Moderation iustified, and the Lords being at hand emproved, in a sermon at VVestminster before the Honorable House of Commons assembled in Parliament: preached at the late solemne fast, December 25. 1644. By Thomas Thorowgood B. of D. Rector of Grimston in the county of Norfolke: one of the Assembly of Divines. Published by order from that House.
A Sermon preached before the Honourable House of COMMONS, at the Monethly Fast, December 25. 1644. Phil. 4. vers. 5. NONLATINALPHABET. Let your moderation be known unto all men, the Lord is at hand.
A Sermon preached before the Honourable House of COMMONS, At the Monthly Fast, December 25. 1644. Philip 4. vers. 5.. Let your moderation be known unto all men, the Lord is At hand.
and present resolution, but inclusivè, there is no Christian grace, I know, but you would be acquainted with it, and grow up into Christ in all things,
and present resolution, but inclusivè, there is no Christian grace, I know, but you would be acquainted with it, and grow up into christ in all things,
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but as it is a Christian grace, and not inconsistent with holy zeal, they were both in our Master Christ, 2 Cor. 10. 1. we read it, gentlenesse of Christ, and my Philippians had to doe with dogs, evill workers, dangerous men of the concision, Chap. 3. vers. 2. yea, vers. 18, 19. With wicked walkers, of whom he could not speake without weeping, enemies of the crosse of Christ, belly gods, muck-wormes, minding earthly things, lively characters of a great part of your opposites:
but as it is a Christian grace, and not inconsistent with holy zeal, they were both in our Master christ, 2 Cor. 10. 1. we read it, gentleness of christ, and my Philippians had to do with Dogs, evil workers, dangerous men of the concision, Chap. 3. vers. 2. yea, vers. 18, 19. With wicked walker's, of whom he could not speak without weeping, enemies of the cross of christ, belly God's, muckworms, minding earthly things, lively characters of a great part of your opposites:
In the former we have these foure things. 1. The grace required, Moderation. 2. The seat or subject of it, your, of you. 3. Its declaration and discovery, let it be known. 4. The ampliation and extent, to all men.
In the former we have these foure things. 1. The grace required, Moderation. 2. The seat or Subject of it, your, of you. 3. Its declaration and discovery, let it be known. 4. The ampliation and extent, to all men.
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The second clause shall be touched upon as a reason, but my purpose is, God willing, to handle both in that method, which our dayes have found so happy, by Doctrine and Vse,
The second clause shall be touched upon as a reason, but my purpose is, God willing, to handle both in that method, which our days have found so happy, by Doctrine and Use,
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The second Doctrine of the Lords being at hand, will from the Scriptures hold forth unto us these seven seasonable considerations, fitted for our present practise. 1. Speedy Repentance from dead works. 2. Wise weaning our selves from the world. 3. Constant perseverance in true Religion. 4. Zealous endeavour after holinesse.
The second Doctrine of the lords being At hand, will from the Scriptures hold forth unto us these seven seasonable considerations, fitted for our present practice. 1. Speedy Repentance from dead works. 2. Wise weaning our selves from the world. 3. Constant perseverance in true Religion. 4. Zealous endeavour After holiness.
or conscience is offended, it moderates the outward converse in speech, apparell, and life, in their sense, who referre it to the words immediately foregoing, Vers. 4. Rejoyce, &c. So Bernard, We reioyce in that we hope,
or conscience is offended, it moderates the outward converse in speech, apparel, and life, in their sense, who refer it to the words immediately foregoing, Vers. 4. Rejoice, etc. So Bernard, We rejoice in that we hope,
Secondly, Patient minde; and so our own Translators elsewhere English the word, 1 Tim. 3. 3. and thus it is a dutie very seasonable for these suffering times,
Secondly, Patient mind; and so our own Translators elsewhere English the word, 1 Tim. 3. 3. and thus it is a duty very seasonable for these suffering times,
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Moderation, which is allowed by all Reformed Divines that I have seene, one onely excepted, who in some other things also is himselfe excepted against.
Moderation, which is allowed by all Reformed Divines that I have seen, one only excepted, who in Some other things also is himself excepted against.
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And Moderation is a word of such latitude, that it reacheth to publique employments, in civill matters, in the judgement of those that well understood the force of it;
And Moderation is a word of such latitude, that it reaches to public employments, in civil matters, in the judgement of those that well understood the force of it;
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for Legistators intend strictnesse of rule, but their providence, not being infinite, nor able to foresee all occurrences, leave a necessitie for Moderation, and Writers of both Religions doe thus instance, it is just depositum reddere, It is honesty and faithfulnesse to restore the pledge,
for Legistators intend strictness of Rule, but their providence, not being infinite, nor able to foresee all occurrences, leave a necessity for Moderation, and Writers of both Religions do thus instance, it is just depositum reddere, It is honesty and faithfulness to restore the pledge,
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and for the safetie of the body politique, we may without wrong be drawn to part wth our private for the publique good, Interest Reipublicae ut re sua quisque bene utatur.
and for the safety of the body politic, we may without wrong be drawn to part with our private for the public good, Interest Reipublicae ut re sua Quisque bene utatur.
This may seeme a paradox, and it is indeed miraculum Iuristarum quia discedit à regula, saith Luther, a strange thing to transgresse a Rule without transgression:
This may seem a paradox, and it is indeed miraculum Iuristarum quia Discedit à regula, Says Luther, a strange thing to transgress a Rule without Transgression:
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as it hath reference to private Christians. Some will have the word NONLATINALPHABET, as NONLATINALPHABET, over and above that which is right and just;
as it hath Referente to private Christians. some will have the word, as, over and above that which is right and just;
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others, either from a Noune that signifies equall and good, or a Verbe that is to yeeld, the Preposition adding further force, and then it is a vertue inciting good men so much to right and equitie, that for its promotion they yeeld sometimes, and part with their own.
Others, either from a Noun that signifies equal and good, or a Verb that is to yield, the Preposition adding further force, and then it is a virtue inciting good men so much to right and equity, that for its promotion they yield sometime, and part with their own.
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Further, it stops the violence of a mans own passions, guiding them to their due ends, therefore in the Hieroglyphick the Bridle & Helme are the Emblemes of Moderation; and in this sense it is a prime and choise vertue, carrying a man to the top of the hill, moralitie cannot get higher,
Further, it stops the violence of a men own passion, guiding them to their due ends, Therefore in the Hieroglyphic the Bridle & Helm Are the Emblems of Moderation; and in this sense it is a prime and choice virtue, carrying a man to the top of the hill, morality cannot get higher,
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And yet further, it is a grace shining outwardly, it is visible, and illustrious, known unto men, it hath influence into all other vertues, it qualifies and tempers them, it is as salt that makes other things savory, they relish not so well without the salt of Moderation, it is the graine that evens the scale, aequipoyseth all, it curbs excesses, supplies defects, and is every way helpfull;
And yet further, it is a grace shining outwardly, it is visible, and illustrious, known unto men, it hath influence into all other Virtues, it Qualifies and tempers them, it is as salt that makes other things savoury, they relish not so well without the salt of Moderation, it is the grain that evens the scale, aequipoyseth all, it curbs Excesses, supplies defects, and is every Way helpful;
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and as in Schooles and taking up of differences the Vmpire, and Moderator understands, pro & con, the allegations of either side, by his wisdome he is able to remove scruples,
and as in Schools and taking up of differences the Umpire, and Moderator understands, Pro & con, the allegations of either side, by his Wisdom he is able to remove scruples,
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and harmlesse as doves, this Moderation regulates the rigour of the one, and the simplicitie of the other, standing up to keepe out both venome and folly, that wrong be neither done, nor revenged.
and harmless as Dove, this Moderation regulates the rigour of the one, and the simplicity of the other, standing up to keep out both venom and folly, that wrong be neither done, nor revenged.
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And yet neerer, in our converse with men, this Moderation hath chiefe place, forbidding us to be fierce in reasoning, rash in censuring, not stand too strictly upon our termes,
And yet nearer, in our converse with men, this Moderation hath chief place, forbidding us to be fierce in reasoning, rash in censuring, not stand too strictly upon our terms,
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and doings, and make the best constructions we can, that our Moderation may be known, &c. It is in Beza's description, a quiet spirit taking all in good part, and I may call it a gracious minde that thinks and speaks well of all, and doth ill to none.
and doings, and make the best constructions we can, that our Moderation may be known, etc. It is in Beza's description, a quiet Spirit taking all in good part, and I may call it a gracious mind that thinks and speaks well of all, and does ill to none.
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First, It regulates those evill humors, that be so rise in nature, even debates, envyings, wrath, strifes, backbitings, whisperings, swellings, tumults, which Saint Paul was so much afraid, he should finde among his Corinthians, 2 Epist. 12. 20. and thus Moderation is nigh of kinne to Christian charitie, it is not apt to credit rumours,
First, It regulates those evil humours, that be so rise in nature, even debates, envyings, wrath, strifes, backbitings, whisperings, swellings, tumults, which Saint Paul was so much afraid, he should find among his Corinthians, 2 Epistle 12. 20. and thus Moderation is High of kin to Christian charity, it is not apt to credit rumours,
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or be misguided by reports, it is not puffed up, doth not behave it selfe unseemely, thinketh not evill, &c. 1 Cor. 15. 4, 5, 6, 7. it will have full information before it passe sentence so much as in its own breast against any, she will follow her Lords example, who though the cry of Sodome was great,
or be misguided by reports, it is not puffed up, does not behave it self unseemly, Thinketh not evil, etc. 1 Cor. 15. 4, 5, 6, 7. it will have full information before it pass sentence so much as in its own breast against any, she will follow her lords Exampl, who though the cry of Sodom was great,
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yet for our instruction he said, I will goe downe now, and see, whether they have done altogether according to the cry, &c. Gen. 18. 21. and though the appearance be foule, our thoughts and speeches must be as faire as they may;
yet for our instruction he said, I will go down now, and see, whither they have done altogether according to the cry, etc. Gen. 18. 21. and though the appearance be foul, our thoughts and Speeches must be as fair as they may;
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Ioseph thus moderated the sorrow of his brethren for their selling him into Egypt, God, saith he, sent me before you, to save your lives by a mig••ie deliverance.
Ioseph thus moderated the sorrow of his brothers for their selling him into Egypt, God, Says he, sent me before you, to save your lives by a mig••ie deliverance.
Gen. 45. 7. and is it not considerable, that though Solomon had then taken to himselfe so many wives and concubines, which in a great measure also tooke away his heart,
Gen. 45. 7. and is it not considerable, that though Solomon had then taken to himself so many wives and concubines, which in a great measure also took away his heart,
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Secondly, Moderation is a well-doing grace, so good, that it doth ill to none, she knows, that even nature did ever account desire of revenge a feminine and cowardly passion:
Secondly, Moderation is a welldoing grace, so good, that it does ill to none, she knows, that even nature did ever account desire of revenge a Faemin and cowardly passion:
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and that is but an emptie objection, with which neverthelesse some mens mouthes are filled, he is a silly fellow, hath no mettall in him, that is insensible of affronts,
and that is but an empty objection, with which nevertheless Some men's mouths Are filled, he is a silly fellow, hath no mettle in him, that is insensible of affronts,
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but that coine of revenge what mettall is it made of? its stamp and allowance, I am sure, is not from heaven, it is digged from the mines of hell, by the hands of flesh,
but that coin of revenge what mettle is it made of? its stamp and allowance, I am sure, is not from heaven, it is dug from the mines of hell, by the hands of Flesh,
and beareth the image, impresse, and superscription of the world, the flesh, and the devill, — it is earthly, sensuall and devillish, Iam. 3. 15. You see then the low descent, the base pedegree of this lofty valour;
and bears the image, Impress, and superscription of the world, the Flesh, and the Devil, — it is earthly, sensual and devilish, Iam. 3. 15. You see then the low descent, the base pedigree of this lofty valour;
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but our Moderation is better borne, even from above, and hath learned of her Master Christ, to be friendly to those that be hostile, Matth. 5. 44. Love your enemies, blesse them that curse you, though they revile, we must not, doe good to them that hate you, &c. though by word and action they damnifie us, we must study to winne them by our well-doing;
but our Moderation is better born, even from above, and hath learned of her Master christ, to be friendly to those that be hostile, Matthew 5. 44. Love your enemies, bless them that curse you, though they revile, we must not, do good to them that hate you, etc. though by word and actium they damnify us, we must study to win them by our welldoing;
and this is the good turne, saith father Latimer, our Master Christ allowes us to doe to our enemies, to Warme them at our fire, and draw them from evill by our good:
and this is the good turn, Says father Latimer, our Master christ allows us to do to our enemies, to Warm them At our fire, and draw them from evil by our good:
First, Moderation is a gracious and an acceptable vertue, it sweetens and endeares the owner thereof, whereever he comes, it offers a kind of violence upon mens affections bofore they be aware:
First, Moderation is a gracious and an acceptable virtue, it sweetens and endears the owner thereof, wherever he comes, it offers a kind of violence upon men's affections bofore they be aware:
and hearing, all our cogitations and speeches, Psal. 129. 2, 3, 4. Thou knowest my downsuting, &c. thou understandest my thoughts afar off, &c. there is not a word in my tongue,
and hearing, all our cogitations and Speeches, Psalm 129. 2, 3, 4. Thou Knowest my downsuting, etc. thou Understandest my thoughts afar off, etc. there is not a word in my tongue,
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I might proceed in further confirmation, and declare that this Moderation is of such vast, and comprehensive extent that it checks all overflowings of heart, tongue, gesture, apparell, diet;
I might proceed in further confirmation, and declare that this Moderation is of such vast, and comprehensive extent that it Checks all overflowings of heart, tongue, gesture, apparel, diet;
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First Vse will be matter of complaint in the universall want of this Moderation almost in all things and persons, in this age, and inundation of misery;
First Use will be matter of complaint in the universal want of this Moderation almost in all things and Persons, in this age, and inundation of misery;
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as if here were their abiding citie, and they had no thought of one to come? and in Civill matters, those Courts and contentions, I heare not that men find either much more equitie or expedition.
as if Here were their abiding City, and they had no Thought of one to come? and in Civil matters, those Courts and contentions, I hear not that men find either much more equity or expedition.
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Second Vse of limitation; for it is NONLATINALPHABET, it must be of you; your moderation, not of, or in things belonging unto God, it reacheth not to the principles or practise of Religion; observe that once for all;
Second Use of limitation; for it is, it must be of you; your moderation, not of, or in things belonging unto God, it reaches not to the principles or practice of Religion; observe that once for all;
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and nothing must be added to it, Deut. 4. 2. 12. 32. Revel. 22. 18. Our God is omniscient, discerning at first all possible emergencies of things, persons, and occursions;
and nothing must be added to it, Deuteronomy 4. 2. 12. 32. Revel. 22. 18. Our God is omniscient, discerning At First all possible emergencies of things, Persons, and occursions;
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so his Statutes be perfect and absolute, and must be obeyed without dispute or moderation; it is a most dangerous adventure, to examine, or regulate Divine Truths by Humane wisdome;
so his Statutes be perfect and absolute, and must be obeyed without dispute or moderation; it is a most dangerous adventure, to examine, or regulate Divine Truths by Humane Wisdom;
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our Master Christ said, Drinke ye all of this, Matth. 26. 27. All the Clergie, say the men of Rome, the bloud may hang on Lay-mens beards, they may spill it on the ground:
our Master christ said, Drink you all of this, Matthew 26. 27. All the Clergy, say the men of Room, the blood may hang on Laymen's beards, they may spill it on the ground:
we must say with Saint Paul in all such matters, What saith the Scripture? Rom. 4. 3. And againe, what saith the Scripture? Galat. 4. 30. The Scripture is the sole rule, judge, and moderator.
we must say with Saint Paul in all such matters, What Says the Scripture? Rom. 4. 3. And again, what Says the Scripture? Galatians 4. 30. The Scripture is the sole Rule, judge, and moderator.
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nor lay grapes at Bacchus feet; Polycarpe would rather dye then sweare by Caesars fortune; and the Christians in Iustine Martyr would not tell a lie to save their lives:
nor lay grapes At Bacchus feet; Polycarp would rather die then swear by Caesars fortune; and the Christians in Justin Martyr would not tell a lie to save their lives:
and Rhenanus a learned Papist confesseth the foundation thereof was laid in this presumed Moderation: the first approaches of Gentiles to Christianity were invited and entertained with some pleasing changes of their rites;
and Rhenanus a learned Papist Confesses the Foundation thereof was laid in this presumed Moderation: the First Approaches of Gentiles to Christianity were invited and entertained with Some pleasing changes of their Rites;
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we must say here as Iehu to Iehonadab, Come see my zeale, 2 King. 10. 16. And you must be most earnest against those errors that be likeliest to encroach;
we must say Here as Iehu to Jehonadab, Come see my zeal, 2 King. 10. 16. And you must be most earnest against those errors that be likeliest to encroach;
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Our Master Christ forbad expressely, to sweare by heaven, or by earth, or by Ierusalem, &c. Matth. 5. 34, &c. For it seemes by Philo the Iew, that was the customary sinne of those times:
Our Master christ forbade expressly, to swear by heaven, or by earth, or by Ierusalem, etc. Matthew 5. 34, etc. For it seems by Philo the Iew, that was the customary sin of those times:
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and yet Gods direction to his first people concernes all his Israel now, Levit. 18. 3. After the doings of the Land of Egypt wherein ye dwelt shall ye not doe,
and yet God's direction to his First people concerns all his Israel now, Levit. 18. 3. After the doings of the Land of Egypt wherein you dwelled shall you not do,
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In our first Reformation Archbishop Cranmer enjoyned that no Minister should order matters so, that the unlearned people thinke the old Popish Masse continues still;
In our First Reformation Archbishop Cranmer enjoined that no Minister should order matters so, that the unlearned people think the old Popish Mass continues still;
but the piety of our times, as it was called, wanted nothing, but a command, to trimme the Sacraments of Christ after the plaine Popish dresse of Antichrist.
but the piety of our times, as it was called, wanted nothing, but a command, to trim the Sacraments of christ After the plain Popish dress of Antichrist.
it is of the Remonstrants, Arminians, and Socinians, who endevour from my Text, to get countenance for the Babylonish Errour, the allowance of all Opinions,
it is of the Remonstrants, Arminians, and socinians, who endeavour from my Text, to get countenance for the Babylonish Error, the allowance of all Opinions,
First, Is it probable that our Apostle, who elsewhere, almost every where, is so zealous for unitie, against Schismes, should in any sort tolerate them,
First, Is it probable that our Apostle, who elsewhere, almost every where, is so zealous for unity, against Schisms, should in any sort tolerate them,
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if any comfort of love, if any fellowship of the spirit, if any bowels and mercies, fulfill ye my ioy, that ye be like minded, having the same love, being of one accord, and of one mind.
if any Comfort of love, if any fellowship of the Spirit, if any bowels and Mercies, fulfil you my joy, that you be like minded, having the same love, being of one accord, and of one mind.
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And he doth very often exhort with earnest words and arguments, not onely that we be likeminded, Rom. 15. 6. Phil. 2. 2. and of one mind, 2 Cor. 13. 11. but of the same mind, 1 Cor. 10. 10. ioyned, yea ioynted together in the same mind, and in the same iudgement:
And he does very often exhort with earnest words and Arguments, not only that we be Likeminded, Rom. 15. 6. Philip 2. 2. and of one mind, 2 Cor. 13. 11. but of the same mind, 1 Cor. 10. 10. joined, yea jointed together in the same mind, and in the same judgement:
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And is here the least approbation of that multiplying Doctrine? neither will that excuse, so long as they all breath Christ, tend to the advancement of Christ; it matters not:
And is Here the least approbation of that multiplying Doctrine? neither will that excuse, so long as they all breath christ, tend to the advancement of christ; it matters not:
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Secondly, Such allowance would prove destructive to holinesse, both personall, and domesticall; Omnis religio, & nulla religio, would soone be the same:
Secondly, Such allowance would prove destructive to holiness, both personal, and domestical; Omnis Religio, & nulla Religio, would soon be the same:
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what will that multiplication doe, but hasten desolation without recovery? for every party would endevour to support it selfe to the prejudice of the rest;
what will that multiplication do, but hasten desolation without recovery? for every party would endeavour to support it self to the prejudice of the rest;
Sixthly, We have undertaken all in the Nationall Covenant, the establishment of Ʋniformitie, and how that can stand with this Omniformitie, indeed Nulliformitie, I understand not:
Sixthly, We have undertaken all in the National Covenant, the establishment of Ʋniformitie, and how that can stand with this Omniformity, indeed Nulliformitie, I understand not:
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If our Moderation must be knowne unto all men, in some cases then it is not unlawfull to cause our light to shine, not purposely, proclaiming our righteousnesse in the Market, or sounding a Trumpet;
If our Moderation must be known unto all men, in Some cases then it is not unlawful to cause our Light to shine, not purposely, proclaiming our righteousness in the Market, or sounding a Trumpet;
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but all ascribed to Christ, the King of Saints, Revel. 15. 3. from whom proceedeth every good and perfect gift, Iam. 1. 17. Fifth Vse of Exhortation, will speake as it is of private and publique concernment, and first, A sensu diviso ad sensum compositum;
but all ascribed to christ, the King of Saints, Revel. 15. 3. from whom Proceedeth every good and perfect gift, Iam. 1. 17. Fifth Use of Exhortation, will speak as it is of private and public concernment, and First, A sensu diviso ad sensum compositum;
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but reinforced, Exod. 22. 28. Thou shalt not revile the Gods, that is, the Iudges and Governours, as the word is in the preceding Chapter, 21. 6. and so it is, Act. 23. 5. Thou shalt not speake evill of the Ruler of thy people.
but reinforced, Exod 22. 28. Thou shalt not revile the God's, that is, the Judges and Governors, as the word is in the preceding Chapter, 21. 6. and so it is, Act. 23. 5. Thou shalt not speak evil of the Ruler of thy people.
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Thirdly, They have studyed to breake off every heavy yoke, and deliver you from that vassallage was brought upon you by the tyranny of evill counsellours;
Thirdly, They have studied to break off every heavy yoke, and deliver you from that vassalage was brought upon you by the tyranny of evil counsellors;
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Consider well, Old Israel felt their lives bitter by their cruell bondage in Egypt, Exod. 1. 14. And because of it, they hearkened not to Moses, Exod. 6. 9. Such a spirit of bondage was upon you, you cryed for a Parliament, God heard you,
Consider well, Old Israel felt their lives bitter by their cruel bondage in Egypt, Exod 1. 14. And Because of it, they harkened not to Moses, Exod 6. 9. Such a Spirit of bondage was upon you, you cried for a Parliament, God herd you,
Fourthly, All the evill that is come upon you, and the kingdome, is from your selves, in this very particular, some groane under burdenous taxations, in other places the warre and plundering devoure all in a grievous and bloody manner;
Fourthly, All the evil that is come upon you, and the Kingdom, is from your selves, in this very particular, Some groan under burdenous taxations, in other places the war and plundering devour all in a grievous and bloody manner;
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let them therefore have your prayers, your purses, your persons, your power, because their perill is from their Moderation; they would confine and regulate the evill counsels about the King in Religious and Civill affaires, this is,
let them Therefore have your Prayers, your purses, your Persons, your power, Because their peril is from their Moderation; they would confine and regulate the evil Counsels about the King in Religious and Civil affairs, this is,
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and if all the Nations in the world were conveened in an Occumenicall Assembly, they should have no Authoritie to moderate any one Doctrine of the most High;
and if all the nations in the world were convened in an Ecumenical Assembly, they should have no authority to moderate any one Doctrine of the most High;
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fierce and furious prosecution even of a good cause, is rather prejudice, then promotion, but Eckius told Melancthon as it was, that his Modeartion, and the faire language of Pontanus, did exceedingly further them;
fierce and furious prosecution even of a good cause, is rather prejudice, then promotion, but Eckius told Melanchthon as it was, that his Modeartion, and the fair language of Pontanus, did exceedingly further them;
and rebuked them, and said, Ye know not what manner of spirit ye are of, Luk. 9. 54, 55. We must verily even tenaciously adhere to all divine truths our selves,
and rebuked them, and said, You know not what manner of Spirit you Are of, Luk. 9. 54, 55. We must verily even tenaciously adhere to all divine truths our selves,
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and with our wisest Moderation labour to plant, and propagate them in others, and I would say with Erasmus; Mihi videtur plus profici civili modestia, quam impetu;
and with our Wisest Moderation labour to plant, and propagate them in Others, and I would say with Erasmus; Mihi videtur plus profici civili Modesty, quam impetu;
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It is one thing to shew moderation to pious, peaceable, and tender consciences; it is another thing to proclaime before-hand toleration to impious, fiery, and unpeaceable opinions:
It is one thing to show moderation to pious, peaceable, and tender Consciences; it is Another thing to proclaim beforehand toleration to impious, fiery, and unpeaceable opinions:
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Secondly, Give me leave in the next place, to minde you of the Harpies of this Age, who spying a great alteration like to be made in the revenues of the Church, have their mouthes open,
Secondly, Give me leave in the next place, to mind you of the Harpies of this Age, who spying a great alteration like to be made in the revenues of the Church, have their mouths open,
here is great need of your Vmpirage, and Moderation: consider, I beseech you, there be many darke corners in the Land, that have not where with to get oyle for their lamps, their soules cry aloud for your help,
Here is great need of your Vmpirage, and Moderation: Consider, I beseech you, there be many dark corners in the Land, that have not where with to get oil for their lamps, their Souls cry aloud for your help,
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you would not have Ministers medle with secularities, povertie will make them more secular, and if Preachers be poore, there will be poore Preaching too at the last;
you would not have Ministers meddle with secularity, poverty will make them more secular, and if Preachers be poor, there will be poor Preaching too At the last;
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and as you have no thought your selves to entangle your own Patrimonies with the Churches possessions, I wish you would declare to the world, you will not suffer others to doe it;
and as you have no Thought your selves to entangle your own Patrimonies with the Churches possessions, I wish you would declare to the world, you will not suffer Others to do it;
I would commend the zealots of this devotion to the care of Rome heathen, C. Cassi: de Moderatione festorum, or els to their owne Lyndwood, or above them both to Erasmus; for I hasten to make mention of that which I know every one observes, that the providence of heaven is here become a Moderator, appointing the highest Festivitie of all the yeere, to meet with our monthly Fast, and be subdued by it:
I would commend the zealots of this devotion to the care of Room heathen, C. Cassi: the Moderation Festivals, or Else to their own Lyndwood, or above them both to Erasmus; for I hasten to make mention of that which I know every one observes, that the providence of heaven is Here become a Moderator, appointing the highest Festivity of all the year, to meet with our monthly Fast, and be subdued by it:
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for indeed from this arose all the other dedications in the name of Christ and his Apostles, which els had not been knowne in the world, those be the children of that mother,
for indeed from this arose all the other dedications in the name of christ and his Apostles, which Else had not been known in the world, those be the children of that mother,
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Secondly, Clemens Alexandrinus about 1400. yeeres since declares, that some thought the day of Christs birth was in the month of May, and others in Ianuary, others yet in Aprill; there were yet further surmisings:
Secondly, Clemens Alexandrian about 1400. Years since declares, that Some Thought the day of Christ birth was in the Monn of May, and Others in Ianuary, Others yet in April; there were yet further surmisings:
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Thirdly, It was Gregories counsell, that the Pagan feasts should by degrees be changed into Christian Holy-dayes, that they might the more easily be drawne to Christianitie;
Thirdly, It was Gregories counsel, that the Pagan feasts should by Degrees be changed into Christian Holy-days, that they might the more Easily be drawn to Christianity;
These were also observed in the month of December, They had their liberall Feastings and Invitations, ServantS among them also at that time were Masterly and followed their owne affairs, They had a wilde Ceremony,
These were also observed in the Monn of December, They had their liberal Feastings and Invitations, Servants among them also At that time were Masterly and followed their own affairs, They had a wild Ceremony,
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like to the Lord of Misrule in some places, New-yeers gifts were also sent abroad, which Hierome calls Saturnalium sportulas. But it will be said, this is hard doctrine for servants, whose condition shall be worse then beasts,
like to the Lord of Misrule in Some places, New years Gifts were also sent abroad, which Jerome calls Saturnalium sportulas. But it will be said, this is hard Doctrine for Servants, whose condition shall be Worse then beasts,
and examine them at times convenient what they have learned by such comming ▪ Yea their condition then both inwardly and outwardly will bee much bettered.
and examine them At times convenient what they have learned by such coming ▪ Yea their condition then both inwardly and outwardly will be much bettered.
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and shall have its Commemoration, not onely in the Day solemnized for his Resurrection, in which is involved all the Complement and Consummation of Christs doing and suffering, and Exaltation;
and shall have its Commemoration, not only in the Day solemnized for his Resurrection, in which is involved all the Compliment and Consummation of Christ doing and suffering, and Exaltation;
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for those that mention the Priviledges of the elder Brother, the first Day of the weeke, say it was not onely the first Day of the world, no night went before it, but it shall be the last day,
for those that mention the Privileges of the elder Brother, the First Day of the Week, say it was not only the First Day of the world, no night went before it, but it shall be the last day,
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Thirdly, If the serious disquisition of Historians, and Mathematicians, shall calculate and designe the moneth & the day, I shall not vote against the Christian celebration therof,
Thirdly, If the serious disquisition of Historians, and Mathematicians, shall calculate and Design the Monn & the day, I shall not vote against the Christian celebration thereof,
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Fifthly, And for Fasting Dayes, your Christian Moderation is already made known, not twice or thrice in the weeke, which they said of old might savour of vain-glory, neither have you commanded such rigourous observation,
Fifthly, And for Fasting Days, your Christian Moderation is already made known, not twice or thrice in the Week, which they said of old might savour of vainglory, neither have you commanded such rigorous observation,
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but as Zach. 8. 19. The Fast of the fourth moneth, &c. and yet besides this, you have had many other occasionall dayes of Humiliation, that which you had the last weeke among your selves, was most remarkable among men,
but as Zach 8. 19. The Fast of the fourth Monn, etc. and yet beside this, you have had many other occasional days of Humiliation, that which you had the last Week among your selves, was most remarkable among men,
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but I would have it sanctified, thorow both the Armies, in all the Kingdome, and though your power reach not so farre, I wish it were tendered to them;
but I would have it sanctified, thorough both the Armies, in all the Kingdom, and though your power reach not so Far, I wish it were tendered to them;
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First, Treatie of Pacification, is in your serious endeavours, that the Kingdoms may yet be happy in a safe and well-grounded Peace; & it is high time to hasten it, the whole Land almost is already laid waste by the Sword, which,
First, Treaty of Pacification, is in your serious endeavours, that the Kingdoms may yet be happy in a safe and well-grounded Peace; & it is high time to hasten it, the Whole Land almost is already laid waste by the Sword, which,
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or Famine scare you into any other Peace then that which is the Peace of God made in Christ, joyned with truth, else a greater mischiefe will fall upon the Nation, then warre or hunger;
or Famine scare you into any other Peace then that which is the Peace of God made in christ, joined with truth, Else a greater mischief will fallen upon the nation, then war or hunger;
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Not a famine of bread, or a thirst for water, but of hearing the word of God, &c. Amos 8. 11. Great cause have we therefore now to cry mightily unto God,
Not a famine of bred, or a thirst for water, but of hearing the word of God, etc. Amos 8. 11. Great cause have we Therefore now to cry mightily unto God,
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Secondly, The great change in Ecclesiasticals, that is to appeare suddenly in the Kingdome, in respect of Worship and Government, may well double our devotions in this very time;
Secondly, The great change in Ecclesiasticals, that is to appear suddenly in the Kingdom, in respect of Worship and Government, may well double our devotions in this very time;
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Hierome Writes, that when Cerinthus, Ebion, and other heretiques, denyed Christs coming in the flesh, the holy men of those times desired Saint Iohn the Evangelist, to write his Gospel in their confutation;
Jerome Writes, that when Cerinthus, Ebion, and other Heretics, denied Christ coming in the Flesh, the holy men of those times desired Saint John the Evangelist, to write his Gospel in their confutation;
which he promised, upon their undertaking to Fast, and Pray for Gods blessing: which done, Saint Iohn, he said, was full of the holy Ghost, and wrote;
which he promised, upon their undertaking to Fast, and Pray for God's blessing: which done, Saint John, he said, was full of the holy Ghost, and wrote;
In the beginning was the Word, &c. Joh. 1. 1. And indeed when the greatnesse of this worke is looked upon, with the multitude of opposers, there is great reason we should all with our holiest diligence invocate the Majestie of heaven, that these things may tend to his glory,
In the beginning was the Word, etc. John 1. 1. And indeed when the greatness of this work is looked upon, with the multitude of opposers, there is great reason we should all with our Holiest diligence invocate the Majesty of heaven, that these things may tend to his glory,
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I wish all the evils of these men were destroyed, but doe none of their persons deserve favour? did none of them, to their power, withstand the inundation of superstition? When the Monks and Nunnes here thrust themselves out of their unclean Cages;
I wish all the evils of these men were destroyed, but do none of their Persons deserve favour? did none of them, to their power, withstand the inundation of Superstition? When the Monks and Nuns Here thrust themselves out of their unclean Cages;
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they had salaries for their lives, and in other countreys, Exire poterunt ad laborem, coniugium, literas, quis erat animus, They were dismissed from their employment,
they had salaries for their lives, and in other Countries', Exire poterunt ad laborem, Marriage, literas, quis erat animus, They were dismissed from their employment,
a very hard matter, I confesse, it is to moderate erroneous opinions, some have dared into the world that should have been, Anonyma, not once named as becometh Saints;
a very hard matter, I confess, it is to moderate erroneous opinions, Some have dared into the world that should have been, Anonyma, not once nam as Becometh Saints;
if their Tenents were commanded from them, in expresse termes, they would appeare, either not to be tanti, that for them publique tranquillitie should be endangered,
if their Tenants were commanded from them, in express terms, they would appear, either not to be tanti, that for them public tranquillity should be endangered,
Eightly, The Papists indeed, that be Iesuited, in respect of their guilt, and Irelands bloud, expect not your Moderation; and surely such should be showne them,
Eighth, The Papists indeed, that be Jesuited, in respect of their guilt, and Irelands blood, expect not your Moderation; and surely such should be shown them,
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yet even that in truth was, was felt, and was then called Murderation; also as Meterane writes, they had then their Consilium sanguinis: they walke by the same Principles, and worse Practises;
yet even that in truth was, was felt, and was then called Murderation; also as Meterane writes, they had then their Consilium Blood: they walk by the same Principles, and Worse Practises;
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because All things are naked, and opened to the eyes of him with whom we have to doe, Heb. 4. 13. But in this Doctrinall part of the propinquitie of our Lords coming to judgement, I shall shew first, the parallel Scriptures;
Because All things Are naked, and opened to the eyes of him with whom we have to do, Hebrew 4. 13. But in this Doctrinal part of the propinquity of our lords coming to judgement, I shall show First, the parallel Scriptures;
First, It is very considerable that the Apostles all so speake, as if Christ, the Lord, would in their dayes come to judgement, so many hundred years agoe.
First, It is very considerable that the Apostles all so speak, as if christ, the Lord, would in their days come to judgement, so many hundred Years ago.
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And thus Saint Iohn, It is the last time, 1 Ioh. 2. 18. And so Saint Iude, 18. And if so then a thousand years agoe, it is the miracle of miracles, that yet the Lord is not come to judgement:
And thus Saint John, It is the last time, 1 John 2. 18. And so Saint Iude, 18. And if so then a thousand Years ago, it is the miracle of Miracles, that yet the Lord is not come to judgement:
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in similitudinem Aegyptii temporis, saith Tertullian: As Pharaoh the King rose up in the night, and all his servants, and there was a great cry in Egypt, &c. Exod. 12. 30. And in Cyprians time all things were accomplished,
in similitudinem Egyptians Temporis, Says Tertullian: As Pharaoh the King rose up in the night, and all his Servants, and there was a great cry in Egypt, etc. Exod 12. 30. And in Cyprians time all things were accomplished,
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but we must all acquiesce in the determination of our Master who shall be the Iudge, Matt. 24. 36. Of that day and houre knoweth no man, no not the Angels of heaven, but the Father onely.
but we must all acquiesce in the determination of our Master who shall be the Judge, Matt. 24. 36. Of that day and hour Knoweth no man, no not the Angels of heaven, but the Father only.
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First, There shall be signes in the Sunne, and the Moone, &c. Luk. 21. 25. And if Mathematicians, may be credited, the celestiall Orbes are not as they were:
First, There shall be Signs in the Sun, and the Moon, etc. Luk. 21. 25. And if Mathematicians, may be credited, the celestial Orbs Are not as they were:
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as we need no other demonstration that those last and perillous times are come, that Saint Paul spake of, 2 Tim. 3. 1. For as the old age of man, the lesser world, is full of corporall infirmities;
as we need no other demonstration that those last and perilous times Are come, that Saint Paul spoke of, 2 Tim. 3. 1. For as the old age of man, the lesser world, is full of corporal infirmities;
Fourthly, The unnaturall divisions that are up in the world, are undenyable presages that the Lord is at hand: for when the Disciples privately demanded of their Master, what should be the signes of his coming to judgement;
Fourthly, The unnatural divisions that Are up in the world, Are undeniable presages that the Lord is At hand: for when the Disciples privately demanded of their Master, what should be the Signs of his coming to judgement;
The brother shall betray the brother to death, and the father the sonne, &c. Mar. 13. 12. Matth. 24. 10. Luk. 21. 16. And we need not enquire among Iewes, Turkes,
The brother shall betray the brother to death, and the father the son, etc. Mar. 13. 12. Matthew 24. 10. Luk. 21. 16. And we need not inquire among Iewes, Turkes,
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but as Christ in another case, Luk. 4. 21. I may say, This day is this Scripture fulfilled in your cares, O England: never since thou wert a Nation didst thou see thy selfe so miserably torne,
but as christ in Another case, Luk. 4. 21. I may say, This day is this Scripture fulfilled in your Cares, Oh England: never since thou Wertenberg a nation didst thou see thy self so miserably torn,
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they would have replied with the indignation of Hazael, 2. King. 8. 13. Are we dogges, destitute of all humanity, to doe this? and yet, wretched things are done by men, Christian men, Englishmen against Englishmen, professing the same Religion, protesting the same Cause, and End of their quarrell:
they would have replied with the Indignation of hazael, 2. King. 8. 13. are we Dogs, destitute of all humanity, to do this? and yet, wretched things Are done by men, Christian men, Englishmen against Englishmen, professing the same Religion, protesting the same Cause, and End of their quarrel:
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Nor, be ashamed ye Husbandmen, Ioel 1. 11. But let all those be ashamed and astonished, Prophets and people, that have not helped to quench, but kindle this fire:
Nor, be ashamed you Husbandmen, Joel 1. 11. But let all those be ashamed and astonished, prophets and people, that have not helped to quench, but kindle this fire:
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This is indeed a lamentation, and shall be for a lamentation, Ezek. 19. 14. But to returne from this sad complaint upon our most miserable dissensions, a dolefull presage that the Lord is at hand, the props of the world decay;
This is indeed a lamentation, and shall be for a lamentation, Ezekiel 19. 14. But to return from this sad complaint upon our most miserable dissensions, a doleful presage that the Lord is At hand, the props of the world decay;
Secondly, the day of judgement is called, A great and notable day, Act. 2. 20. An appointed day, 17. 31. Yet it is more then one, one of the dayes of the Sonne of man, Luk. 17. 22. 26.
Secondly, the day of judgement is called, A great and notable day, Act. 2. 20. an appointed day, 17. 31. Yet it is more then one, one of the days of the Son of man, Luk. 17. 22. 26.
I might say much of Ancient and Moderne confidences this way, but my purpose is to improve the remaining time allotted, in the serious consideration of what God himselfe tels, we ought all practically learne from the Lords being at hand, and the judgements now in the land may,
I might say much of Ancient and Modern confidences this Way, but my purpose is to improve the remaining time allotted, in the serious consideration of what God himself tells, we ought all practically Learn from the lords being At hand, and the Judgments now in the land may,
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but the NONLATINALPHABET, the Now, is that I desire to fasten upon you, and my selfe; for if in Saint Pauls dayes it was an argument of, and to Repentance;
but the, the Now, is that I desire to fasten upon you, and my self; for if in Saint Paul's days it was an argument of, and to Repentance;
couldest thou sleepe or be secure? or wouldest thou trifle away thy time? would not all thy care be by some meanes or other to gaine favour from the Iudge? Be thou assured, O my soule, That the ungodly shall not stand in the iudgement, Psal. 1. 5. Thy conscience knows what a load of sinne lies upon thee;
Couldst thou sleep or be secure? or Wouldst thou trifle away thy time? would not all thy care be by Some means or other to gain favour from the Judge? Be thou assured, Oh my soul, That the ungodly shall not stand in the judgement, Psalm 1. 5. Thy conscience knows what a load of sin lies upon thee;
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What heathen man, if he had come into those feasts, seene and heard our Christmas Gamboles, would not have taken them rather to be the Floralia of Venus, or the Orgia of Bacchus, then Christian holy dayes? and who can lay his hand upon his heart,
What heathen man, if he had come into those feasts, seen and herd our Christmas Gambols, would not have taken them rather to be the Floralia of Venus, or the Orgia of Bacchus, then Christian holy days? and who can lay his hand upon his heart,
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and say, he is innocent as touching this in all respects? Great cause therefore had your Ordinance to command this day to be kept with more solemne humiliation,
and say, he is innocent as touching this in all respects? Great cause Therefore had your Ordinance to command this day to be kept with more solemn humiliation,
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because it may call to remembrance our sinnes, and the sinnes of our fore-fathers, who have turned this feast, pretending the memory of Christ, into an extreme for getfulnesse of him, by giving libertie to carnall and sonsuall delights, being contrary to the life which Christ himselfe led here upon earth:
Because it may call to remembrance our Sins, and the Sins of our Forefathers, who have turned this feast, pretending the memory of christ, into an extreme for getfulnesse of him, by giving liberty to carnal and sonsuall delights, being contrary to the life which christ himself led Here upon earth:
but the extreme forgetfulnesse of Christ in those dayes of Christ, the extreme excesse of carnall and sensuall delights were most extremely distant from that spirituall life should be in Christians, who worke out their salvation with feare and trembling, Phil. 2. 12. not in secure, heathenish, and profane merriment;
but the extreme forgetfulness of christ in those days of christ, the extreme excess of carnal and sensual delights were most extremely distant from that spiritual life should be in Christians, who work out their salvation with Fear and trembling, Philip 2. 12. not in secure, Heathenish, and profane merriment;
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and bids us to be so likewise, vers. 15. 16. but because of our redemption by the precious bloud of Christ, &c. vers. 18, 19. therefore we should passe our time in feare;
and bids us to be so likewise, vers. 15. 16. but Because of our redemption by the precious blood of christ, etc. vers. 18, 19. Therefore we should pass our time in Fear;
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had the Nation no other sinnes to answer for, surely without the bloud of Christ, whom men have so much dishonoured to his face, we should be in a most desperate condition:
had the nation no other Sins to answer for, surely without the blood of christ, whom men have so much dishonoured to his face, we should be in a most desperate condition:
Goe hence therefore and examine, and bewaile, and consider, Gods providence hath made this day, this very day, the head of all that jocundity, a day of Humiliation;
Go hence Therefore and examine, and bewail, and Consider, God's providence hath made this day, this very day, the head of all that jocundity, a day of Humiliation;
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Secondly, Let us wisely weane our selves from the world, and this we learne from the very next words after the Text, The Lord is at hand, In nothing be carefull:
Secondly, Let us wisely wean our selves from the world, and this we Learn from the very next words After the Text, The Lord is At hand, In nothing be careful:
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Yea, our Lord himselfe gives us the same counsell, in the very same words, Luk. 21. 34. Take heed that your hearts be not at any time overcome with the cares of this life,
Yea, our Lord himself gives us the same counsel, in the very same words, Luk. 21. 34. Take heed that your hearts be not At any time overcome with the Cares of this life,
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What shall I say more, what can I adde better, then that of the Apostle, 1 Cor. 7. 29, 30, 31. This I say brethren, the time is short, it remaineth that both they who have wives, be as though they had none;
What shall I say more, what can I add better, then that of the Apostle, 1 Cor. 7. 29, 30, 31. This I say brothers, the time is short, it remains that both they who have wives, be as though they had none;
Thirdly, The Lord is at hand, therefore constantly persevere in his holy truths, and this Vse is held out to us by Iohn the Divine, Blessed is he that readeth,
Thirdly, The Lord is At hand, Therefore constantly persevere in his holy truths, and this Use is held out to us by John the Divine, Blessed is he that readeth,
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Wherfore let him that thinketh he standeth, take heed lest he full, ver. 12. He that is strong, must not be secure, because he stands in slippery places,
Wherefore let him that Thinketh he Stands, take heed lest he full, ver. 12. He that is strong, must not be secure, Because he Stands in slippery places,
so said all the Disciples, Mat. 26. 35. Yet in the storm, nay before the storme came at them, they runne away for feare, they haste to shelter, indeed from shelter,
so said all the Disciples, Mathew 26. 35. Yet in the storm, nay before the storm Come At them, they run away for Fear, they haste to shelter, indeed from shelter,
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56. Thus Demas entangled with the love of earthly things, deserts Christ, and his Apostle, embraceth the present world, and departs to Thessalonica, 2. Tim. 4. 10. where he is made a keeper of the Pagan Idoles,
56. Thus Demas entangled with the love of earthly things, deserts christ, and his Apostle, Embraceth the present world, and departs to Thessalonica, 2. Tim. 4. 10. where he is made a keeper of the Pagan Idols,
but as for us, let that of our Master Christ be ever in our ears, alwayes in our hearts, Luk. 12. 9. He that denieth me before men shall be denyed before the Angels of God, and if Christ turne his face from thee in that day, tremble at thy doome, who will, who can;
but as for us, let that of our Master christ be ever in our ears, always in our hearts, Luk. 12. 9. He that Denieth me before men shall be denied before the Angels of God, and if christ turn his face from thee in that day, tremble At thy doom, who will, who can;
who dare speake for thee, if thine owne Advocate be silent, and indeed it is most just they be so dealt with, that Apostatize from the truths of Christ;
who Dare speak for thee, if thine own Advocate be silent, and indeed it is most just they be so dealt with, that Apostatise from the truths of christ;
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and thus S. Paul having spoken of the Iudgement to come, 2 Cor. 5. 10. he adds presently, vers 11. Knowing therefore the terrour of the Lord, we perswade men, to what? but the righteous actions of godlinesse and Christianity:
and thus S. Paul having spoken of the Judgement to come, 2 Cor. 5. 10. he adds presently, vers 11. Knowing Therefore the terror of the Lord, we persuade men, to what? but the righteous actions of godliness and Christianity:
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for having spoken at large doctrinally of the day of the Lord, as also concerning the formidable manner of his coming, 2 Pet. 3. 11. Seeing then that all these things must be dissolved, what manner of persons ought ye to be in all holy conversation and godlinesse? he interrogates,
for having spoken At large doctrinally of the day of the Lord, as also Concerning the formidable manner of his coming, 2 Pet. 3. 11. Seeing then that all these things must be dissolved, what manner of Persons ought you to be in all holy Conversation and godliness? he interrogates,
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and as farre as ever our relations doe, and can reach private men in their interests, publique persons in their engagements, according to that of the holy Prophet, which concerns every one of us, Let iudgement run downe as waters,
and as Far as ever our relations do, and can reach private men in their interests, public Persons in their engagements, according to that of the holy Prophet, which concerns every one of us, Let judgement run down as waters,
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and righteousnesse as a mighty stream, Amos 5. 12. It must be done speedily, delayed no longer, let it run downe, and it must be performed impartially, run down as waters, which favour none, drench all that be neer them,
and righteousness as a mighty stream, Amos 5. 12. It must be done speedily, delayed no longer, let it run down, and it must be performed impartially, run down as waters, which favour none, drench all that be near them,
but exhorting one another, and so much the more, because ye see the day approaching, Heb. 10. 24. 25. a Scripture otherwise remarkable in these times, wherein men consider one another,
but exhorting one Another, and so much the more, Because you see the day approaching, Hebrew 10. 24. 25. a Scripture otherwise remarkable in these times, wherein men Consider one Another,
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and provoke not to love, but to schisme, and siding, not to good works, but their owne fancies, to separation, and forsaking the assemblies: but there the Apostle layes the force,
and provoke not to love, but to Schism, and siding, not to good works, but their own fancies, to separation, and forsaking the assemblies: but there the Apostle lays the force,
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for it is an herbe of Grace, and grows not in mans garden, we are all by nature children of wrath, Eph. 2. 3. not onely passively, subject to suffer the wrath of God because of our sinnes,
for it is an herb of Grace, and grows not in men garden, we Are all by nature children of wrath, Ephesians 2. 3. not only passively, Subject to suffer the wrath of God Because of our Sins,
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Looke up, and lift up your heads, for the day of your redemption draweth nigh, Luk. 21. 28. so Iam. 5. 7, 8. Be patient therefore brethren, unto the coming of the Lord;
Look up, and lift up your Heads, for the day of your redemption draws High, Luk. 21. 28. so Iam. 5. 7, 8. Be patient Therefore brothers, unto the coming of the Lord;
and therefore we should be much more in patience, and we may note also the reason of the Text, begins and ends, compasseth about this lesson of patience;
and Therefore we should be much more in patience, and we may note also the reason of the Text, begins and ends, Compasseth about this Lesson of patience;
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initio 7. vers. & fine 8. Yea in this, and for this, heare the Iudge himself, who is at hand, Luk. 21. 19. By your patience possesse your soules, a direction for times like ours, suffering times, ye shall be hated of all men for my names sake, Vers. 17. and if they say, Master, in that deplorable condition, where no man will appeare for us, what shall we do? his answer is, be not solicitous for your houses,
initio 7. vers. & fine 8. Yea in this, and for this, hear the Judge himself, who is At hand, Luk. 21. 19. By your patience possess your Souls, a direction for times like ours, suffering times, you shall be hated of all men for my names sake, Vers. 17. and if they say, Master, in that deplorable condition, where no man will appear for us, what shall we do? his answer is, be not solicitous for your houses,
Sixthly, Faith in the Lord Iesus Christ is also commended to us, from this Doctrin of the Lords being at hand, for when the Apostle had said, Heb. 10. 37. Yet a very little while,
Sixthly, Faith in the Lord Iesus christ is also commended to us, from this Doctrine of the lords being At hand, for when the Apostle had said, Hebrew 10. 37. Yet a very little while,
We are all runne into deep arreares with, and against God by our sinnes, and cannot answer him one thing of a thousand, Iob 9. 3. not the least part of one of many thousands, what shall we then doe? Live by faith,
We Are all run into deep arrears with, and against God by our Sins, and cannot answer him one thing of a thousand, Job 9. 3. not the least part of one of many thousands, what shall we then do? Live by faith,
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and our interest in the price of Christs blood, pay all the debt of our ungodlinesse, that great and superabundant expiation is made over to us by holy beleeving;
and our Interest in the price of Christ blood, pay all the debt of our ungodliness, that great and superabundant expiation is made over to us by holy believing;
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and taken it out of the way, &c. Col. 2. 14. It is written of Pilate, that being call'd to Rome before the Emperour, to give account of some Mal-administration,
and taken it out of the Way, etc. Col. 2. 14. It is written of Pilate, that being called to Room before the Emperor, to give account of Some Maladministration,
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and misgovernment, he put on the seamlesse Coat of Christ, and all the time he ware that garment, Caesars fury was abated, to his own, and others admiration; That may be a Fable:
and misgovernment, he put on the seamless Coat of christ, and all the time he beware that garment, Caesars fury was abated, to his own, and Others admiration; That may be a Fable:
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but sure I am, if we have the Robes of Christs Righteousnesse upon us by a lively faith, we shall then have no cause of feare, in that we have not onely an Advocate with the Father, 1 Ioh. 7. 2. but Christ the Iudge, for our defence and deliverance;
but sure I am, if we have the Robes of Christ Righteousness upon us by a lively faith, we shall then have no cause of Fear, in that we have not only an Advocate with the Father, 1 John 7. 2. but christ the Judge, for our defence and deliverance;
the question is, What shall I doe, when God riseth up, and when he visiteth, what shall I answer him? Iob 31. 14. To which no other answer, no better answer can be given,
the question is, What shall I do, when God Riseth up, and when he Visiteth, what shall I answer him? Job 31. 14. To which no other answer, no better answer can be given,
Be you therefore sober, and watch unto prayer, 1 Pet. 4. 7. Yea, our Lord himselfe, who is a• hand, speaks to each of these. First, Concerning Sobrietie;
Be you Therefore Sobrium, and watch unto prayer, 1 Pet. 4. 7. Yea, our Lord himself, who is a• hand, speaks to each of these. First, Concerning Sobriety;
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Secondly, The Evangelists generally, for the same reason exhort to watching, Matth. 24. 42. Mark. 13. 33. and they doe not meane so much abstinence from sleep, but from sinne,
Secondly, The Evangelists generally, for the same reason exhort to watching, Matthew 24. 42. Mark. 13. 33. and they do not mean so much abstinence from sleep, but from sin,
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and in the next words, he gives a Directory of Prayer, two heads of petitions, one, That ye may be accounted worthy to escape all these things that shall come to passe;
and in the next words, he gives a Directory of Prayer, two Heads of petitions, one, That you may be accounted worthy to escape all these things that shall come to pass;
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therefore forget not to pray, yea, Watch, and pray, Matth. 26. 41. that ye enter not into tentations, into the devouring part thereof, as the belly of a beast:
Therefore forget not to pray, yea, Watch, and pray, Matthew 26. 41. that you enter not into tentations, into the devouring part thereof, as the belly of a beast:
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Be carefull for nothing, but in every thing by prayer and supplication with thanks giving, let your request be made known unto God, Phil. 4. 6. Pray for me, saith Father Latimer to Bishop Ridley, again and again pray for me, for I am sometimes so fearefull, that I could creepe into a Mousehole; (It is his own expression) but God doth visit me again with his consolation:
Be careful for nothing, but in every thing by prayer and supplication with thanks giving, let your request be made known unto God, Philip 4. 6. prey for me, Says Father Latimer to Bishop Ridley, again and again pray for me, for I am sometime so fearful, that I could creep into a Mousehole; (It is his own expression) but God does visit me again with his consolation:
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and then the other answers him, unlesse the Lord assists me with his gracious ayde in the time of his service, I know I shall play but the part of a white-liver'd Knight;
and then the other answers him, unless the Lord assists me with his gracious aid in the time of his service, I know I shall play but the part of a white-livered Knight;
and that by prayer? For in the same little Treatise of their comfortable conference, during the time of their imprisonment, Ridley calles on Latimer, as upon an Old beaten Souldier for instruction, and help to buckle on his harnesse; as he phraseth it:
and that by prayer? For in the same little Treatise of their comfortable conference, during the time of their imprisonment, Ridley calls on Latimer, as upon an Old beaten Soldier for instruction, and help to buckle on his harness; as he Phraseth it:
Besides, the houses we dwell in are made of clay, and the calamities of these times are daily battering these Tabernacles of dust, that may very soone,
Beside, the houses we dwell in Are made of clay, and the calamities of these times Are daily battering these Tabernacles of dust, that may very soon,
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therefore let every one of us alwayes be sober and watchfull unto prayer, and pray earnestly to God, that he will give us Repentance from dead works, that he will weane us from these things below,
Therefore let every one of us always be Sobrium and watchful unto prayer, and pray earnestly to God, that he will give us Repentance from dead works, that he will wean us from these things below,
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Lord, lift up the light of thy countenance upon them, and they shall be safe; And let all them that love God, that love their Religion, that love their Countrey;
Lord, lift up the Light of thy countenance upon them, and they shall be safe; And let all them that love God, that love their Religion, that love their Country;
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Immodicam festorum multitudinem non ego solus improbo, praescrum, quia hodie nullis diebus plus peccetur, quam festis; moderata festa valde prob•, sed ea velim sacris rebus, non voluptatibus & sceleribus dari. Io. Long Episc. Lincoln. l. 22. p. 914. De B. Philogon.
Immodicam Festivals multitudinem non ego solus improbo, praescrum, quia hodie nullis diebus plus peccetur, quam festis; Moderata festa Valde prob•, sed ea velim sacris rebus, non voluptatibus & sceleribus dari. Io. Long Episc Lincoln. l. 22. p. 914. De B. Philogon.
