Fear, all the days of our life, in righteousness and true holiness before him, Luk. 1.74, 75.
Now that hee deliuered vs from so great a bondage as we were subiect vnto, not onely generally by the fall of Adam, but more particular by being cast out of the common wealth of Israel, was such a benefit as deserueth whatsoeuer seruice we are any way able to performe vnto him:
Now that he Delivered us from so great a bondage as we were Subject unto, not only generally by the fallen of Adam, but more particular by being cast out of the Common wealth of Israel, was such a benefit as deserves whatsoever service we Are any Way able to perform unto him:
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how doth it concerne vs to take heede (seeing these benefits of God are so much more then we can deserue or conceiue) not to receiue so great grace in vaine;
how does it concern us to take heed (seeing these benefits of God Are so much more then we can deserve or conceive) not to receive so great grace in vain;
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and a iust, I doe not say equalitie, but proportion of increase shall be exacted at our hands according to the measure of grace which wee haue receiued:
and a just, I do not say equality, but proportion of increase shall be exacted At our hands according to the measure of grace which we have received:
for as it is in the fift of the second to the Corinthians ver. 10. We must all appeare before the iudgement seat of God, that euery man may receiue the things which are done in his body, according to that hee hath done, whither it be good or euill:
for as it is in the fift of the second to the Corinthians ver. 10. We must all appear before the judgement seat of God, that every man may receive the things which Are done in his body, according to that he hath done, whither it be good or evil:
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But it fareth not with the heires of heauen as it doth with the Lords of the earth, who because they are borne to greater rents and possessions then others are, thinke they may liue more idlely then others,
But it fareth not with the Heirs of heaven as it does with the lords of the earth, who Because they Are born to greater rends and possessions then Others Are, think they may live more idly then Others,
But as we are to take heede to our Christian life that it be godly and righteous, in respect of the causes that should moue vs so to doe so in regard of the many occasions that stand in our light and way to withdraw vs from a good course, we should take this paines for the ordering of our Christian life, much more:
But as we Are to take heed to our Christian life that it be godly and righteous, in respect of the Causes that should move us so to do so in regard of the many occasions that stand in our Light and Way to withdraw us from a good course, we should take this pains for the ordering of our Christian life, much more:
and baited his hookes with euery part of our flesh, and hath so many lures of imposture for our eyes, charmes for our eares, vaine thoughts for our hearts,
and baited his hooks with every part of our Flesh, and hath so many lures of imposture for our eyes, charms for our ears, vain thoughts for our hearts,
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but in a calme to looke for a tempest, and to be most distrustfull, when the enemy seemeth most quiet and still? for, besides those many weapons which Sathan hath to assault vs, the many occasions that he hath to withdraw vs;
but in a Cam to look for a tempest, and to be most distrustful, when the enemy seems most quiet and still? for, beside those many weapons which Sathan hath to assault us, the many occasions that he hath to withdraw us;
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He tempteth young men with beautie, middle age with glory, and old age with money: he stirreth vp contempt in superiours, enuie in inferiours, and malice in equals:
He tempts young men with beauty, middle age with glory, and old age with money: he stirs up contempt in superiors, envy in inferiors, and malice in equals:
seeing also our auncient enemie besets vs with so many occasions, and so much skill and diligence, going so farre beyond vs in his aduantages, to our spoile and vtter destruction:
seeing also our ancient enemy besets us with so many occasions, and so much skill and diligence, going so Far beyond us in his advantages, to our spoil and utter destruction:
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and meditation of the Law, pronounceth them happy, not that are learned, but that are vndefiled in the way, not that know the Law, but that walke in it.
and meditation of the Law, pronounceth them happy, not that Are learned, but that Are undefiled in the Way, not that know the Law, but that walk in it.
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Which hee doeth, that wee might vnderstand that fruitlesse knowledge, and an idle profession of the Law without fulfilling it, is a damnable, both knowledge and profession.
Which he doth, that we might understand that fruitless knowledge, and an idle profession of the Law without fulfilling it, is a damnable, both knowledge and profession.
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then the Pharises would confesse to bee in it in restraining the naturall Man. For, where the Law forbad to commit murder, he expounded the Law rightly, to forbid anger:
then the Pharisees would confess to be in it in restraining the natural Man. For, where the Law forbade to commit murder, he expounded the Law rightly, to forbid anger:
Math. 5.27, 28. Where it forbad forswearing, he expounded it, to forbid swearing at all, to wit, vainely, and in common talke: Math. 5.33.34. and where it commanded to loue our neighbour, hee expounded as a commandement to loue our enemies. Math. 5.43, 44.
Math. 5.27, 28. Where it forbade forswearing, he expounded it, to forbid swearing At all, to wit, vainly, and in Common talk: Math. 5.33.34. and where it commanded to love our neighbour, he expounded as a Commandment to love our enemies. Math. 5.43, 44.
we doe not require that faith should be alone, because it iustifies alone, but confesse with the Apostle, that faith without workes is dead. Iam. 2.17.
we do not require that faith should be alone, Because it Justifies alone, but confess with the Apostle, that faith without works is dead. Iam. 2.17.
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The foolish Virgines had Lampes of a glorious profession, as well as the Wise; but lacking the Oile of faith and a good conscience therein; were shut out. Matth. 25.1.3.10.11.
The foolish Virgins had Lamps of a glorious profession, as well as the Wise; but lacking the Oil of faith and a good conscience therein; were shut out. Matthew 25.1.3.10.11.
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except our hearts come neere him, and our hands touch him. Math. 15.8. & 9.20. To be hearers of the Law, and not doers, is to deceiue our selues: Iam. 1.22.
except our hearts come near him, and our hands touch him. Math. 15.8. & 9.20. To be hearers of the Law, and not doers, is to deceive our selves: Iam. 1.22.
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For, so wee shall make our eares to accuse vs, and our owne mouthes to speake against vs. And they, who (like Monsters) haue longer tongues then hands, that is, can say more then they will doe, are not vnfitly compared to leaues without fruit, lampes without oile, clouds without water, hauing a shew of godlinesse,
For, so we shall make our ears to accuse us, and our own mouths to speak against us And they, who (like Monsters) have longer tongues then hands, that is, can say more then they will do, Are not unfitly compared to leaves without fruit, lamps without oil, Clouds without water, having a show of godliness,
but denying the power thereof. 2 Tim. 3.5. To these (as Gregory noteth in his moralles) it commeth to passe in the iust iudgement of God, that by the wickednesse of their liues they loose the opinion of their faith.
but denying the power thereof. 2 Tim. 3.5. To these (as Gregory notes in his morals) it comes to pass in the just judgement of God, that by the wickedness of their lives they lose the opinion of their faith.
habent & opera suam linguam, habent suam facundiam (etiam) tacente linguâ. Our workes can speake, and that eloquently for vs, though we hold our peace.
habent & opera suam Linguam, habent suam facundiam (etiam) tacente linguâ. Our works can speak, and that eloquently for us, though we hold our peace.
though they acknowledge the Doctrine of Christ, and can be content (in their manner) to giue their names to the trueth, doe not much trouble themselues in shewing it foorth by their deedes,
though they acknowledge the Doctrine of christ, and can be content (in their manner) to give their names to the truth, do not much trouble themselves in showing it forth by their Deeds,
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and idlenesse bee (as Bernard proueth) as well the mother of vice, as the step-mother of vertue) they shall heare, one day, that sentence of condemnation read against them;
and idleness be (as Bernard Proves) as well the mother of vice, as the stepmother of virtue) they shall hear, one day, that sentence of condemnation read against them;
The rather (also) should wee so doe, because it is not in our power or choise to propose to our selues, in our Christian walke, what end and manner wee list;
The rather (also) should we so do, Because it is not in our power or choice to propose to our selves, in our Christian walk, what end and manner we list;
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and that euery one of vs should know how to possesse his vessell in holinesse and honour. 1 Thes. 4.3, 4. Now this holinesse of life, being the chiefe end,
and that every one of us should know how to possess his vessel in holiness and honour. 1 Thebes 4.3, 4. Now this holiness of life, being the chief end,
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so the mindes of the godly suffer, and are in a certaine Eclipse of Pietie, when earthly cogitations, come betweene them and the Sunne of Righteousnesse, Christ Iesus.
so the minds of the godly suffer, and Are in a certain Eclipse of Piety, when earthly cogitations, come between them and the Sun of Righteousness, christ Iesus.
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how much more circumspect, ought we to be in those things, that (of themselues) are vnlawfull and wicked? There is no fellowship betweene light and darkenesse, betweene the workes of the Spirit,
how much more circumspect, ought we to be in those things, that (of themselves) Are unlawful and wicked? There is no fellowship between Light and darkness, between the works of the Spirit,
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wee would not commit such grose sinnes, and so with greedinesse, as wee doe; nor drinke iniquitie as the most doe, who drinke it, as the beast doeth water.
we would not commit such grose Sins, and so with greediness, as we do; nor drink iniquity as the most do, who drink it, as the beast doth water.
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Neither are wee to be wary or circumspect onely in the greater euils, but in smaller offences (also) wee must stop their course when they are a beginning,
Neither Are we to be wary or circumspect only in the greater evils, but in smaller offences (also) we must stop their course when they Are a beginning,
and that we shall giue an account of euery, not onely wicked, but idle, not onely deede, but word, Mat. 12.36. we would (as Saint Ierom counselleth vs) minima pro maximis cauere, be as circumspect in small things as in great, specially since the least sinne committed is made greater then wee can answer by the greatnesse of him against whom it is done.
and that we shall give an account of every, not only wicked, but idle, not only deed, but word, Mathew 12.36. we would (as Saint Jerom counselleth us) minima Pro maximis cauere, be as circumspect in small things as in great, specially since the least sin committed is made greater then we can answer by the greatness of him against whom it is done.
and take the disease before we suspect it. Animus vereri qui scit, scit tuto vadere; the minde that knoweth how to feare, knoweth how to walke safely, and without feare:
and take the disease before we suspect it. Animus vereri qui scit, scit Tutor vadere; the mind that Knoweth how to Fear, Knoweth how to walk safely, and without Fear:
euen so wee, who by reason of a greater charge, goe in greater danger, and are threatned with the bitings of sharper teeth then Snakes haue any, should much more suspect vpon euery occasion;
even so we, who by reason of a greater charge, go in greater danger, and Are threatened with the bitings of sharper teeth then Snakes have any, should much more suspect upon every occasion;
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as well against small as great sinnes we should come well appointed with the armour of light, hauing about our loines the girdle of truth, in our hands the shield of faith, and sword of the spirit, which is the word of God;
as well against small as great Sins we should come well appointed with the armour of Light, having about our loins the girdle of truth, in our hands the shield of faith, and sword of the Spirit, which is the word of God;
righteousnesse for our breast-plate, and for all parts, prayer, which is the button, or knot, that holds all the peeces together that we loose nothing.
righteousness for our breastplate, and for all parts, prayer, which is the button, or knot, that holds all the Pieces together that we lose nothing.
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These we haue in the armory of Scripture, by the key of Saint Paul in his Epistle to the Ephesians, chapter 6. verses 14, 15, 16, 17, 18. If wee take these peeces from thence, arme with them vpon all occasions,
These we have in the armoury of Scripture, by the key of Saint Paul in his Epistle to the Ephesians, chapter 6. Verses 14, 15, 16, 17, 18. If we take these Pieces from thence, arm with them upon all occasions,
and vse them as we ought, wee shall not runne into euill: and when the enemy assaileth vs, wee shall be ready both to giue him battaile, and to send him backe.
and use them as we ought, we shall not run into evil: and when the enemy assails us, we shall be ready both to give him battle, and to send him back.
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but occasions of sinne our selues, except we so beare our selues in respect of others, that we giue no occasion of iust offence to them by word or deede. I say iust offence;
but occasions of sin our selves, except we so bear our selves in respect of Others, that we give no occasion of just offence to them by word or deed. I say just offence;
like as the Iewes, when Stephen did truely charge them to be men of vncircumcised hearts and eares, such as euer resisted the holy Ghost as their fathers did, were (euen) cut to the heart,
like as the Iewes, when Stephen did truly charge them to be men of uncircumcised hearts and ears, such as ever resisted the holy Ghost as their Father's did, were (even) Cut to the heart,
and gnashed at him with their teeth, Acts 7.51, 54. But how can we helpe it? the offence is taken by them, not giuen by vs. Now if the malice of the wicked be such that they will take offence at that which is well done;
and gnashed At him with their teeth, Acts 7.51, 54. But how can we help it? the offence is taken by them, not given by us Now if the malice of the wicked be such that they will take offence At that which is well done;
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and by it, or beholding it, glorifie our father which is in heauen, Mat. 5.16. we must not be an occasion that the name of God be blasphemed through vs, Rom. 2.24.
and by it, or beholding it, Glorify our father which is in heaven, Mathew 5.16. we must not be an occasion that the name of God be blasphemed through us, Rom. 2.24.
bidding them, since that night was past, to walke honestly, as in the day, Rom. 13.12, 13. that is, to doe the workes of the day of the Gospell, not the vnfruitfull workes of the night of ignorance, and of sinne.
bidding them, since that night was passed, to walk honestly, as in the day, Rom. 13.12, 13. that is, to do the works of the day of the Gospel, not the unfruitful works of the night of ignorance, and of sin.
or to the Gentiles, or to the Church of God, 1 Cor. 10.32. but to edifie one another with their good example, as well as doctrine, ver. 33. 1 Cor. 14.12.
or to the Gentiles, or to the Church of God, 1 Cor. 10.32. but to edify one Another with their good Exampl, as well as Doctrine, ver. 33. 1 Cor. 14.12.
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conscientia propter te ipsum, bona fama propter Proximum: that is, two things are needefull in a (peaceable Christian life) good conscience, and a good name;
conscientia propter te ipsum, Bona fama propter Proximum: that is, two things Are needful in a (peaceable Christian life) good conscience, and a good name;
good conscience for our owne sakes, good name for our neighbours sake. And this later is said by Salomon to be aboue great riches, Pro. 22.1. that is, more then any or all the commodities of this life.
good conscience for our own sakes, good name for our neighbours sake. And this later is said by Solomon to be above great riches, Pro 22.1. that is, more then any or all the commodities of this life.
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In another place, by the same wise King in Ierusalem, it is preferred before the best ointments, and esteemed with the most precious things, Eccles. 7.2. Dauid was carefull not to seeme delighted with Sauls death;
In Another place, by the same wise King in Ierusalem, it is preferred before the best ointments, and esteemed with the most precious things, Eccles. 7.2. David was careful not to seem delighted with Saul's death;
and therefore to satisfie others as well as to content himselfe, he greatly mourned for it, 2 Sam. 11.17, 19. &c. The like satisfaction he was carefull to giue about the death of Abner, 2 Sam. 3.31.
and Therefore to satisfy Others as well as to content himself, he greatly mourned for it, 2 Sam. 11.17, 19. etc. The like satisfaction he was careful to give about the death of Abner, 2 Sam. 3.31.
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and not onely so much, but more then light, Iohn 3.19. so ordinary a thing it is for truth it selfe to heare ill, and where there is most neede, not to be receiued.
and not only so much, but more then Light, John 3.19. so ordinary a thing it is for truth it self to hear ill, and where there is most need, not to be received.
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the Apostles men of excellent tongues and speech, are said to be full of new wine, Acts 2.13. Paul most sober, is said to be mad and beside himselfe, Acts 26.24. Iohn Baptist, to haue a Diuell, Mat. 11.18. the Primatiue Christians to beleeue in a Galilean and hangd God:
the Apostles men of excellent tongues and speech, Are said to be full of new wine, Acts 2.13. Paul most Sobrium, is said to be mad and beside himself, Acts 26.24. John Baptist, to have a devil, Mathew 11.18. the Primitive Christians to believe in a Galilean and hanged God:
the preaching of Faith, the preaching of loosenesse, is not our diuision among our selues come to this, that on the one side all zeale is made hypocrisie,
the preaching of Faith, the preaching of looseness, is not our division among our selves come to this, that on the one side all zeal is made hypocrisy,
the childe that was borne must dye, and the sword of trouble must be walking, verse 14. and verse 10. Therefore though this counsell of a heathen man be good, Ne te quaesi veris extra, that is, let no man seeke himselfe in other mens mouthes:
the child that was born must die, and the sword of trouble must be walking, verse 14. and verse 10. Therefore though this counsel of a heathen man be good, Ne te quaesi veris extra, that is, let no man seek himself in other men's mouths:
we ought to liue wel, as for many other reasons, so for this chiefely, that we may contemne the tongues of railing Martius. And it cannot but be necessary for euery one that doth tender his credit,
we ought to live well, as for many other Reasons, so for this chiefly, that we may contemn the tongues of railing Martius. And it cannot but be necessary for every one that does tender his credit,
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though in the first place to take heede that hee deserue no euill, yet in the second to be no lesse carefull that he be not euill spoken of without deseruing.
though in the First place to take heed that he deserve no evil, yet in the second to be no less careful that he be not evil spoken of without deserving.
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to which let me adde this one reason more, and that is, the small incouragements that this froward world affords to those that follow after things of best report;
to which let me add this one reason more, and that is, the small encouragements that this froward world affords to those that follow After things of best report;
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the disgraces that it casts vpon grace in the children of light; & the no accoūt that it makes either of godlines or of godly persons, able to make them to turne out of their good way, if they walk not circumspectly.
the disgraces that it Cast upon grace in the children of Light; & the no account that it makes either of godliness or of godly Persons, able to make them to turn out of their good Way, if they walk not circumspectly.
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when our good conuersation in the world is not onely left without honour, but filled with reproach: for, will it not much trouble a man in his way (who yet walketh weakely) when he shall heare with his eares, that that which is most precious and aboue all worldly treasure, shall beare no price,
when our good Conversation in the world is not only left without honour, but filled with reproach: for, will it not much trouble a man in his Way (who yet walks weakly) when he shall hear with his ears, that that which is most precious and above all worldly treasure, shall bear no price,
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when no rewards (here) are ascribed to them? when no nobilitie is giuen to the new birth? no honour to the seruice of God? no beautie to the beautie of the daughter of Sion, whose glory is all within? no ioy externall to a good conscience? no glory to the crosse? no wisedome to the knowledge of Christ? and no riches to true godlinesse, which (yet) is of so great gaine, that the Merchant of this Pearle was content to sell all, himselfe and all, to buie it, Mat. 13.44.
when no rewards (Here) Are ascribed to them? when no Nobilt is given to the new birth? no honour to the service of God? no beauty to the beauty of the daughter of Sion, whose glory is all within? no joy external to a good conscience? no glory to the cross? no Wisdom to the knowledge of christ? and no riches to true godliness, which (yet) is of so great gain, that the Merchant of this Pearl was content to fell all, himself and all, to buy it, Mathew 13.44.
For such an one, if he might be seene in his owne likenesse, and not masked and disguised in so many professions, (as it were) shapes, in the which he puts himselfe, wee should finde sinne a peerelesse foole;
For such an one, if he might be seen in his own likeness, and not masked and disguised in so many professions, (as it were) shapes, in the which he puts himself, we should find sin a peerless fool;
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And this couert-folly doth chiefely reigne in the worldly Politique, who hauing learned of his Master Machiauel, that Religion was deuised but to fray fooles (though States-men, that must not be esteemed fooles, must (necessarily) seeme religious) is yet very circumspect to be reputed wise and religious, thereby to abuse the simplicity of them that are religious indeede.
And this couert-folly does chiefly Reign in the worldly Politique, who having learned of his Master Machiavel, that Religion was devised but to fray Fools (though Statesmen, that must not be esteemed Fools, must (necessarily) seem religious) is yet very circumspect to be reputed wise and religious, thereby to abuse the simplicity of them that Are religious indeed.
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but the stubble that they haue conceiued will bring forth chaffe for the vnquenchable burning, and that which they seemed to haue, shall be taken from them, Luke 8.18. Others there are, who (also) would seeme wise, and are fooles:
but the stubble that they have conceived will bring forth chaff for the unquenchable burning, and that which they seemed to have, shall be taken from them, Lycia 8.18. Others there Are, who (also) would seem wise, and Are Fools:
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Quàm angusta est innocentia ad legem bonum esse? that is, how nearely goe they to worke with their honesty, that will be no better then the Law compels them? specially that Law that entreth not into the heart,
Quàm Augusta est Innocence ad legem bonum esse? that is, how nearly go they to work with their honesty, that will be no better then the Law compels them? specially that Law that entereth not into the heart,
but staieth without, as it were, in the vtter court of words and deedes? In this case euery man should be a Law to himselfe, remembring that the prauitie (euen of thoughts) hath a Iudge, the Iudge of thoughts;
but stayeth without, as it were, in the utter court of words and Deeds? In this case every man should be a Law to himself, remembering that the pravity (even of thoughts) hath a Judge, the Judge of thoughts;
then of constraint because it is commanded: For thus they free themselues from that folly by which many thinke they walke circumspectly, when they walke closely;
then of constraint Because it is commanded: For thus they free themselves from that folly by which many think they walk circumspectly, when they walk closely;
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where nothing was, or could be practised against Iacob by any Esau, but it was knowne to Rebecca, our mother in Israel, Gen. 27.42. and the Rauens of the Valley haue picked out the eyes of many of her haters, Pro. 30.17.
where nothing was, or could be practised against Iacob by any Esau, but it was known to Rebecca, our mother in Israel, Gen. 27.42. and the Ravens of the Valley have picked out the eyes of many of her haters, Pro 30.17.
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then a thousand witnesses? It may be said of these circumspect fooles, vix quenquam inenies qui aperto ostio possit viuere, ianitores conscientia, non superbia opposuit.
then a thousand Witnesses? It may be said of these circumspect Fools, vix quenquam inenies qui Aperto ostio possit viuere, ianitores conscientia, non superbia opposuit.
Seneca Epist. 96. That is, yee shall scarce finde one of them that dares liue with his doore open, which proceedeth rather from the guiltinesse of his conscience,
Senecca Epistle 96. That is, ye shall scarce find one of them that dares live with his door open, which Proceedeth rather from the guiltiness of his conscience,
and these, if they were measured by the same thread that they measure others, would bee found little better then Pharisaicall fooles, that straine at a Gnat,
and these, if they were measured by the same thread that they measure Others, would be found little better then Pharisaical Fools, that strain At a Gnat,
But of all fooles, they are fooles of record, who thinke they are circumspect enough, if they can cloake their owne faultes by finding fault with others.
But of all Fools, they Are Fools of record, who think they Are circumspect enough, if they can cloak their own Faults by finding fault with Others.
But as wise.) Here, least any man might be deceiued in the word, or mistake what true wisedome is, in the 17. verse, that followeth, it is said to be that, which vnderstandeth what the will of the Lord is:
But as wise.) Here, lest any man might be deceived in the word, or mistake what true Wisdom is, in the 17. verse, that follows, it is said to be that, which understandeth what the will of the Lord is:
It is sole wisedome to feare God, and one maine point of it is, to walke in his Commandements, Eccles. 12.13. Psal. 111.10. Pro. 1.7. Deut. 4.6. Iob further, the feare of the Lord it wisedome, and to depart from euill is vnderstanding, Iob 28.28. It was once said by one, that it was res ingeniosa esse Christianum: a matter of wit to be a Christian:
It is sole Wisdom to Fear God, and one main point of it is, to walk in his commandments, Eccles. 12.13. Psalm 111.10. Pro 1.7. Deuteronomy 4.6. Job further, the Fear of the Lord it Wisdom, and to depart from evil is understanding, Job 28.28. It was once said by one, that it was Rest ingeniosa esse Christian: a matter of wit to be a Christian:
To doe ootherwise, or contrary, is not to walke wisely, but as fooles. And therefore hath the Scripture concluded all vnrighteousnesse vnder the name of folly;
To do otherwise, or contrary, is not to walk wisely, but as Fools. And Therefore hath the Scripture concluded all unrighteousness under the name of folly;
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so Miriams sinne of grudging against her brother and Lord Moses, is called a foolish sinne, Num. 12.11. so the Israelites a froward people, are said to be a foolish people, Deut. 32.6. and Samuel told Saul, when hee had done wickedly, that he did foolishly, 1 Sam. 13.13. Dauid confesseth as much against himselfe, after he had numbred the people, saying:
so Miriams sin of grudging against her brother and Lord Moses, is called a foolish sin, Num. 12.11. so the Israelites a froward people, Are said to be a foolish people, Deuteronomy 32.6. and Samuel told Saul, when he had done wickedly, that he did foolishly, 1 Sam. 13.13. David Confesses as much against himself, After he had numbered the people, saying:
I haue done very foolishly, 2 Sam. 24.10. the Princes of Zoan are called fooles, Esay 19.11. so are the wicked people in Ieremie, 4.22. and the Pharises that were hypocrites, Mat. 23.16, 17. and the rich man that was couetous, Luk. 12.20. and the two Disciples that beleeued not, Luk. 24.25. The Gentiles also are called fooles that knowing God, glorified him not as God, Rom. 1.21, 22. and Paul saith to the Apostate Galathians, foolish Galathians, Gal. 3.1.
I have done very foolishly, 2 Sam. 24.10. the Princes of Zoan Are called Fools, Isaiah 19.11. so Are the wicked people in Ieremie, 4.22. and the Pharisees that were Hypocrites, Mathew 23.16, 17. and the rich man that was covetous, Luk. 12.20. and the two Disciples that believed not, Luk. 24.25. The Gentiles also Are called Fools that knowing God, glorified him not as God, Rom. 1.21, 22. and Paul Says to the Apostate Galatians, foolish Galatians, Gal. 3.1.
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and to that which we would doe wisely, that it be good both in substance, and in manner of doing, and throughly and in euery part good; yea, well and good;
and to that which we would do wisely, that it be good both in substance, and in manner of doing, and thoroughly and in every part good; yea, well and good;
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but doe wee not follow the droue to the shambles, that should lead the sheepe of the slaughter to Christ? Wee that should turne others from the world, doe we not cleaue to the world our selues? and haue we not our conuersation in couetousnesse, that say to another, thou shalt not couet? Wee should conquer the world,
but do we not follow the drove to the shambles, that should led the sheep of the slaughter to christ? we that should turn Others from the world, do we not cleave to the world our selves? and have we not our Conversation in covetousness, that say to Another, thou shalt not covet? we should conquer the world,
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and hath not the world made a conquest of vs? Wee are not vnder that tyrannie that did Cloister the Ministers of the Gospell from these outward things,
and hath not the world made a conquest of us? we Are not under that tyranny that did Cloister the Ministers of the Gospel from these outward things,
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but are wee so circumspectly wise, as to vse this our libertie without scandall? Doe we gouerne our families to the example of others? Doe wee vse the World as if wee vsed it not? Or rather doe we not vse it,
but Are we so circumspectly wise, as to use this our liberty without scandal? Do we govern our families to the Exampl of Others? Do we use the World as if we used it not? Or rather do we not use it,
For, they deferre the resolution, thinking they can neuer beginne to late, where true Christians thinke, they can neuer beginne too soone. One speaking of folly, speaketh well of such:
For, they defer the resolution, thinking they can never begin to late, where true Christians think, they can never begin too soon. One speaking of folly, speaks well of such:
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for they dwell vpon their beginnings, and are neuer led forward to perfection. Hebr. 6.1. Hauing gotten the reputation of forward men, they spend vpon the stocke of that poore credit of theirs, till all be gone.
for they dwell upon their beginnings, and Are never led forward to perfection. Hebrew 6.1. Having got the reputation of forward men, they spend upon the stock of that poor credit of theirs, till all be gone.
before they held it in one hand, now they embrace it with both. 2 Tim. 4.10. Quest. But is euery walking wisely walking well? Ans. Euery walking wisely according to the word;
before they held it in one hand, now they embrace it with both. 2 Tim. 4.10. Quest. But is every walking wisely walking well? Ans. Every walking wisely according to the word;
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and prudence, whereby we rightly apply whatsoeuer wee vnderstand of God in heauenly things, to the dueties of our Christian life, these (I say) he maketh two maine props of faith:
and prudence, whereby we rightly apply whatsoever we understand of God in heavenly things, to the duties of our Christian life, these (I say) he makes two main props of faith:
Indeede craft and true religion can neuer meet, but wisedome and godlinesse may: and Christian policie in Christians is sometimes, and for some purposes necessary:
Indeed craft and true Religion can never meet, but Wisdom and godliness may: and Christian policy in Christians is sometime, and for Some Purposes necessary:
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therefore our Sauiour Christ, when he sent his Disciples, as Sheepe among Wolues, bidding them to be wise as Serpents: not wise Serpents, that is, craftily wise;
Therefore our Saviour christ, when he sent his Disciples, as Sheep among Wolves, bidding them to be wise as Serpents: not wise Serpents, that is, craftily wise;
And this wisedome Paul vsed in the councell, when hee cast a bone betweene the Sadduces and the Pharises, Acts 23.6, 7. saying, I am a Pharise, the sonne of a Pharise, of the hope of the resurrection of the dead am I accused: and so set them together.
And this Wisdom Paul used in the council, when he cast a bone between the Sadducees and the Pharisees, Acts 23.6, 7. saying, I am a Pharisee, the son of a Pharisee, of the hope of the resurrection of the dead am I accused: and so Set them together.
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This, no way iustifieth that mysterie of iniquitie that worketh in those faithlesse and craftie Iesuites, whom the father of errours sendeth ouer vnto vs;
This, no Way Justifieth that mystery of iniquity that works in those faithless and crafty Iesuites, whom the father of errors sends over unto us;
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and he that biddeth vs, while we haue the light, to beleeue in the light, Iohn 12.36. giues vs to vnderstand that the hauing of the light is no inheritance.
and he that bids us, while we have the Light, to believe in the Light, John 12.36. gives us to understand that the having of the Light is no inheritance.
but when they loued darkenesse more then light, because their deedes were euill, Iohn 3.19. their light was put out in deepe darkenesse, in which they wander from the Lord of life, to this day:
but when they loved darkness more then Light, Because their Deeds were evil, John 3.19. their Light was put out in deep darkness, in which they wander from the Lord of life, to this day:
the day of saluation, or acceptable day, that was offered them, they regarded not; then came this long night of their banishment from the priuiledges of Gods people:
the day of salvation, or acceptable day, that was offered them, they regarded not; then Come this long night of their banishment from the privileges of God's people:
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and God hath giuen them the spirit of slumber, eyes that they should not see, and eares that they should not heare, Rom. 11.6. the darknesse that was vpon the Gentiles is cast vpon them;
and God hath given them the Spirit of slumber, eyes that they should not see, and ears that they should not hear, Rom. 11.6. the darkness that was upon the Gentiles is cast upon them;
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and they are a people that know not whether they go, Iohn 12.35. This came vpon them, because they would not know (by way of redemption) in their day, those things which belonged vnto their peace;
and they Are a people that know not whither they go, John 12.35. This Come upon them, Because they would not know (by Way of redemption) in their day, those things which belonged unto their peace;
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and now they are hid from their eyes, Luke 19.42. Acts 13.46. The seauen Churches of Asia were seauen golden Candlestickes, and had goodly lights burning vpon them:
and now they Are hid from their eyes, Lycia 19.42. Acts 13.46. The seauen Churches of Asia were seauen golden Candlesticks, and had goodly lights burning upon them:
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not redeeming time, but making large pennyworths of it for pernicious errours and carnall loosenesse, by which they fall away more and more, Esay 1.5.
not redeeming time, but making large penny-worths of it for pernicious errors and carnal looseness, by which they fallen away more and more, Isaiah 1.5.
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their Candlesticks were remoued, and their glorious light put out, and they made a prey to the darkenesse of Mahomet. It is an high point of wisedome (therefore) to keepe euen reckoning with our time,
their Candlesticks were removed, and their glorious Light put out, and they made a prey to the darkness of Mahomet. It is an high point of Wisdom (Therefore) to keep even reckoning with our time,
though the Lord be alwayes to be sought, yet then specially, while he may be found, Esay 55.6. and though alwayes to be called vpon, yet chiefely and most, when he is neare, ibid.
though the Lord be always to be sought, yet then specially, while he may be found, Isaiah 55.6. and though always to be called upon, yet chiefly and most, when he is near, Ibid.
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There was nothing more importantly obiected to Ierusalem, then that she remembred not her latter end, Lam. 1.9. and God, by Ierusalem, reproueth his peoples negligence in taking hold of times and seasons for their turning to him, making the simple creatures of the aire, in their kinde, to giue sentence against them:
There was nothing more importantly objected to Ierusalem, then that she remembered not her latter end, Lam. 1.9. and God, by Ierusalem, Reproveth his peoples negligence in taking hold of times and seasons for their turning to him, making the simple creatures of the air, in their kind, to give sentence against them:
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and hauing neglected (already) many good houres, and yet hauing more offered (though they cannot call backe one minute of time past) they should double their paines and diligence about the gainefull employment of those that are before them, thereby to make (as it were) some amends or satisfaction for their losses before, doing as much good now,
and having neglected (already) many good hours, and yet having more offered (though they cannot call back one minute of time passed) they should double their pains and diligence about the gainful employment of those that Are before them, thereby to make (as it were) Some amends or satisfaction for their losses before, doing as much good now,
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then it is gone againe? Then what fooles are they that so much trouble themselues with the getting away of time that passeth so quickly, nothing more? But such thoughts wise men are eased of, and fooles may spare;
then it is gone again? Then what Fools Are they that so much trouble themselves with the getting away of time that passes so quickly, nothing more? But such thoughts wise men Are eased of, and Fools may spare;
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Secondly, let vs consider how precious time is, and therefore how worthy to be redeemed. Good husbands know this, who will loose no time for their wealth and markets:
Secondly, let us Consider how precious time is, and Therefore how worthy to be redeemed. Good Husbands know this, who will lose no time for their wealth and Markets:
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And Philosophers, who knew not any life hereafter, how were they set for the redeeming of time in matters of no worth? How loath were they to vnbend their vaine studies for their very meales and naturall rest? And shall we thinke the time long,
And Philosophers, who knew not any life hereafter, how were they Set for the redeeming of time in matters of no worth? How loath were they to unbend their vain studies for their very meals and natural rest? And shall we think the time long,
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Fifthly, let vs consider, that our aduersarie the Diuell as a roaring Lion walketh about seeking whom he may deuoure, 1. Pet. 5.8. that is, the Diuell will loose no time to destroy vs, and therefore let vs redeeme all houres of time to saue our selues and others.
Fifthly, let us Consider, that our adversary the devil as a roaring lion walks about seeking whom he may devour, 1. Pet. 5.8. that is, the devil will lose no time to destroy us, and Therefore let us Redeem all hours of time to save our selves and Others.
This Apostle of ours did so: for writing to Timothie he saith: These things write I vnto thee trusting to come shortly, 1. Tim. 3.14. He was vnwilling to loose any time, which he might husband profitably for Gods glorie and the Churches seruice;
This Apostle of ours did so: for writing to Timothy he Says: These things write I unto thee trusting to come shortly, 1. Tim. 3.14. He was unwilling to lose any time, which he might husband profitably for God's glory and the Churches service;
as to thinke how much is vpon the booke for excessiue sleepe, for immoderate gaming, for our carnall fellowship, for much idle talke, vaine thoughts, and inordinate worldlinesse:
as to think how much is upon the book for excessive sleep, for immoderate gaming, for our carnal fellowship, for much idle talk, vain thoughts, and inordinate worldliness:
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he saith, hee must, and it is sure he did; for hee spent the day in teaching, and the night in prayer. Luke 6.12. & 21.37. Let vs (eightly) consider, that as God hath appointed that good should be done;
he Says, he must, and it is sure he did; for he spent the day in teaching, and the night in prayer. Lycia 6.12. & 21.37. Let us (Eighth) Consider, that as God hath appointed that good should be done;
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Some good things reach not vnto, nor may bee done at all times, as the hearing and reading of the Word, the reading of good bookes, conference, solemne,
some good things reach not unto, nor may be done At all times, as the hearing and reading of the Word, the reading of good books, conference, solemn,
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Oh (therefore) let these seasons and oportunities of times in Gods mercy, bee euer deere vnto vs, let vs deferre no meanes or time, that the Lord shall offer (fitly) to vs for these dueties,
O (Therefore) let these seasons and opportunities of times in God's mercy, be ever deer unto us, let us defer no means or time, that the Lord shall offer (fitly) to us for these duties,
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Let vs consider our mispent time, and by greater diligence in well doing, fetch as much of it (as we can) backe againe by running the way of Gods Commaundements. Psal. 119.32.
Let us Consider our Mis-spent time, and by greater diligence in well doing, fetch as much of it (as we can) back again by running the Way of God's commandments. Psalm 119.32.
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but let vs, to whom God hath giuen a better minde, and another spirit, take heede how we forfeite the oportunitie of repentance, for such vaine matters:
but let us, to whom God hath given a better mind, and Another Spirit, take heed how we forfeit the opportunity of Repentance, for such vain matters:
and as soone as a thought, what neede wee (so much and ordinarily) in vaine sports to seeke remedies against it? The yeeres we haue seene are gone, the few that are behind, will not tarry long after;
and as soon as a Thought, what need we (so much and ordinarily) in vain sports to seek remedies against it? The Years we have seen Are gone, the few that Are behind, will not tarry long After;
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Now what greater losse, can come to a (truely) and welthriuing Christian, then his great losse of the time of the Gospel, which is the time of repentance:
Now what greater loss, can come to a (truly) and welthriuing Christian, then his great loss of the time of the Gospel, which is the time of Repentance:
and should not this force him to follow earnestly, and continually, all the Markets and oportunities of Religion that he can heare of, thereby to make vp his former great losse, at such Christian assemblies?
and should not this force him to follow earnestly, and continually, all the Markets and opportunities of Religion that he can hear of, thereby to make up his former great loss, At such Christian assemblies?
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hauing before, either slept out our good time in an idle life, or sate it out in pleasures, should be (by so much the more) carefull hereafter, to quit the way faster, by giuing all diligence to make our calling and election sure, 2 Pet. 1.10. for it is sufficient for vs that we haue spent the time past of our life after the lust of the Gentiles, walking in wantonnesse, 1 Peter 4.3.
having before, either slept out our good time in an idle life, or sat it out in pleasures, should be (by so much the more) careful hereafter, to quit the Way faster, by giving all diligence to make our calling and election sure, 2 Pet. 1.10. for it is sufficient for us that we have spent the time past of our life After the lust of the Gentiles, walking in wantonness, 1 Peter 4.3.
redeeming with our bodies, goods, and life (if neede were) that which is past, We heard how our Sauiour Christ bestowed all his houres, to the glory of his Father and good of mankinde:
redeeming with our bodies, goods, and life (if need were) that which is past, We herd how our Saviour christ bestowed all his hours, to the glory of his Father and good of mankind:
how did hee forget his owne neede of the water of the Well, to satisfie her necessitie with the waters of the Well of life? Iohn 4.7, 10, 11, 12. &c. how after did he neglect his owne meat, to doe that (which was his meat and drinke) the will of his Father? Iohn 4.34. What occasion did hee omit to doe good? by occasions of the haruest, how did he prouide and speake for his fathers spirituall haruest? Mat. 9.37.38.
how did he forget his own need of the water of the Well, to satisfy her necessity with the waters of the Well of life? John 4.7, 10, 11, 12. etc. how After did he neglect his own meat, to do that (which was his meat and drink) the will of his Father? John 4.34. What occasion did he omit to do good? by occasions of the harvest, how did he provide and speak for his Father's spiritual harvest? Mathew 9.37.38.
for no plaguie aire can so soone infect the body, as the aire of euill company may the soule, This is plaine by the examples of Lot, and Ioseph, and of Dauid among the Philistims. Lot learned to drinke liberally in Sodome, and did so out of Sodome, Gen. 19.33.35. Ioseph in the Court of Pharaoh, courted it with dissembling, and swearing by the life of Pharaoh, Gen 42.15. and Dauid, who suffered much, and learned great obedience by the things which he suffered;
for no plaguy air can so soon infect the body, as the air of evil company may the soul, This is plain by the Examples of Lot, and Ioseph, and of David among the philistines. Lot learned to drink liberally in Sodom, and did so out of Sodom, Gen. 19.33.35. Ioseph in the Court of Pharaoh, courted it with dissembling, and swearing by the life of Pharaoh, Gen 42.15. and David, who suffered much, and learned great Obedience by the things which he suffered;
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being but a while among the vncircumcised Philistims, learned to lye and to dissemble, 1 Sam. 27.10.11. Seeing (therefore) the dayes are so euill, that is, the men in them;
being but a while among the uncircumcised philistines, learned to lie and to dissemble, 1 Sam. 27.10.11. Seeing (Therefore) the days Are so evil, that is, the men in them;
But were the dayes euill when the Apostle wrote? then what should let vs to call them euill now? or were they (then) in the positiue, euill? they are (now) in the suparlatiue, worst:
But were the days evil when the Apostle wrote? then what should let us to call them evil now? or were they (then) in the positive, evil? they Are (now) in the suparlatiue, worst:
but seauen haue returned since, Luk. 11.26. we haue seene the growth of spirituall Esau among vs, Gen. 25.27. the euill men and deceiuers waxe worse and worse, deceiuing and being deceiued, 2 Tim. 3.13. but we grow not as Iacob, from good to better:
but seauen have returned since, Luk. 11.26. we have seen the growth of spiritual Esau among us, Gen. 25.27. the evil men and deceivers wax Worse and Worse, deceiving and being deceived, 2 Tim. 3.13. but we grow not as Iacob, from good to better:
then in any age before vs, Dan. 3.19. that is, is not lust (the furnace) seuen times more lustfull? Pride seauen times more proud? Wantonnesse, seauen times more wanton? Adulterie, seauen times more adulterer? Drunkennesse, seauen times more drunkard? and euery sinne, is it not seauen times more sinfull? and doe we grow as Iacob? or rather doe we not grow as Esau, from euill to worse? Gen. 25.27.
then in any age before us, Dan. 3.19. that is, is not lust (the furnace) seuen times more lustful? Pride seauen times more proud? Wantonness, seauen times more wanton? Adultery, seauen times more adulterer? drunkenness, seauen times more drunkard? and every sin, is it not seauen times more sinful? and do we grow as Iacob? or rather do we not grow as Esau, from evil to Worse? Gen. 25.27.
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In our Sauiours dayes men sold and bought in the Church; in our times, Churches themselues are bought and sold, Iohn 2.24. In the Apostolike and first times of the Gospell, the Heathen onely persecuted Christians:
In our Saviour's days men sold and bought in the Church; in our times, Churches themselves Are bought and sold, John 2.24. In the Apostolic and First times of the Gospel, the Heathen only persecuted Christians:
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in our age of it, Manasseh Ephraim, Ephraim Manasseh, and both against Iudah, Esay 9.21. Iesuites and Priests one against another; and both against the Gospell:
in our age of it, Manasses Ephraim, Ephraim Manasses, and both against Iudah, Isaiah 9.21. Iesuites and Priests one against Another; and both against the Gospel:
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nay (which is a warre more vnnaturall) Iudah against it selfe: and the diuisions of Rubin haue bred great thoughts of heart, Iud. 5.15. I cannot containe, to remember what mischiefes this bitter warre of brethren hath already, and is like further to bring forth:
nay (which is a war more unnatural) Iudah against it self: and the divisions of Rubin have bred great thoughts of heart, Iud. 5.15. I cannot contain, to Remember what mischiefs this bitter war of brothers hath already, and is like further to bring forth:
and learned Christians to molest one another? The Shepheards to be at variance? the poore Sheepe (for whom the Lord Iesus shed his most precious bloud) to be so turned out to Wolues & spoile? the common people to be so distracted? errours and Atheisme so to abound,
and learned Christians to molest one Another? The Shepherds to be At variance? the poor Sheep (for whom the Lord Iesus shed his most precious blood) to be so turned out to Wolves & spoil? the Common people to be so distracted? errors and Atheism so to abound,
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Our contention is hotter and hotter, our enemies increase that trouble vs; they that hate vs laugh, but the Church weeps that should be comforted by vs;
Our contention is hotter and hotter, our enemies increase that trouble us; they that hate us laugh, but the Church weeps that should be comforted by us;
or had done so, the storme that waxeth thicker and thicker had bin scattered, and we should haue seene a faire calme of peace in the Churches of England, at this day:
or had done so, the storm that Waxes thicker and thicker had been scattered, and we should have seen a fair Cam of peace in the Churches of England, At this day:
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what running to the Gospell? now, what running from it? then, what plainenesse in teachers? now, what equiuocation? then, what obedience to heathen Caesar? now, what practising against Christian Caesars? then, what strengthning of the Gospell? now, what vnder-mining it by the builders themselues? It were infinite to speake euen of generall euils, that are infinite;
what running to the Gospel? now, what running from it? then, what plainness in Teachers? now, what equivocation? then, what Obedience to heathen Caesar? now, what practising against Christian Caesars? then, what strengthening of the Gospel? now, what undermining it by the Builders themselves? It were infinite to speak even of general evils, that Are infinite;
and must be vsed by vs, for our auoiding of the infection of that corrupt fellowship and misgouernment that (like venome) sheds it selfe vpon all that come neere it.
and must be used by us, for our avoiding of the infection of that corrupt fellowship and misgovernment that (like venom) sheds it self upon all that come near it.
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we must be like vnto Christ, and resemble good Christians, who doe not fashion themselus like vnto this world, Rom. 12.2. but are in their Masters fashion, and conforme to him.
we must be like unto christ, and resemble good Christians, who do not fashion themselves like unto this world, Rom. 12.2. but Are in their Masters fashion, and conform to him.
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Can it not? and why can it not hurt them? Is it because they are (already) so bad, that no company can make them worse? or haue they forgotten, what company was able to doe against Peter himselfe (a farre holier man then themselues) in Caiaphas hall? Mat. 26.70, 72, 74. Likewise,
Can it not? and why can it not hurt them? Is it Because they Are (already) so bad, that no company can make them Worse? or have they forgotten, what company was able to do against Peter himself (a Far Holier man then themselves) in Caiaphas hall? Mathew 26.70, 72, 74. Likewise,
how it preuailed against righteous Lot, vertuous Ioseph, and Dauid, Gods owne King? If these were intangled, shall they goe free? if these carried with them a smatch of the company, that yet they liked not;
how it prevailed against righteous Lot, virtuous Ioseph, and David, God's own King? If these were entangled, shall they go free? if these carried with them a smatch of the company, that yet they liked not;
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the vnstable prosperity of the wicked, vers. 35, 36. and the certaine and constant felicitie of the righteous, vers. 37. Albeit that the wicked man be neuer so strong,
the unstable Prosperity of the wicked, vers. 35, 36. and the certain and constant felicity of the righteous, vers. 37. Albeit that the wicked man be never so strong,
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and such as can neuer be too much vrged, or enough considered, specially since it is a thing incident to the best, to looke but on the outside of things,
and such as can never be too much urged, or enough considered, specially since it is a thing incident to the best, to look but on the outside of things,
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for, not to say any thing of meere flesh and bloud, who say in their hearts there is no God, Psal. 14.1. or at the best no Prouidence of God, Quòd malis benè est, & bonis malè:
for, not to say any thing of mere Flesh and blood, who say in their hearts there is no God, Psalm 14.1. or At the best no Providence of God, Quòd malis benè est, & bonis malè:
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seeing it goeth well with those that are euill, and ill with those that are good, it is a temptation greater then the very children of God can ouercome or resist,
seeing it Goes well with those that Are evil, and ill with those that Are good, it is a temptation greater then the very children of God can overcome or resist,
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and of fearing him, and swearing by his name, as we finde it of record, in Deuteronomie chapter 6 & 8. but our chiefe respect and speciall eye is to the promises there spoken of;
and of fearing him, and swearing by his name, as we find it of record, in Deuteronomy chapter 6 & 8. but our chief respect and special eye is to the promises there spoken of;
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Vineyards and Oliue-trees which wee planted not, Deut. 6.2, 3, 10, 11. We can be content to seeke the Kingdome of God and his righteousnesse, Mat. 6.33.
Vineyards and Olive-trees which we planted not, Deuteronomy 6.2, 3, 10, 11. We can be content to seek the Kingdom of God and his righteousness, Mathew 6.33.
but not in the first place, and with our first care, and our zeale will soone waxe cold if all other things be not added to vs. In a word, we can be content to thinke that godlinesse is great riches; but if the promises which it hath of this life, be not presently performed to it, we thinke wee haue clensed our hearts in vaine,
but not in the First place, and with our First care, and our zeal will soon wax cold if all other things be not added to us In a word, we can be content to think that godliness is great riches; but if the promises which it hath of this life, be not presently performed to it, we think we have cleansed our hearts in vain,
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yet who is hee that is not moued beyond his patience, and afflicted euen aboue the measure of his affliction, to see the wicked, not onely free from troubles, in the day of his trouble,
yet who is he that is not moved beyond his patience, and afflicted even above the measure of his affliction, to see the wicked, not only free from Troubles, in the day of his trouble,
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and not onely armed with power against him, but insulting with pride ouer him? Nay, what greater indignitie and heauier crosse can there come to the godly,
and not only armed with power against him, but insulting with pride over him? Nay, what greater indignity and Heavier cross can there come to the godly,
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then to haue the foot of pride to come against him, and the hand of wickednes to be vpon him? Ps. 36.11. Who more exercised then Dauid, and therefore more like to endure troubles then he? yet in this case, his feet were almost gone, his steps had well neere slipt, Psal. 73.2.
then to have the foot of pride to come against him, and the hand of wickedness to be upon him? Ps. 36.11. Who more exercised then David, and Therefore more like to endure Troubles then he? yet in this case, his feet were almost gone, his steps had well near slipped, Psalm 73.2.
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Who more patient then Iob, that mirrour or rather miracle of patience? yet in this very case, hee was so farre from silence (one of the truest signes of patience) that hee questioneth why the wicked should liue, waxe old,
Who more patient then Job, that mirror or rather miracle of patience? yet in this very case, he was so Far from silence (one of the Truest Signs of patience) that he questioneth why the wicked should live, wax old,
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and reasoneth with God himselfe about the matter, asking why the way of the wicked should prosper, and they be in wealth that rebelliously transgresse? Ier. 12.1.
and reasoneth with God himself about the matter, asking why the Way of the wicked should prosper, and they be in wealth that rebelliously transgress? Jeremiah 12.1.
So great an eye-sore is the greatnesse of the wicked to the consciences of the godly ▪ which infirmitie in them (to call it as it is) as it groweth from no other cause,
So great an eyesore is the greatness of the wicked to the Consciences of the godly ▪ which infirmity in them (to call it as it is) as it grows from no other cause,
And therefore against all such discomforts and vnsetlings, caused by a wrie consideration of Gods straight and iust wayes in all that hee doth (who can doe nothing but that which is equall and good) let vs take Dauids experience,
And Therefore against all such discomforts and unsettlings, caused by a wry consideration of God's straight and just ways in all that he does (who can do nothing but that which is equal and good) let us take David experience,
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for, therefore hath Dauid the King set downe thus much for our learning, drawne (as it were) out of the bosome of his owne experience, that we should not be offended too much at the prosperitie of the vngodly, as hee himselfe once was:
for, Therefore hath David the King Set down thus much for our learning, drawn (as it were) out of the bosom of his own experience, that we should not be offended too much At the Prosperity of the ungodly, as he himself once was:
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And this kinde of arguing from the experience of Gods Saints, in the Scriptures, must needes be of force (if any) to settle & quiet vs in the strongest assaults of the wickeds prosperitie, which is so short and miserable at last:
And this kind of arguing from the experience of God's Saints, in the Scriptures, must needs be of force (if any) to settle & quiet us in the Strongest assaults of the wickeds Prosperity, which is so short and miserable At last:
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for, though the wisedome of the world make experience but the Master of fooles, and reason the wisest teacher: yet in the right search of Gods iudgments, it is of force to set Reason it selfe to Schcole,
for, though the Wisdom of the world make experience but the Master of Fools, and reason the Wisest teacher: yet in the right search of God's Judgments, it is of force to Set Reason it self to Schcole,
so the experience of Dauid in this place, and of others in other Scriptures, is set downe and registred for a direction and rule to our iudgements vpon like occasions as this was:
so the experience of David in this place, and of Others in other Scriptures, is Set down and registered for a direction and Rule to our Judgments upon like occasions as this was:
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that, nescire quid, antequam natus sis, gestum fuerit, quid est aliud quam semper esse puerum? not to know what was done before thou wast borne, what is it,
that, Not know quid, antequam Born sis, gestum fuerit, quid est Aliud quam semper esse puerum? not to know what was done before thou wast born, what is it,
but still to be a childe? How can they, who are not acquainted with the experiences of Gods children, in the Bibles storie (matters that were done long before their cradle) but be very babes in knowledge?
but still to be a child? How can they, who Are not acquainted with the experiences of God's children, in the Bibles story (matters that were done long before their cradle) but be very babes in knowledge?
and (therefore) to enrich our obseruation, it is necessary that we should be acquainted with Gods marueilous workes, done before our time, and written for our learning.
and (Therefore) to enrich our observation, it is necessary that we should be acquainted with God's marvelous works, done before our time, and written for our learning.
It pleaseth God (sometimes) to set some vpon Stages, in whose persons he (liuely) acteth his iudgements for the instruction of an age (our memory and age hath seene some,
It Pleases God (sometime) to Set Some upon Stages, in whose Persons he (lively) Acts his Judgments for the instruction of an age (our memory and age hath seen Some,
Hee himselfe saw the power and weakenesse both of Saul and Absolom; Hee saw them greene as a Bay-tree, and liued to see them as the greene grasse, that being cut downe withereth.
He himself saw the power and weakness both of Saul and Absalom; He saw them green as a Bay tree, and lived to see them as the green grass, that being Cut down withereth.
And (therefore) though their prosperitie were as great as that of that famous Polycrates among the Grecians, of whom it is written, that all things went so well with him, that when, in despight of that which they called Fortune, he cast a Ring of no small account into the Sea, it was brought againe vnto him in the belly of a fish, which was presented to him by a poore fisher-man:
And (Therefore) though their Prosperity were as great as that of that famous Polycrates among the Greeks, of whom it is written, that all things went so well with him, that when, in despite of that which they called Fortune, he cast a Ring of no small account into the Sea, it was brought again unto him in the belly of a Fish, which was presented to him by a poor fisherman:
yet the curse of God is in the meane while digging at their root; and their house, with all that they hold precious, shall suddenly fall vpon themselues:
yet the curse of God is in the mean while digging At their root; and their house, with all that they hold precious, shall suddenly fallen upon themselves:
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though they ioyned land to land, as if they would liue alone, and builded houses as if they would liue euer, making no conscience, by the commodious lying of Naboths Vineyard to their owne faire demaines, to take it from him, 1 King. 21.1. yet came downe suddenly, and their nests with them in one day:
though they joined land to land, as if they would live alone, and built houses as if they would live ever, making no conscience, by the commodious lying of Naboth's Vineyard to their own fair Domains, to take it from him, 1 King. 21.1. yet Come down suddenly, and their nests with them in one day:
when in Gods doome they had their MENE written vpon the wall, and their TEKEL told them in their eare, Daniel 5.5, 25. And how suddenly came they downe,
when in God's doom they had their MENE written upon the wall, and their TEKEL told them in their ear, daniel 5.5, 25. And how suddenly Come they down,
How can such looke for any other end, then some sudden cutting off? though they be as strong as the strong Oakes of Bashan, and as tall and spreading as the Cedars of Libanus; how can it be but the Lord must needes destroy their fruit from aboue,
How can such look for any other end, then Some sudden cutting off? though they be as strong as the strong Oaks of Bashan, and as tall and spreading as the Cedars of Lebanon; how can it be but the Lord must needs destroy their fruit from above,
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Among these, there are some ambitious Church-men, who continually and altogether studie a rising by Ecclesiasticall dignities, either shamefully begged, or Simoniacally bought:
Among these, there Are Some ambitious Churchmen, who continually and altogether study a rising by Ecclesiastical dignities, either shamefully begged, or Simoniacally bought:
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while that sweet morsell of greatnesse is in their mouthes, the wrath of the Lord is kindled against them, Psal. 78.30, 31. as it is against all, who by such staires of pride, will needes climbe to promotion.
while that sweet morsel of greatness is in their mouths, the wrath of the Lord is kindled against them, Psalm 78.30, 31. as it is against all, who by such stairs of pride, will needs climb to promotion.
Into the heart of this consideration if wee would (indeede) enter, and (impartially) compare the vanitie of these things with the which they so swell, with the sudden and vnlooked for losse and departure of them,
Into the heart of this consideration if we would (indeed) enter, and (impartially) compare the vanity of these things with the which they so swell, with the sudden and unlooked for loss and departure of them,
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because they haue couered their face with fatnesse, and haue collops in their flankes, Iob 15.26, 27. That which we read in the Booke of Wisedome, that the mightie shall be mightily tormented, Wisd. 6.6. can giue them but poore and small comfort;
Because they have covered their face with fatness, and have collops in their flanks, Job 15.26, 27. That which we read in the Book of Wisdom, that the mighty shall be mightily tormented, Wisdom 6.6. can give them but poor and small Comfort;
For, howsoeuer that little time, which was lent vnto him to slorish and spread in, seemed so long in the iudgement of worldly men, that they counted it answerable to the greenenesse of the Bay;
For, howsoever that little time, which was lent unto him to slorish and spread in, seemed so long in the judgement of worldly men, that they counted it answerable to the greenness of the Bay;
as to the sat of Lambes, which is (cleane) consumed, and (suddenly) as smoake, Psal. 37.20. to waxe before the fire, Psal. 68.2. to a dreame when one awaketh, Psal. 73.20. and in Esa. 41.11. to nothing. The reioycing of the wicked (saith Iob) is short, and the ioy of hypocrites is but for a moment.
as to the sat of Lambs, which is (clean) consumed, and (suddenly) as smoke, Psalm 37.20. to wax before the fire, Psalm 68.2. to a dream when one awakes, Psalm 73.20. and in Isaiah 41.11. to nothing. The rejoicing of the wicked (Says Job) is short, and the joy of Hypocrites is but for a moment.
though his excellency mount vp to Heauen, and his head reach the Clouds, yet shall hee perish like his dung, verse 7. which is lest for euer, as a loathsome thing;
though his excellency mount up to Heaven, and his head reach the Clouds, yet shall he perish like his dung, verse 7. which is lest for ever, as a loathsome thing;
yea, he shall so bee forgotten, that they, who haue seene him, shall say, where is he? verse 8. that is, what is become of him now? whither is the state he held, the cappes and knees he had, gone? his honours in Court, as dust before the winde, how are they scattered? Psal. 1.4. and the stubble or chaffe of his possessions, how and whither is it carried, and how hath the storm of God taken it? Iob 21.18.
yea, he shall so be forgotten, that they, who have seen him, shall say, where is he? verse 8. that is, what is become of him now? whither is the state he held, the caps and knees he had, gone? his honours in Court, as dust before the wind, how Are they scattered? Psalm 1.4. and the stubble or chaff of his possessions, how and whither is it carried, and how hath the storm of God taken it? Job 21.18.
How are the things of Esau sought out, how are his hidden things (or as some reade) treasures searched? Obad. 6. Their name shall be put out, saith one, Psal. 9.5. It shall be written in the dust, saith another, Ier. 17.13. My text saith, they passe away and cannot be found:
How Are the things of Esau sought out, how Are his hidden things (or as Some read) treasures searched? Obadiah 6. Their name shall be put out, Says one, Psalm 9.5. It shall be written in the dust, Says Another, Jeremiah 17.13. My text Says, they pass away and cannot be found:
or there are but certaine rootes of houses, where goodly houses stood: What was the memoriall of Amaleck? Exod. 17.14. What but a fearefull ouerthrow and thing forgotten? such a reward from God shall the memoriall of the wicked haue, where the remembrance of Iosiah (a vertuous Ruler) shall bee sweete as hony in all mouthes, and as musicke at a banket of wine; Eccles. 49.1. The name of the wicked shall rot, Prou. 10.7.
or there Are but certain roots of houses, where goodly houses stood: What was the memorial of Amalek? Exod 17.14. What but a fearful overthrow and thing forgotten? such a reward from God shall the memorial of the wicked have, where the remembrance of Josiah (a virtuous Ruler) shall be sweet as honey in all mouths, and as music At a banquet of wine; Eccles. 49.1. The name of the wicked shall rot, Prou. 10.7.
And where the Lord said to Moses, I know thee by name, Exod. 3•. 12. Dauid saith of the wicked, I will make no mention of their name with my lips, Psal. 16.4.
And where the Lord said to Moses, I know thee by name, Exod 3•. 12. David Says of the wicked, I will make no mention of their name with my lips, Psalm 16.4.
and what maruell, seeing they are in no credit with God, the onely thing that purchaseth true credit with men? for God will dishonour them that would not honour him;
and what marvel, seeing they Are in no credit with God, the only thing that purchases true credit with men? for God will dishonour them that would not honour him;
for so shall his beautie consume, when he shall goe from his house to graue, Psal. 49.14. Let great men consider this, and ye that call your Lands after your owne name, forget it not.
for so shall his beauty consume, when he shall go from his house to graven, Psalm 49.14. Let great men Consider this, and you that call your Lands After your own name, forget it not.
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but what wrong hath a godlesse Atheist, a couetous varlet, and impious sinner to be buried in the dust of his own shame? And what lye is it, not to speak well of him or her that neuer did well? wee haue an ill prouerbe among vs, spoken in iest, but practised in earnest;
but what wrong hath a godless Atheist, a covetous varlet, and impious sinner to be buried in the dust of his own shame? And what lie is it, not to speak well of him or her that never did well? we have an ill proverb among us, spoken in jest, but practised in earnest;
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And (therefore) as we read of Dionysius, that because he neuer sailed more prosperously then when he had robbed the Church of Diana, he concluded, that the way to haue the fauor of the gods, was to rob their Churches: so by a false interpretation of Gods secret waies, some perswade themselues, that because the wicked here florish for a while, wickednesse is the way to florish with them;
And (Therefore) as we read of Dionysius, that Because he never sailed more prosperously then when he had robbed the Church of Diana, he concluded, that the Way to have the favour of the God's, was to rob their Churches: so by a false Interpretation of God's secret ways, Some persuade themselves, that Because the wicked Here flourish for a while, wickedness is the Way to flourish with them;
And for those who were much applauded in their times for wise, and valiant, and ouer-topping men (being (otherwayes) vicious and sinfull) what did after times,
And for those who were much applauded in their times for wise, and valiant, and overtopping men (being (otherways) vicious and sinful) what did After times,
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Hester 3.1, 2. But because it was set in euill Workes, how short a time had it? And who doeth not (now) honour godly Mordecai, who was once so poore and base, not regarding,
Esther 3.1, 2. But Because it was Set in evil Works, how short a time had it? And who doth not (now) honour godly Mordecai, who was once so poor and base, not regarding,
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but (greatly) contemning that other proud Courtier, whose name so shon, for a while, couered with the robes of the Kings fauour? Who had such an opinion for goodnesse and holinesse,
but (greatly) contemning that other proud Courtier, whose name so shon, for a while, covered with the robes of the Kings favour? Who had such an opinion for Goodness and holiness,
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as the Pharises once had? And now, who can patiently endure the name of Pharise, that knowes what a Pharise was? And did not wicked Herod, who (aliue) was reputed a God;
as the Pharisees once had? And now, who can patiently endure the name of Pharisee, that knows what a Pharisee was? And did not wicked Herod, who (alive) was reputed a God;
when he sent so many Innocents (so cruelly) by fire, to martyrdome? and (yet) what are their execrable names now, to the blessed names of those whose life they thought to be madnesse,
when he sent so many Innocents (so cruelly) by fire, to martyrdom? and (yet) what Are their execrable names now, to the blessed names of those whose life they Thought to be madness,
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and their end without honour, Wisd. 5.4. and who (now) had not rather be a Hooper, a Cranmer, a Latimer, Bradford, and Ridley, then the greatest of these? also, Naboths name, is it not now farre better then Ahabs that was sold to sinne, and Iezebels that was giuen to Dogges? and they that stoned him, doe (I doubt not) now wish that they had bin stoned for him.
and their end without honour, Wisdom 5.4. and who (now) had not rather be a Hooper, a Cranmer, a Latimer, Bradford, and Ridley, then the greatest of these? also, Naboth's name, is it not now Far better then Ahabs that was sold to sin, and Jezebels that was given to Dogs? and they that stoned him, doe (I doubt not) now wish that they had been stoned for him.
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their houses, their Empires, their names and all, leauing their posteritie, the heires of their dishonour? haue they not all in their names of discredit, made their iust account for all the pleasures and vniust peace of their life past? and what is left vnto them of all their former glory and vnruly greatnesse,
their houses, their Empires, their names and all, leaving their posterity, the Heirs of their dishonour? have they not all in their names of discredit, made their just account for all the pleasures and unjust peace of their life past? and what is left unto them of all their former glory and unruly greatness,
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reproach and insamie throughout all ages? But let vs passe to that other part of this Scripture, the most certaine and constant happinesse of the righteous, leauing the wicked in their shame, and eternall blacke night.
reproach and insamie throughout all ages? But let us pass to that other part of this Scripture, the most certain and constant happiness of the righteous, leaving the wicked in their shame, and Eternal black night.
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for they are vpright and iust men, and their end is peace. By the vpright and iust man, wee may vnderstand the man that is godly, both in habit of minde and behauiour;
for they Are upright and just men, and their end is peace. By the upright and just man, we may understand the man that is godly, both in habit of mind and behaviour;
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Where the Prophets meaning is, that the godly must first meete with troubles, and then haue peace: (first) sowe in teares, and then reape in ioy, Psal. 126.5. and (first) be racked, and then deliuered, Heb. 11.35. so much he giues vs to learne in this verse:
Where the prophets meaning is, that the godly must First meet with Troubles, and then have peace: (First) sow in tears, and then reap in joy, Psalm 126.5. and (First) be racked, and then Delivered, Hebrew 11.35. so much he gives us to Learn in this verse:
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for through many afflictions, as through the straight gate, we must passe thither, Acts 14.22. and great reason, we should climbe with some difficultie this mountaine of blisse, Psal. 15.1.
for through many afflictions, as through the straight gate, we must pass thither, Acts 14.22. and great reason, we should climb with Some difficulty this mountain of bliss, Psalm 15.1.
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But doe wee swimme in delights, that should swim through a Sea of burning glasse? Exod. 15.2. Is our beginning peace? are our mid-dayes all in peace? that is, haue we perpetuall peace and quietnesse in our bodies and soules, goods and good name:
But doe we swim in delights, that should swim through a Sea of burning glass? Exod 15.2. Is our beginning peace? Are our mid-days all in peace? that is, have we perpetual peace and quietness in our bodies and Souls, goods and good name:
when peace in all these is promised at our end, not before and after our warfare accomplished, not while we are in the field? then wee goe not as we are directed by our markes, to saluation.
when peace in all these is promised At our end, not before and After our warfare accomplished, not while we Are in the field? then we go not as we Are directed by our marks, to salvation.
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It is a narrow way of little ease, and wee are in a broad way of pleasures, Mat. 7.13.14. it is vp-hill thither, and wee goe downe-hill, that is, not toward it, but from it:
It is a narrow Way of little ease, and we Are in a broad Way of pleasures, Mathew 7.13.14. it is uphill thither, and we go downhill, that is, not towards it, but from it:
and put not vp the sword of the spirituall battaile till corruption be done away, which will neuer be whiles we be here, Rom. 8.7. Gal. 5.17. wee know by this our way to happinesse so painfull and troublesome, that we are not far from the kingdome of God.
and put not up the sword of the spiritual battle till corruption be done away, which will never be while we be Here, Rom. 8.7. Gal. 5.17. we know by this our Way to happiness so painful and troublesome, that we Are not Far from the Kingdom of God.
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And here let all that are oppressed of those fat kine of Bashan, that feede in the Mountaines of Samaria: Am. 4.1. all that are thrust at by the fat and strong sheepe of these Worldly pastures. Ezech. 34.21. All that are troden downe by the mighty and proud, that so spreade among vs, neuer faint in their troubles;
And Here let all that Are oppressed of those fat kine of Bashan, that feed in the Mountains of Samaria: Am. 4.1. all that Are thrust At by the fat and strong sheep of these Worldly pastures. Ezekiel 34.21. All that Are trodden down by the mighty and proud, that so spread among us, never faint in their Troubles;
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And if we neede not to feare mortall man, liuing in the true feare of the immortall God, what cause is there that wee should bee shaken with their wrongs,
And if we need not to Fear Mortal man, living in the true Fear of the immortal God, what cause is there that we should be shaken with their wrongs,
and bounded by a higher power? Some, in a little thunder from the Court, turne as drinke in a vessell, not keeping their righteousnesse, longer then they can quietly hold it with the good liking of greatnesse:
and bounded by a higher power? some, in a little thunder from the Court, turn as drink in a vessel, not keeping their righteousness, longer then they can quietly hold it with the good liking of greatness:
But hee that lookes for peace from him that can giue it, and vp to him from whom onely commeth his helpe, will not be amazed for any thing that man can doe.
But he that looks for peace from him that can give it, and up to him from whom only comes his help, will not be amazed for any thing that man can do.
therefore Ioseph, when hee was tempted to wickednesse, would (in no case) yeeld; Gen. 39.10. God was his delight, and hee could not take pleasure in that which God abhorreth;
Therefore Ioseph, when he was tempted to wickedness, would (in no case) yield; Gen. 39.10. God was his delight, and he could not take pleasure in that which God abhorreth;
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Thus they resolued, and no threatnings of Tyrants, nor iniuries of men could alter them. The reason was, they tooke his word for their peace, who promiseth to deliuer his;
Thus they resolved, and no threatenings of Tyrants, nor injuries of men could altar them. The reason was, they took his word for their peace, who promises to deliver his;
for speaking of such, Psal. 34.9. hee saith that nothing shall be wanting to them, that is, nothing that for them shall appeare to be (absolutely and necessarily) good.
for speaking of such, Psalm 34.9. he Says that nothing shall be wanting to them, that is, nothing that for them shall appear to be (absolutely and necessarily) good.
Daniel among the hungry Lyons, came out safely: Dan. 6.23. and Daniels three fellowes in a very hote furnace walked securely, and without hurt. Dan. 3.25.
daniel among the hungry Lyons, Come out safely: Dan. 6.23. and Daniel's three Fellows in a very hight furnace walked securely, and without hurt. Dan. 3.25.
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as surely, as there is a God that iudgeth in the earth. Psal. 58.11. Here is a plaister of much vertue, and of as much good vse, for the sores of those broken consciences, which Sathan hath wounded for well-doing.
as surely, as there is a God that Judgeth in the earth. Psalm 58.11. Here is a plaster of much virtue, and of as much good use, for the sores of those broken Consciences, which Sathan hath wounded for welldoing.
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their complaints of the want of faith, are the best kinde of faith; and lest they should decay in zeale, afflictions are the bellowes to blow the fire.
their complaints of the want of faith, Are the best kind of faith; and lest they should decay in zeal, afflictions Are the bellows to blow the fire.
For what are these, other then certaine bitter remedies to correctour corruptions, or exercises of Gods graces in vs, to trie how much we wil suffer for his sake? And who can denie the name and worke of peace, to these temptations that are sent not to consume vs like drosse,
For what Are these, other then certain bitter remedies to corrector corruptions, or exercises of God's graces in us, to try how much we will suffer for his sake? And who can deny the name and work of peace, to these temptations that Are sent not to consume us like dross,
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but to refine vs like gold? Or, is this end of them, any other then peace? But (specially) this concerneth the troubles that are inflicted vpon the righteous, by the Worlds spite,
but to refine us like gold? Or, is this end of them, any other then peace? But (specially) this concerns the Troubles that Are inflicted upon the righteous, by the World's spite,
And it assureth them, whatsoeuer their troubles are, and of what malice or greatnesse so euer they be that trouble them, their deliuerance (which is their peace) shall come.
And it assureth them, whatsoever their Troubles Are, and of what malice or greatness so ever they be that trouble them, their deliverance (which is their peace) shall come.
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and at Listri, saith, but from them al the Lord deliuered me. 2 Tim. 3.11. The Church stories afford vs a large reading in this argument, and the booke of God is plentifull in this matter;
and At Listri, Says, but from them all the Lord Delivered me. 2 Tim. 3.11. The Church stories afford us a large reading in this argument, and the book of God is plentiful in this matter;
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In the good way of a Christian life, we are sure to be kept: but it is the Diuell that tels vs, wee shall be so in any way. Math. 4.6. The vpright and iust men shall haue peace, shall it therefore be well to the wicked? Wee haue heard God, by Salomon, to say no:
In the good Way of a Christian life, we Are sure to be kept: but it is the devil that tells us, we shall be so in any Way. Math. 4.6. The upright and just men shall have peace, shall it Therefore be well to the wicked? we have herd God, by Solomon, to say no:
and their wicked deedes are? 2 King. 9.22. Doe men gather grapes of thornes? Math. 7.16. That is, will the grape of peace, grow vpon the thorne of wickednesse.
and their wicked Deeds Are? 2 King. 9.22. Doe men gather grapes of thorns? Math. 7.16. That is, will the grape of peace, grow upon the thorn of wickedness.
but the wrath of the Lord, and his ielousie shall smoake against him, and euery curse that is written in the booke of the law shall light him, till it haue put out his name from vnder heauen. Deu. 29.19.20.
but the wrath of the Lord, and his jealousy shall smoke against him, and every curse that is written in the book of the law shall Light him, till it have put out his name from under heaven. Deu. 29.19.20.
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Therefore it is but the poison of flattery (a poison which striketh to the heart) that perswadeth the sinner that he may liue in sin, and die in peace.
Therefore it is but the poison of flattery (a poison which striketh to the heart) that Persuadeth the sinner that he may live in since, and die in peace.
And how can wee thinke, that hauing had (all our life time) warre with God in our sinnes, we should easily bee reconciled to him on our death bead? Yet fooles and vnwise so thinke;
And how can we think, that having had (all our life time) war with God in our Sins, we should Easily be reconciled to him on our death bead? Yet Fools and unwise so think;
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or, what is their hope when they lie a dying? Surely, their hope is as the dead hope of a Malefactor in prison, who puts of the getting of his pardon, till the Iudge be come to condemne him.
or, what is their hope when they lie a dying? Surely, their hope is as the dead hope of a Malefactor in prison, who puts of the getting of his pardon, till the Judge be come to condemn him.
If we cannot bee so wise as Christians should, yet it is shame, to be more foolish thē the heathen were And what reason (then) to iudge of men by their present states,
If we cannot be so wise as Christians should, yet it is shame, to be more foolish them the heathen were And what reason (then) to judge of men by their present states,
or vnhappines that must giue vs our iust standard, or measure in these matters? And therefore it is said to good purpose, by the Prophet further in this verse.
or unhappiness that must give us our just standard, or measure in these matters? And Therefore it is said to good purpose, by the Prophet further in this verse.
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Great need I say, lest wee binde a false note (not onely) to mans courses which we vnderstand not, (but euen) to Gods most wise counsels, which no man can know,
Great need I say, lest we bind a false note (not only) to men courses which we understand not, (but even) to God's most wise Counsels, which no man can know,
In like manner, let vs goe deliberately, and wisely forward in our iudgements, and they will not dazell at the prosperitie of the wicked that are suddenly set vp;
In like manner, let us go deliberately, and wisely forward in our Judgments, and they will not dazzle At the Prosperity of the wicked that Are suddenly Set up;
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And this true iudgement in things and of persons, if it were rightly considered, and if wee would wisely iudge of them by their ends, and not as they seeme;
And this true judgement in things and of Persons, if it were rightly considered, and if we would wisely judge of them by their ends, and not as they seem;
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the other when he lay in so foule sheetes hauing defiled his bed with adultery, and the murther of his dearest seruant Ʋriah 2 Sam. 11.4 5.15.17. or if he should weigh Ieremie at the rate of that which he spake in his distemper:
the other when he lay in so foul sheets having defiled his Bed with adultery, and the murder of his dearest servant Ʋriah 2 Sam. 11.4 5.15.17. or if he should weigh Ieremie At the rate of that which he spoke in his distemper:
and the sonne himselfe? who would thinke that Moses and Aaron, two old men (the one fourescore, the other aboue) Exod. 7.7. could, going to Pharaoh with a little rod in their hand, bring the children of Israel out of Egypt in despight of Pharaoh, the King thereof? Exod. 6.26. yet they refused not the seruice at Gods commandement, being old men, and furnished with simple meanes:
and the son himself? who would think that Moses and Aaron, two old men (the one fourescore, the other above) Exod 7.7. could, going to Pharaoh with a little rod in their hand, bring the children of Israel out of Egypt in despite of Pharaoh, the King thereof? Exod 6.26. yet they refused not the service At God's Commandment, being old men, and furnished with simple means:
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where if they had rested on no more then that which they saw or was present, they would neuer haue beleeued they could haue forced a great King in his owne Kingdome to let his prisoners goe;
where if they had rested on no more then that which they saw or was present, they would never have believed they could have forced a great King in his own Kingdom to let his Prisoners go;
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but they saw him, and in him (that was inuisible) great saluation, and greater power then either Pharaoh, or all the Pharaohs of the earth could resist;
but they saw him, and in him (that was invisible) great salvation, and greater power then either Pharaoh, or all the Pharaohs of the earth could resist;
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Whose hart would not faile him (if he should trust his eyes) to see the successe of a battaile to hang vpon a youth, fighting (hand to hand) with a great armed Gyant, and man of war;
Whose heart would not fail him (if he should trust his eyes) to see the success of a battle to hang upon a youth, fighting (hand to hand) with a great armed Giant, and man of war;
& not with speare or shield, but with a sling in his hand, and fiue smooth stones? 1 Sam. 17.33.40. Saul doubted how it could be, but Dauid doubted not, ver. 33. Saul could beleeue no more then he saw;
& not with spear or shield, but with a sling in his hand, and fiue smooth stones? 1 Sam. 17.33.40. Saul doubted how it could be, but David doubted not, ver. 33. Saul could believe no more then he saw;
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16, 20, 22. And now, who measuring these things with the eye, can thinke that so few should be able to driue so many with so weake pursuers? But Gideon looked to the end,
16, 20, 22. And now, who measuring these things with the eye, can think that so few should be able to driven so many with so weak pursuers? But gideon looked to the end,
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but with what warlike engine, with what rain of iron must he doe it? with blowing seuen Trumpets of rams hornes (seuen times) with a shout, and with no other power, Iosh 6.13, 15, 16. God spake it, Ioshua beleeued it;
but with what warlike engine, with what rain of iron must he do it? with blowing seuen Trumpets of rams horns (seuen times) with a shout, and with no other power, Joshua 6.13, 15, 16. God spoke it, Ioshua believed it;
and the wals of the Citie, at the appointed time, fell downe, ver. 20. To heape vp more examples would be too long and needelesse in so plaine a matter.
and the walls of the city, At the appointed time, fell down, ver. 20. To heap up more Examples would be too long and needless in so plain a matter.
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which would be considered of those, who if the Lord suspend his answer and helping of them after some time that they haue praied for a hearing, doe through an impatient spirit, forsake all, both attendance, and hopes.
which would be considered of those, who if the Lord suspend his answer and helping of them After Some time that they have prayed for a hearing, do through an impatient Spirit, forsake all, both attendance, and hope's.
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but to be vehement a while, and not importunate long for the good things that we aske according to the good minde of God in his word, is (besides the losse of our labour) a deserued falling from the fruit of our requests, which (by the meanes of such faintings) must needes faile vs. To remedie all this, we must wait (continually) by the word for our enlargement in troubles when they tarry long.
but to be vehement a while, and not importunate long for the good things that we ask according to the good mind of God in his word, is (beside the loss of our labour) a deserved falling from the fruit of our requests, which (by the means of such faintings) must needs fail us To remedy all this, we must wait (continually) by the word for our enlargement in Troubles when they tarry long.
Dauid, because hee (once) measured them with the wrong measure of that that was present, confesseth that hee was foolish and ignorant this way, Psal. 73.22.
David, Because he (once) measured them with the wrong measure of that that was present, Confesses that he was foolish and ignorant this Way, Psalm 73.22.
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And how many besides him (otherwaies no ill men) hath this false interpretation of happinesse, in her short and quicke blaze (such as she maketh in wicked men) put into intollerable fits of choller against God? How much haue they bin offended,
And how many beside him (otherways not ill men) hath this false Interpretation of happiness, in her short and quick blaze (such as she makes in wicked men) put into intolerable fits of choler against God? How much have they been offended,
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and how ill haue they taken it that the wicked should fare so well, and the godly no better? It appeareth by the first verse of this Psalme, that in Dauids time, many were ouercome of this temptation, who in other things could stand sure:
and how ill have they taken it that the wicked should fare so well, and the godly no better? It appears by the First verse of this Psalm, that in David time, many were overcome of this temptation, who in other things could stand sure:
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But this I touched sufficiently in the beginning, because it is the maine scope of this whole Psalme, and therefore I leaue it (and all that hath bin spoken besides) to God,
But this I touched sufficiently in the beginning, Because it is the main scope of this Whole Psalm, and Therefore I leave it (and all that hath been spoken beside) to God,
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and to the worke of his grace, who is able to build you further, and to giue you an inheritance among all them that are sanctified, Acts 20.32. The God of peace, that brought againe from the dead our Lord Iesus the great shepheard of the sheepe through the bloud of the euerlasting couenant, make you perfect in all good workes to doe his will;
and to the work of his grace, who is able to built you further, and to give you an inheritance among all them that Are sanctified, Acts 20.32. The God of peace, that brought again from the dead our Lord Iesus the great shepherd of the sheep through the blood of the everlasting Covenant, make you perfect in all good works to do his will;
