A commentarie or exposition vpon the second chapter of the prophecie of Amos Deliuered in xxi. sermons in the parish church of Meysey-Hampton in the diocesse of Glocester. By Sebastian Benefield ...
HOw grieuous a burden sinne is, you may well perceiue, by the heauy punishments, which God layeth vpon the committers of sinne. Good store of examples the first chapter of this prophecie hath yeelded vnto you.
HOw grievous a burden sin is, you may well perceive, by the heavy punishments, which God Layeth upon the committers of sin. Good store of Examples the First chapter of this prophecy hath yielded unto you.
against whom Amos in the beginning of this second chapter directeth his prophecie: and to the same purpose, whereto the prophecies of the former Chapter were directed.
against whom Amos in the beginning of this second chapter directeth his prophecy: and to the same purpose, whereto the prophecies of the former Chapter were directed.
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The reasons why Amos, sent of purpose with a message to the Israelites, doth prophecie against the Syrians, the Philistins, the Tyrians, the Edomites, the Ammonites, and the Moabites, all forreine nations, are three.
The Reasons why Amos, sent of purpose with a message to the Israelites, does prophecy against the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites, all foreign Nations, Are three.
1. That he might be the more patiently heard of his countrymen, the Israelites. The Israelites seeing their Prophet Amos so sharpe against the Syrians, and other their enemies, could not but with more quiet heare him,
1. That he might be the more patiently herd of his countrymen, the Israelites. The Israelites seeing their Prophet Amos so sharp against the Syrians, and other their enemies, could not but with more quiet hear him,
2. That they might haue no cause to wonder, if God should at any time come against them in vengeance, seeing that he would not spare the Syrians, and other their neighbor countries,
2. That they might have no cause to wonder, if God should At any time come against them in vengeance, seeing that he would not spare the Syrians, and other their neighbour countries,
Will not God spare the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? Then out of doubt he will not spare vs. They silly people neuer knew the holy will of God,
Will not God spare the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? Then out of doubt he will not spare us They silly people never knew the holy will of God,
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In the last place are the Moabites. This prophecie against the Moabites, Tremellius and Iunius in their translation of the Bible, do add to the first Chapter, as a part of it.
In the last place Are the Moabites. This prophecy against the Moabites, Tremellius and Iunius in their Translation of the bible, do add to the First Chapter, as a part of it.
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The words then which I haue read vnto you, are the burden of Moab; a heauy prophecie against Moab. And doe conteine three generall parts. 1. A preface, vers.
The words then which I have read unto you, Are the burden of Moab; a heavy prophecy against Moab. And do contain three general parts. 1. A preface, vers.
vers. 1. 4. A commination, or denuntiation of such punishment, as should be laid vpon them for their sins. vers. 2. & 3. This punishment is set downe, 1. In a generalitie:
vers. 1. 4. A commination, or denunciation of such punishment, as should be laid upon them for their Sins. vers. 2. & 3. This punishment is Set down, 1. In a generality:
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to bring vs to some further knowledge of God, then otherwise we should haue. These Names of God are obserued by ancient Diuines to be of two sorts, Negatiue, and Affirmatiue.
to bring us to Some further knowledge of God, then otherwise we should have. These Names of God Are observed by ancient Divines to be of two sorts, Negative, and Affirmative.
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The negatiue Names of God, are Vncreated, Incorporeall, Invisible, Incorruptible, Infinite, and such like: and these describe not, what God is; but what he is not;
The negative Names of God, Are Uncreated, Incorporeal, Invisible, Incorruptible, Infinite, and such like: and these describe not, what God is; but what he is not;
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as to men, doe yet belong vnto God, either modo excellentiae, by an excellencie: or modo causae independentis; as he is the primarie cause of all things.
as to men, do yet belong unto God, either modo excellentiae, by an excellency: or modo causae independentis; as he is the primary cause of all things.
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Now the affirmatiue Names of God, ascribed vnto him by way of relation, are the Names of the Trinitie, in which there is no NONLATINALPHABET, no cōmeation, no vnion;
Now the affirmative Names of God, ascribed unto him by Way of Relation, Are the Names of the Trinity, in which there is no, no commeation, no Union;
each person hath his proper name Father, Son, & Holy Ghost. The other affirmatiue Names of God ascribed vnto him by a metaphor, are affirmed of him either per NONLATINALPHABET, that euery man may vnderstand what they meane:
each person hath his proper name Father, Son, & Holy Ghost. The other affirmative Names of God ascribed unto him by a metaphor, Are affirmed of him either per, that every man may understand what they mean:
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But these their braine-sicke, superstitious, and blasphemous inventions, my tongue shall not enlarge. Yet thus much I say of this Name, that there is a secret in it. It is plaine Exod. 6.3.
But these their brainsick, superstitious, and blasphemous Inventions, my tongue shall not enlarge. Yet thus much I say of this Name, that there is a secret in it. It is plain Exod 6.3.
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This great name of God, this name Iehovah; first it importeth the eternitie of Gods essence in himselfe, that he is yesterday, and to day, and the same for euer; which was, which is, and which is to come.
This great name of God, this name Jehovah; First it imports the eternity of God's essence in himself, that he is yesterday, and to day, and the same for ever; which was, which is, and which is to come.
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Thirdly, it is the Memoriall of God vnto all ages, as himselfe calls it. Exod. 3.15. The Memoriall of his faithfulnes, his truth, and his constancie in the performance of his promises.
Thirdly, it is the Memorial of God unto all ages, as himself calls it. Exod 3.15. The Memorial of his faithfulness, his truth, and his constancy in the performance of his promises.
And therefore whensoeuer in any of the Prophets God promiseth, or threatneth, any great matter, to assure vs of the most certaine euent of such his promise,
And Therefore whensoever in any of the prophets God promises, or threatens, any great matter, to assure us of the most certain event of such his promise,
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Hath the Lord said, and shall he not doe it? Hath he spoken and shall he not accomplish it? Samuel with boldnes tells Saul, 1. Sam. 15.29. that the Lord, who is the strength of Israel will not lye nor repent;
Hath the Lord said, and shall he not do it? Hath he spoken and shall he not accomplish it? Samuel with boldness tells Saul, 1. Sam. 15.29. that the Lord, who is the strength of Israel will not lie nor Repent;
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so standing immutable, that they cannot be changed. Our Sauiour Christ giues record herevnto. Matth. 24 35. Coelum & terra praeteribunt. Heauen and Earth shall passe away;
so standing immutable, that they cannot be changed. Our Saviour christ gives record hereunto. Matthew 24 35. Coelum & terra praeteribunt. Heaven and Earth shall pass away;
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but Gods words, they shall not passe away. The grasse withereth, saith the Prophet Esay cap. 40.8. The grasse withereth, and the flower fadeth, but the word of our God shall stand for euer.
but God's words, they shall not pass away. The grass withereth, Says the Prophet Isaiah cap. 40.8. The grass withereth, and the flower fades, but the word of our God shall stand for ever.
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This his truth is eminent in himselfe, in his workes, and in his words. In himselfe, two manner of wayes. 1. In respect of his essence, whereby he truly is. 2. Forasmuch as he is the Idea, type,
This his truth is eminent in himself, in his works, and in his words. In himself, two manner of ways. 1. In respect of his essence, whereby he truly is. 2. Forasmuch as he is the Idea, type,
Now concerning the workes of God, they all are Truth? whether they be Internall, or Externall. His Internall workes are either personall, or essentiall: and both nothing but truth. For his personall workes:
Now Concerning the works of God, they all Are Truth? whither they be Internal, or External. His Internal works Are either personal, or essential: and both nothing but truth. For his personal works:
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the Father doth truly beget the Sonne, the Sonne is truly begotten of the Father: and the holy Ghost doth truly proceed from the Father: and the Sonne: the like must we say of his essentiall workes; Whatsoeuer God hath decreed, he hath truly decreed it, and doth truly execute it.
the Father does truly beget the Son, the Son is truly begotten of the Father: and the holy Ghost does truly proceed from the Father: and the Son: the like must we say of his essential works; Whatsoever God hath decreed, he hath truly decreed it, and does truly execute it.
Besides these Internall workes of God, some workes of his are called in the Schooles Externall. Such are the creation of the world, the conseruation of the same, the gouernment of the Church, the couenant with the faithfull,
Beside these Internal works of God, Some works of his Are called in the Schools External. Such Are the creation of the world, the conservation of the same, the government of the Church, the Covenant with the faithful,
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As the truth of God is eminent in himselfe, and in his workes, so also is it eminent in his words. This hath but now, bin prooued vnto you by the confession of Balaam, by the asseueration of Samuel, by the record of the Prophet Esay, and of our Sauiour Iesus Christ. I shut vp this doctrine of the truth of God, with the words of the blessed Apostle S. Paul, Rom. 3.3. Let God be true, and euery man a lyar.
As the truth of God is eminent in himself, and in his works, so also is it eminent in his words. This hath but now, been proved unto you by the Confessi of balaam, by the asseveration of Samuel, by the record of the Prophet Isaiah, and of our Saviour Iesus christ. I shut up this Doctrine of the truth of God, with the words of the blessed Apostle S. Paul, Rom. 3.3. Let God be true, and every man a liar.
Hereby may euery childe of God among vs be well assured, that our faith in God the Father, in Christ his Sonne, and in the holy Ghost, proceeding from the Father, and the Sonne, is most true and most certaine:
Hereby may every child of God among us be well assured, that our faith in God the Father, in christ his Son, and in the holy Ghost, proceeding from the Father, and the Son, is most true and most certain:
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who hath truly sayd concerning vs, and all other, who beleeue in Christ, that he hath loued vs before the foundation of the world, hath chosen vs to eternall life;
who hath truly said Concerning us, and all other, who believe in christ, that he hath loved us before the Foundation of the world, hath chosen us to Eternal life;
And not euery one, but he onely which is faithfull vnto death, shall receiue the crowne of life. Reuel. 2.10. Let the dog returne to his vomit, and the washed sow to her wallowing in the mire, as the Prouerbs are. 2. Pet. 2.22.
And not every one, but he only which is faithful unto death, shall receive the crown of life. Revel. 2.10. Let the dog return to his vomit, and the washed sow to her wallowing in the mire, as the Proverbs Are. 2. Pet. 2.22.
God is truth in himselfe, in his workes, and in his words. The first vse concerneth our faith in Christ, and our perseuerance therein. A second followeth. It appertaineth to thankesgiuing.
God is truth in himself, in his works, and in his words. The First use concerns our faith in christ, and our perseverance therein. A second follows. It appertaineth to thanksgiving.
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For if our saluation, and eternall life doe depend vpon the knowledge of the heauenly truth; and God brings none to the knowledge of this truth but his elect, and chosen people;
For if our salvation, and Eternal life do depend upon the knowledge of the heavenly truth; and God brings none to the knowledge of this truth but his elect, and chosen people;
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how great thankes ought we to giue vnto God, not onely for choosing vs, but also for making it knowne vnto vs by the reuelation of his truth, that we are his chosen people.
how great thanks ought we to give unto God, not only for choosing us, but also for making it known unto us by the Revelation of his truth, that we Are his chosen people.
I thanke my God alwayes on your behalfe, for the grace of God which is giuen you in Iesus Christ, that in all things ye are made rich in him, in all kind of speech. And in all knowledge.
I thank my God always on your behalf, for the grace of God which is given you in Iesus christ, that in all things you Are made rich in him, in all kind of speech. And in all knowledge.
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or are gainefull to vs in this present world, to be but losse and dung in respect of this knowledge of Gods holy truth, forasmuch as hereby we may winne Christ. Thus haue you the second vse of my doctrine. My doctrine was:
or Are gainful to us in this present world, to be but loss and dung in respect of this knowledge of God's holy truth, forasmuch as hereby we may win christ. Thus have you the second use of my Doctrine. My Doctrine was:
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and powers of our soules to represent our God in truth? He in the beginning, in the first man, in our forefather Adam, created and made vs in his owne image, after his owne likenesse. Gen. 1.26.
and Powers of our Souls to represent our God in truth? He in the beginning, in the First man, in our forefather Adam, created and made us in his own image, After his own likeness. Gen. 1.26.
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Then was man inuested with glorious roabes, with immortalitie, with vnderstanding, with freedome of will: then was he perfectly good, and chast, and pure, and iust, and true:
Then was man invested with glorious robes, with immortality, with understanding, with freedom of will: then was he perfectly good, and chaste, and pure, and just, and true:
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wherein all we whose names are written in the Register of the elect, and chosen children of God, must spend the remainder and residue of the dayes of our pilgrimage in this world.
wherein all we whose names Are written in the Register of the elect, and chosen children of God, must spend the remainder and residue of the days of our pilgrimage in this world.
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nor to a perfect and absolute fulfilling of the Law; for that is impossible, so long as wee carry about vs these vessels of corruption: witnesse St Paul Rom. 8.3.
nor to a perfect and absolute fulfilling of the Law; for that is impossible, so long as we carry about us these vessels of corruption: witness Saint Paul Rom. 8.3.
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Beloued, let vs apply our selues to this imitation of our heauenly Father, to be holy, as he is holy; to be perfect, as he is perfect; to be mercifull, as he is mercifull; and for my present purpose, to be true, as he is true.
beloved, let us apply our selves to this imitation of our heavenly Father, to be holy, as he is holy; to be perfect, as he is perfect; to be merciful, as he is merciful; and for my present purpose, to be true, as he is true.
To this last we may thus be led. God is our Creator; and he is the God of truth. Psal. 31.5. Christ is our Redeemer, and he is Truth. Ioh. 14.6. We are renued by the holy Ghost, and he is the spirit of Truth. Ioh. 16.13. We liue in the bosome of the Church;
To this last we may thus be led. God is our Creator; and he is the God of truth. Psalm 31.5. christ is our Redeemer, and he is Truth. John 14.6. We Are renewed by the holy Ghost, and he is the Spirit of Truth. John 16.13. We live in the bosom of the Church;
And are brought to the knowledge of the Truth. 1. Tim. 2.4. And are sanctified by Truth. Ioh. 17.17. Adde hereto, that we are commaunded euery one to speake the Truth, Ephes. 4.25.
And Are brought to the knowledge of the Truth. 1. Tim. 2.4. And Are sanctified by Truth. John 17.17. Add hereto, that we Are commanded every one to speak the Truth, Ephesians 4.25.
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And shall we doe our best to resemble God in Truth? To be true as he is true? Dearely beloued, sith we are the children of Truth (for God is Truth, and his children we are) let vs walke,
And shall we do our best to resemble God in Truth? To be true as he is true? Dearly Beloved, sith we Are the children of Truth (for God is Truth, and his children we Are) let us walk,
What shall I more say to this poynt, but exhort you in St Paules words, Ephes. 4.25. That ye would cast off lying, and speake euery man the truth to his neighbour.
What shall I more say to this point, but exhort you in Saint Paul's words, Ephesians 4.25. That you would cast off lying, and speak every man the truth to his neighbour.
wherein inferiors, sith they will not be ruled by reason, must be ordered by religion. Tell such of the Scriptures, you may as well vrge them with Lucians narrations:
wherein inferiors, sith they will not be ruled by reason, must be ordered by Religion. Tell such of the Scriptures, you may as well urge them with Lucians narrations:
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and the Prince proclaime the foulest leapers, that euer yet sore ranne vpon; very worthy to bee excluded the hoast, and to haue their habitation alone:
and the Prince proclaim the Foulest leapers, that ever yet soar ran upon; very worthy to be excluded the host, and to have their habitation alone:
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Thus farre am I guided by my first doctrine, grounded vpon this essentiall name of God, his name Iehouah: importing his truth in himselfe, in his workes, and in his words: Thus saith Iehouah.
Thus Far am I guided by my First Doctrine, grounded upon this essential name of God, his name Jehovah: importing his truth in himself, in his works, and in his words: Thus Says Jehovah.
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Thus saith the Lord ] Is not this the prophesie of Amos? Are not all the words of this prophesie, chap. 1.1. called the words of Amos the heardsman? What then meaneth this phrase, Thus saith the Lord? As Almighty God in olde time spake to our Fathers by the mouth of Moses, Exod 4.12.
Thus Says the Lord ] Is not this the prophesy of Amos? are not all the words of this prophesy, chap. 1.1. called the words of Amos the herdsman? What then means this phrase, Thus Says the Lord? As Almighty God in old time spoke to our Father's by the Mouth of Moses, Exod 4.12.
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So did hee in succeeding ages speake vnto them by the mouth of other his Prophets, Luke 1.70. Heereto S. Peter beareth record, 2. Epist. 1.20. Know this, saith he, that no prophesie in the Scripture is of any priuate motion;
So did he in succeeding ages speak unto them by the Mouth of other his prophets, Lycia 1.70. Hereto S. Peter bears record, 2. Epistle 1.20. Know this, Says he, that no prophesy in the Scripture is of any private motion;
Not one of them spake one word of a naturall man, in all their ministeries: the words which they spake, were the words of him that sent them: they spake not of themselues; God spake in them.
Not one of them spoke one word of a natural man, in all their ministeries: the words which they spoke, were the words of him that sent them: they spoke not of themselves; God spoke in them.
Whensoeuer were the time, whatsoeuer were the meanes, whosoeuer were the man, wheresoeuer were the place, whatsoeuer were the people, the words were the Lords. Hence ariseth this doctrine:
Whensoever were the time, whatsoever were the means, whosoever were the man, wheresoever were the place, whatsoever were the people, the words were the lords. Hence arises this Doctrine:
Is the liuing and immortall God the author of holy Scripture? Heere are all they to bee reprooued, who doe vilifie and debase the sacred Scriptures, and esteeme not of them,
Is the living and immortal God the author of holy Scripture? Here Are all they to be reproved, who do vilify and debase the sacred Scriptures, and esteem not of them,
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as of the word of God. Such are they, who bearing in their fore-heads, the stampe of Christians, haue notwithstanding giuen their names to that Antichrist of Rome, and the now-false Church there.
as of the word of God. Such Are they, who bearing in their foreheads, the stamp of Christians, have notwithstanding given their names to that Antichrist of Rome, and the now-false Church there.
Their Cardinall Hosius stayes not heere, he proceedes a degree further. He coynes a distinction of Scripture, as its vsed by themselues, whom he calleth Catholikes,
Their Cardinal Hosius stays not Here, he proceeds a degree further. He coins a distinction of Scripture, as its used by themselves, whom he calls Catholics,
His words are in the end of his third book against Brentius his Prolegomena. The Scripture, quomodo profertur à Catholicis verbū est Dei, quomodo profertur ab Haereticis verbum est Diaboli, as it is alledged by vs,
His words Are in the end of his third book against Brent his Prolegomena. The Scripture, quomodo profertur à Catholics verbū est Dei, quomodo profertur ab Heretics verbum est Diaboli, as it is alleged by us,
Melius consultum fuisse Ecclesiae, si nulla vnquam extitisset Scriptura, that, had there neuer beene any Scripture, the Church had beene better prouided for, then now it is.
Better consultum Fuisse Ecclesiae, si nulla vnquam extitisset Scripture, that, had there never been any Scripture, the Church had been better provided for, then now it is.
Is the liuing and immortall God the author of holy Scripture? Heere then is a lesson for vs, whom God hat set a part to be Preachers, and Expounders of his will.
Is the living and immortal God the author of holy Scripture? Here then is a Lesson for us, whom God hat Set a part to be Preachers, and Expounders of his will.
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For if wee, yea if an Angell from Heauen shall preach otherwise vnto you, then from the Lords own mouth, speaking in his holy word, NONLATINALPHABET; let him be accursed;
For if we, yea if an Angel from Heaven shall preach otherwise unto you, then from the lords own Mouth, speaking in his holy word,; let him be accursed;
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In like sort, if you receiue it, it will saue your soules. It is able so to doe. S. Iames shall bee your pledge, chap. 1.21. Receiue it therefore with meeknesse, that by it your soules may liue.
In like sort, if you receive it, it will save your Souls. It is able so to do. S. James shall be your pledge, chap. 1.21. Receive it Therefore with meekness, that by it your Souls may live.
I am heere, Lord, in all humble feare, to heare thy blessed pleasure, what this day thou wilt put into the mouth of the Preacher to deliuer vnto me, I am heere, speake on, Lord, thy seruant heareth.
I am Here, Lord, in all humble Fear, to hear thy blessed pleasure, what this day thou wilt put into the Mouth of the Preacher to deliver unto me, I am Here, speak on, Lord, thy servant hears.
how much more then ought yee so to doe, when the King of Heauen, and Lord of the Earth, the liuing and immortall God, calleth vpon you by his Ministers?
how much more then ought ye so to do, when the King of Heaven, and Lord of the Earth, the living and immortal God, calls upon you by his Ministers?
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What remaineth but that you suffer a word of Exhortation. It shall bee short: in S. Pauls words, Coloss. 3.16. Holy and beloued, as the elect of God, let the word of God dwell plenteously in you in all wisdome.
What remains but that you suffer a word of Exhortation. It shall be short: in S. Paul's words, Coloss. 3.16. Holy and Beloved, as the elect of God, let the word of God dwell plenteously in you in all Wisdom.
This word of God, it is his most royall and celestiall Testament, it is the oracle of his heauenly Sanctuarie, it is the only key vnto vs of his reuealed counsels;
This word of God, it is his most royal and celestial Testament, it is the oracle of his heavenly Sanctuary, it is the only key unto us of his revealed Counsels;
it is milke from his sacred breasts, the earnest and pledge of his fauor to his Church, the light of our feete, the ioy of our hearts, the breath of our nostrils, the pillar of our faith, the anchor of our hope, the ground of our loue, the euidence of our future blessednes.
it is milk from his sacred breasts, the earnest and pledge of his favour to his Church, the Light of our feet, the joy of our hearts, the breath of our nostrils, the pillar of our faith, the anchor of our hope, the ground of our love, the evidence of our future blessedness.
euen our Lord Iesus Christ, who finding your wayes clensed, and your selues made cleane by his sacred word, will in his due time translate you from this valley of teares, into Ierusalem which is aboue, the most glorious Citie of God.
even our Lord Iesus christ, who finding your ways cleansed, and your selves made clean by his sacred word, will in his due time translate you from this valley of tears, into Ierusalem which is above, the most glorious city of God.
From him by lineall descent came these Moabites, a people inhabiting that part of the East, which is commonly knowne by the name of Coelesyria, but was formerly the possession of the Amorites. These Moabites, like their brethren the Ammonites, were professed enemies to the people of God,
From him by lineal descent Come these Moabites, a people inhabiting that part of the East, which is commonly known by the name of Coelosyria, but was formerly the possession of the amorites. These Moabites, like their brothers the Ammonites, were professed enemies to the people of God,
Gods commandement is expressed Deut. 23.3. The Ammonites, and the Moabites shall not enter into the Congregation of the Lord. And its repeated Nehem. 13.1. The Ammonites, and the Moabites shall not enter into the Congregation of God. Thus haue you the accused;
God's Commandment is expressed Deuteronomy 23.3. The Ammonites, and the Moabites shall not enter into the Congregation of the Lord. And its repeated Nehemiah 13.1. The Ammonites, and the Moabites shall not enter into the Congregation of God. Thus have you the accused;
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euen the Moabites; the posteritie of Moab, who was Lots sonne; inhabitants of Coelesyria, and borderers vpon the Holy Land, the possession of the Israelites.
even the Moabites; the posterity of Moab, who was Lots son; inhabitants of Coelosyria, and borderers upon the Holy Land, the possession of the Israelites.
Fourthly, because without respect of their allegiance to the Kings of Israel, due vnto them vpon King Dauids conquest, they rebelled against Israel after the death of Ahab. 2. King. 1.1. Fiftly, because they waged warre against Iehosaphat King of Iudah. 2 Chrō. 20.1. Sixtly, because they derided the Israelites, vpbraided them, and made a iest at them. Ier. 48.27. Zephan. 2.8. You see the inhumanitie of the Moabites. Concerning their pride, heare the words of Ieremie chap. 48.29. We haue heard the pride of Moab:
Fourthly, Because without respect of their allegiance to the Kings of Israel, due unto them upon King David conquest, they rebelled against Israel After the death of Ahab. 2. King. 1.1. Fifty, Because they waged war against Jehoshaphat King of Iudah. 2 Chronicles. 20.1. Sixty, Because they derided the Israelites, upbraided them, and made a jest At them. Jeremiah 48.27. Zephaniah. 2.8. You see the inhumanity of the Moabites. Concerning their pride, hear the words of Ieremie chap. 48.29. We have herd the pride of Moab:
The soule that sinneth, it shall be punished. God makes it good by an oath Deut. 23.41. That he will whet his glittring sword, and his hand shall take hold on iudgement to execute vengeance for sinne.
The soul that Sinneth, it shall be punished. God makes it good by an oath Deuteronomy 23.41. That he will whet his glittering sword, and his hand shall take hold on judgement to execute vengeance for sin.
Sinne was his motiue to cast downe Angels into Hell, to thrust Adam out of Paradise, to turne Cities into ashes, to ruinate Nations, to torment his owne bowels in the similitude of sinfull flesh.
Sin was his motive to cast down Angels into Hell, to thrust Adam out of Paradise, to turn Cities into Ashes, to ruinate nations, to torment his own bowels in the similitude of sinful Flesh.
Some would hither referre that Historie, 2 Kings 3. Where it is recorded of the King of Israel, that he assisted with two other Kings, the King of Iuda, and the King of Edom, made war vpon the King of Moab. The King of Moab, when he saw the battle was to sore for him, tooke with him seauen hundred stout warriours,
some would hither refer that History, 2 Kings 3. Where it is recorded of the King of Israel, that he assisted with two other Kings, the King of Iuda, and the King of Edom, made war upon the King of Moab. The King of Moab, when he saw the battle was to soar for him, took with him seauen hundred stout warriors,
that the King of Moab should offer vp for a burnt offering vpon the wall his owne eldest sonne, thereby to obtaine helpe of his God against his enemies.
that the King of Moab should offer up for a burned offering upon the wall his own eldest son, thereby to obtain help of his God against his enemies.
It is a tradition of the Hebrewes, that after the buriall of the King of Edom (that King, who went vp with Iehoram, King of Israel, and Iehoshaphat King of Iudah, to warre against Mesha, King of Moab ▪ ) the Moabites, in vltionem doloris, to be reuenged vpon him for the sorrow, which he wrought them;
It is a tradition of the Hebrews, that After the burial of the King of Edom (that King, who went up with Jehoram, King of Israel, and Jehoshaphat King of Iudah, to war against Mesha, King of Moab ▪) the Moabites, in vltionem doloris, to be revenged upon him for the sorrow, which he wrought them;
Edom, the first Father of the Edomites, or Idumaeans, was otherwise called Esau, and was sonne of Izhac, who was sonne of Abraham. And Moab, from whom the nation of the Moabites tooke their name, was sonne vnto Lot, and Lot was Abrahams brothers sonne, the sonne of Haran. There was then betweene the Moabites, and Edomites neerenesse of bloud, and full kindred.
Edom, the First Father of the Edomites, or Idumaeans, was otherwise called Esau, and was son of Izhac, who was son of Abraham. And Moab, from whom the Nation of the Moabites took their name, was son unto Lot, and Lot was Abrahams Brother's son, the son of Haran. There was then between the Moabites, and Edomites nearness of blood, and full kindred.
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There is a kinde of cruelty, that violateth, and extinguisheth the rightes of consanguinity, and naturall affection, and that specially displeaseth God. First, to the first.
There is a kind of cruelty, that violateth, and extinguisheth the rights of consanguinity, and natural affection, and that specially displeaseth God. First, to the First.
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some their teeth; as Boares and Dogs: some their nayles, as Griffins and Lyons: some their poyson, either in their tongues, as Serpents, or in their tayles, as Scorpions,
Some their teeth; as Boars and Dogs: Some their nails, as Griffins and Lyons: Some their poison, either in their tongues, as Serpents, or in their tails, as Scorpions,
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The more are they to be reproued, who liuing among men, haue, as it were, put off the nature of Man, by their delight in cruell dealing. Such is the racking Landlord, who takes aduantage against his poore tenant for euery trifle.
The more Are they to be reproved, who living among men, have, as it were, put off the nature of Man, by their delight in cruel dealing. Such is the racking Landlord, who Takes advantage against his poor tenant for every trifle.
Such is the greedie Vsurer, who eares vp his brothers substance with interest. Such is the stony-hearted Physitian, or Chirurgion, that prolongeth his patients disease,
Such is the greedy Usurer, who ears up his Brother's substance with Interest. Such is the stonyhearted physician, or Chirurgeon, that prolongeth his patients disease,
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It is written to the disprayse of Achilles, that he dragged the dead bodie of Hector thrise about the wals of Troy. It is written to the dispraise of Tullia, proud Tarquius wife, that she droue her waggon ouer the dead bodie of her Father Seruius Tullius the sixt King of Rome. It is written to the dispraise of Antonie, the Triumvir, one of the three, who bore the sway at the beginning of the Romane Empire, that he caused the right hand,
It is written to the dispraise of Achilles, that he dragged the dead body of Hector thrice about the walls of Troy. It is written to the dispraise of Tullia, proud Tarquius wife, that she drove her wagon over the dead body of her Father Servius Tullius the sixt King of Room. It is written to the dispraise of Antonius, the Triumvir, one of the three, who boar the sway At the beginning of the Roman Empire, that he caused the right hand,
And was it not a note of too much cruelty in Antonies wife, whether it were Fuluia, or that proud Egyptian Queene Cleopatra, that she thrust her needle through the tongue of that dead Orator? Thus haue prophane Authors Ʋirgil, Livie, Plutarch, and others, conducted onely by natures light, noted,
And was it not a note of too much cruelty in Antonies wife, whither it were Fuluia, or that proud Egyptian Queen Cleopatra, that she thrust her needle through the tongue of that dead Orator? Thus have profane Authors Ʋirgil, Livy, Plutarch, and Others, conducted only by nature's Light, noted,
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To this purpose the holy Euangelists, S. Mathew, and S. Marke; St Mathew chap. the 14. and St Marke chap. the 6. haue recorded it for a memoriall to all ensuing ages;
To this purpose the holy Evangelists, S. Matthew, and S. Mark; Saint Matthew chap. the 14. and Saint Mark chap. the 6. have recorded it for a memorial to all ensuing ages;
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and vniust death of that holy man satisfie thy greedie, and bloud thirstie heart, but that thou must haue his head brought before thee in a platter? and that at such a time,
and unjust death of that holy man satisfy thy greedy, and blood thirsty heart, but that thou must have his head brought before thee in a platter? and that At such a time,
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What did she to it? Doubtlesse, all the disgrace she could. One thing St Hierome in his second booke of his Apollogie against Ruffinus, specifieth, that she thrust his tongue through with a needle.
What did she to it? Doubtless, all the disgrace she could. One thing Saint Jerome in his second book of his Apology against Ruffinus, specifieth, that she thrust his tongue through with a needle.
Quid est, quod filius Dei tormentis in vita toleratis, non contentus, voluit etiam post mortem vulnera accipere? What is it, that the sonne of God not content with such torments,
Quid est, quod filius Dei tormentis in vita toleratis, non Contentus, voluit etiam post mortem vulnera accipere? What is it, that the son of God not content with such torments,
In the 79. Psalme ver. 2. the Prophet in Israels behalfe complaineth vnto God, against the surprisers of Ierusalem, that they gaue the dead bodies of Gods seruants to be meat vnto the fowles of heauen,
In the 79. Psalm ver. 2. the Prophet in Israel's behalf Complaineth unto God, against the surprisers of Ierusalem, that they gave the dead bodies of God's Servants to be meat unto the fowls of heaven,
This doctrine may teach vs, to carry our selues peaceably, and louingly towards our parents, our children, our brethren, our kinsmen, all that are of our bloud.
This Doctrine may teach us, to carry our selves peaceably, and lovingly towards our Parents, our children, our brothers, our kinsmen, all that Are of our blood.
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the bond of one Lord, one faith, one baptisme, one God, and Father of all, which is aboue all, and through all, and in you all, as St Paul speaketh, Ephes. 4.5.6.
the bound of one Lord, one faith, one Baptism, one God, and Father of all, which is above all, and through all, and in you all, as Saint Paul speaks, Ephesians 4.5.6.
and the seruants of Lot. All the tales his men could tell him, could not worke in him any dislike of Lot. To end that debate, Abraham goeth to Lot. Abraham, Lots elder,
and the Servants of Lot. All the tales his men could tell him, could not work in him any dislike of Lot. To end that debate, Abraham Goes to Lot. Abraham, Lots elder,
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His words, are as the words whereof Salomon speaketh, Prou. 25.11. they are like apples of gold with pictures of siluer, they are spoken in their place; and are recorded Gen. 13.8.
His words, Are as the words whereof Solomon speaks, Prou. 25.11. they Are like Apples of gold with pictures of silver, they Are spoken in their place; and Are recorded Gen. 13.8.
You see the strength of the bond of bloud, how forcible it is betweene man and man, as men. I told you of a stronger bond betweene man and man, as Christians, and that was the bond of one Lord, one Faith, one Baptisme, one God and Father of all, which is aboue all, and through all, and in vs all.
You see the strength of the bound of blood, how forcible it is between man and man, as men. I told you of a Stronger bound between man and man, as Christians, and that was the bound of one Lord, one Faith, one Baptism, one God and Father of all, which is above all, and through all, and in us all.
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The iust and wise man knoweth (saith Lactantius) cuncto• ab eodem Deo, & eadem conditione generatos, iure fraternitatis esse coniunctos, that all who are borne of one God,
The just and wise man Knoweth (Says Lactantius) cuncto• ab Eodem God, & Same condition generatos, iure fraternitatis esse coniunctos, that all who Are born of one God,
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Hac lege adoptati sumus omnes in Dei filios, vt alij alijs mutuo fratres simus, Wee are all adopted or chosen to be the sonnes of God vpon this condition, that we mutually be brethren, one vnto another.
Hac lege adoptati sumus omnes in Dei Sons, vt alij Alijs mutuo Brothers Simus, we Are all adopted or chosen to be the Sons of God upon this condition, that we mutually be brothers, one unto Another.
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Let good Abraham be the patterne of our imitation. If there be any variance, or iarring among vs, let vs goe one to another, and kindely entreat one another;
Let good Abraham be the pattern of our imitation. If there be any variance, or jarring among us, let us go one to Another, and kindly entreat one Another;
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To bee short, almes without Loue, prophesie without Loue, knowledge without Loue, miracles without Loue, martyrdome without Loue, prayer without Loue, and the like very commendable and good workes, all are nothing.
To be short, alms without Love, prophesy without Love, knowledge without Love, Miracles without Love, martyrdom without Love, prayer without Love, and the like very commendable and good works, all Are nothing.
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Raise vp in vs a desire of brotherly Loue, that wee may euery one haue a care to helpe another, that our Loue be not fained, false, hypocriticall, wayward, tedious, disdainefull, nor hunting after profit;
Raise up in us a desire of brotherly Love, that we may every one have a care to help Another, that our Love be not feigned, false, hypocritical, wayward, tedious, disdainful, nor hunting After profit;
as God would bring vpon the Moabites for their sinnes. The punishments are described, first generally, and then more specially. The general description is;
as God would bring upon the Moabites for their Sins. The punishments Are described, First generally, and then more specially. The general description is;
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that Moab was Lots sonne, and that from him lineally descended the Moabites, a people inhabiting that part of the East, which is commonly knowne by the name of Caelesyria, and was in former times the possession of the Amorites. I now adde, that from the same Moab, the sonne of Lot, a city in Arabia, afterward called Areopolis, was named Moab, and thence the whole prouince, region, countrey,
that Moab was Lots son, and that from him lineally descended the Moabites, a people inhabiting that part of the East, which is commonly known by the name of Coelesyria, and was in former times the possession of the amorites. I now add, that from the same Moab, the son of Lot, a City in Arabia, afterwards called Areopolis, was nam Moab, and thence the Whole province, region, country,
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The other new name is in the Hebrew, NONLATINALPHABET, in the vulgar Latin, Carioth; in the English - Geneua translation, Kerioth; in Ʋatablus, Cerijoth; in Tremellius and Iunius, Kerijoth; the Septuagint in their Greeke translation, take the word for an appellatiue;
The other new name is in the Hebrew,, in the Vulgar Latin, Carioth; in the English - Geneva Translation, Kerioth; in Ʋatablus, Cerijoth; in Tremellius and Iunius, Kerijoth; the septuagint in their Greek Translation, take the word for an appellative;
One was belonging to the Tribe of Iuda, and lay towards the coasts of Edom south-ward, mentioned Iosh. 15.25. The other was in the land of Moab; so sayth Eusebius in his Hebrew places:
One was belonging to the Tribe of Iuda, and lay towards the coasts of Edom southward, mentioned Joshua 15.25. The other was in the land of Moab; so say Eusebius in his Hebrew places:
And where doth Ieremy write so? In his fortieth chapter, which is wholly spent in denouncing destruction to the Moabites, vers. 24. it is sayd, that iudgement is come vpon Kerioth.
And where does Ieremy write so? In his fortieth chapter, which is wholly spent in denouncing destruction to the Moabites, vers. 24. it is said, that judgement is come upon Kerioth.
The second circumstance concerneth the punishment, which is by fire: I will send a fire. By fire heere wee are to vnderstand, not so much a true and naturall fire,
The second circumstance concerns the punishment, which is by fire: I will send a fire. By fire Here we Are to understand, not so much a true and natural fire,
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hayle, water, thunder, sicknesse, or any other of the executioners of Gods wrath, for the sinnes of men, may bee signified by this word, Fire. Fire in this place is put for the sword,
hail, water, thunder, sickness, or any other of the executioners of God's wrath, for the Sins of men, may be signified by this word, Fire. Fire in this place is put for the sword,
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Th• fire (whether naturall or figuratiue) that is, the fire and all other creatures are at the Lords commandement, to bee employed by him in the punishment of the wicked. Of this doctrine heeretofore.
Th• fire (whither natural or figurative) that is, the fire and all other creatures Are At the lords Commandment, to be employed by him in the punishment of the wicked. Of this Doctrine heretofore.
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It is not to be passed ouer without obseruation, that the palaces of Kerioth are here threatned, to be deuoured with this fire, sent from the Lord. Were I now to speake before Princes,
It is not to be passed over without observation, that the palaces of Kerioth Are Here threatened, to be devoured with this fire, sent from the Lord. Were I now to speak before Princes,
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or great Estates, I could from hence giue them an Item, that they set not their hearts ouermuch vpon their castles, towers, mansion houses, faire palaces,
or great Estates, I could from hence give them an Item, that they Set not their hearts overmuch upon their Castles, towers, mansion houses, fair palaces,
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These things I haue heretofore laboured to lay vnto your hearts, occasioned by the like generall commination or denuntiation of iudgement (fiue times repeated) in the former chapter, against the Syrians, the Philistines, the Tyrians, the Edomites, and the Ammonites. Now we are to consider what is more specially prophecied against these Moabites. For the easier explication whereof, I obserued two points: 1. The manner of the punishment. 2. The extent of it.
These things I have heretofore laboured to lay unto your hearts, occasioned by the like general commination or denunciation of judgement (fiue times repeated) in the former chapter, against the Syrians, the philistines, the Tyrians, the Edomites, and the Ammonites. Now we Are to Consider what is more specially prophesied against these Moabites. For the Easier explication whereof, I observed two points: 1. The manner of the punishment. 2. The extent of it.
Moab shall dye ] Moab is here put for the Moabites, the people of Moab, the inhabitants of the Kingdome of Moab. Moab shall dye ] There is a ciuill death, there is a corporall death, there is a spirituall death,
Moab shall die ] Moab is Here put for the Moabites, the people of Moab, the inhabitants of the Kingdom of Moab. Moab shall die ] There is a civil death, there is a corporal death, there is a spiritual death,
we may haue so good store of friends, that we may well say with the Shunamite, 2. King. 4.13. I neede no speaking for me, either to the King, or to the Captaine of the Hoste;
we may have so good store of Friends, that we may well say with the Shunamite, 2. King. 4.13. I need no speaking for me, either to the King, or to the Captain of the Host;
As one that shooteth at a marke, sometimes is gone, and sometimes is short, sometimes lighteth on the right hand, sometimes on the left, at length hitteth the marke:
As one that shoots At a mark, sometime is gone, and sometime is short, sometime lights on the right hand, sometime on the left, At length hitteth the mark:
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so Death shootes at Noble men beyond vs, at meane men short of vs, at our friends on the right hand, at our enemies on the left; at length hitteth our selues.
so Death shoots At Noble men beyond us, At mean men short of us, At our Friends on the right hand, At our enemies on the left; At length hitteth our selves.
O Death how bitter is the remembance of thee? How quickly and suddainely stealest thou vpon vs? How secret are thy paths and wayes? How doubtfull is thy houre? How vniuersall is thy signiorie and deminion? The mighty cannot escape thee;
Oh Death how bitter is the remembance of thee? How quickly and suddenly stealest thou upon us? How secret Are thy paths and ways? How doubtful is thy hour? How universal is thy signiory and deminjon? The mighty cannot escape thee;
thou art such a one, as Almighty God washeth his hands of thee, and cleareth himselfe in plaine words, by the mouth of the Wiseman, saying, ( Wisd. 1.13.) that he neuer made thee.
thou art such a one, as Almighty God washes his hands of thee, and cleareth himself in plain words, by the Mouth of the Wiseman, saying, (Wisdom 1.13.) that he never made thee.
] it made him preferre the day of death, before the day of birth; his words are Eccles. 7.3. Better is the day of death, then the day that one is borne.
] it made him prefer the day of death, before the day of birth; his words Are Eccles. 7.3. Better is the day of death, then the day that one is born.
Moab shall dye with tumult, with shouting, and with the sound of a trumpet. ] In tumultu, with a tumult, so some do reade, Ʋatablus, Caluin, Mercer, Gualter;
Moab shall die with tumult, with shouting, and with the found of a trumpet. ] In tumultu, with a tumult, so Some do read, Ʋatablus, Calvin, Mercer, Gualter;
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in strepitu, with a noyse, so Iunius, and Drusius; in sonitu, with a sound, so Brentius, and the author of the vulgar Latine. The 70. haue NONLATINALPHABET, Moab shall dye through imbecillity, or weakenes. The word in the originall is NONLATINALPHABET,
in strepitu, with a noise, so Iunius, and Drusius; in sonitu, with a found, so Brent, and the author of the Vulgar Latin. The 70. have, Moab shall die through imbecility, or weakness. The word in the original is,
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NONLATINALPHABET With shouting. ] This very word we met with with in the 14. verse of the first Chapter, where it is brought to set forth the terrour of that iudgement, which God would bring vpon the Ammonites. The word I expounded in my 20. Sermon on the first Chapter,
With shouting. ] This very word we met with with in the 14. verse of the First Chapter, where it is brought to Set forth the terror of that judgement, which God would bring upon the Ammonites. The word I expounded in my 20. Sermon on the First Chapter,
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and the wall of Iericho shall fall downe flat. To this vse Ezechiel alludeth Chap. 7.14. They haue blowne the trumpet, and prepared all, but none goeth to the battell.
and the wall of Jericho shall fallen down flat. To this use Ezechiel alludeth Chap. 7.14. They have blown the trumpet, and prepared all, but none Goes to the battle.
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And S. Paul speaks of it, 1. Corinth. 14.8. If the trumpet giue an vncertaine sound, who shall prepare himselfe to battle? The Prophet Zephanie also hath respect vnto it, Chap. 2.16.
And S. Paul speaks of it, 1. Corinth. 14.8. If the trumpet give an uncertain found, who shall prepare himself to battle? The Prophet Zephaniah also hath respect unto it, Chap. 2.16.
Moab shall dye, with a tumult, with a shouting, and with the sound of a trumpet ] Moab ] that is, the Moabites, the people of Moab, shall dye ] shall depart this life,
Moab shall die, with a tumult, with a shouting, and with the found of a trumpet ] Moab ] that is, the Moabites, the people of Moab, shall die ] shall depart this life,
That warre is one of the executioners of Gods vengeance, its plaine in Ezech. 14.21. There God himself makes it one of his foure sore iudgements. The foure are;
That war is one of the executioners of God's vengeance, its plain in Ezekiel 14.21. There God himself makes it one of his foure soar Judgments. The foure Are;
These two places of Ezechiel, (to omit many other, as pregnant, here and there dispersed throughout the sacred Volumes of Gods eternall word) these two doe speake plainely, that warre is one of the executioners of Gods vengeance.
These two places of Ezechiel, (to omit many other, as pregnant, Here and there dispersed throughout the sacred Volumes of God's Eternal word) these two do speak plainly, that war is one of the executioners of God's vengeance.
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That it is sent vpon a Land for the sinnes of the people, I made it plaine vnto you by like euidence of holy Writ in my 20. Sermon vpon the former chapter.
That it is sent upon a Land for the Sins of the people, I made it plain unto you by like evidence of holy Writ in my 20. Sermon upon the former chapter.
My proofes were taken from Levit. 26.25. Deut. 28.49. Ierem. 5.15. Whence I inferred, that warre, and all the euills of warre are from the Lord; that warre is one of the accomplishments of Gods iudgements;
My proofs were taken from Levit. 26.25. Deuteronomy 28.49. Jeremiah 5.15. Whence I inferred, that war, and all the evils of war Are from the Lord; that war is one of the accomplishments of God's Judgments;
We grieue the Holy Spirit of that sacred Maiestie with our manifold and daily sinnes: our sinnes of omission, our sins of infirmitie, and our sinnes of presumption;
We grieve the Holy Spirit of that sacred Majesty with our manifold and daily Sins: our Sins of omission, our Sins of infirmity, and our Sins of presumption;
our sinnes of ignorance, and our sinnes of wilfulnesse; our strife, variance, and debate; our vsurie, oppression, and cruelty; our vncleannesse, wantonnes, and drunkennes;
our Sins of ignorance, and our Sins of wilfulness; our strife, variance, and debate; our Usury, oppression, and cruelty; our uncleanness, wantonness, and Drunkenness;
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and sent among vs a dearth and scarcitie; yet haue wee not returned vnto him. Not long since he commanded his armies of waters to issue from out their channell,
and sent among us a dearth and scarcity; yet have we not returned unto him. Not long since he commanded his armies of waters to issue from out their channel,
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Not returned vnto him? What? Can no medicine, that God applyeth, mollifie our hard hearts? Can none of his corrections amend vs? Will we needs try whether he will send a sword vpon vs? He shaked his sword ouer vs, (many of vs may well remember it) when the great Spanish Armada floated on our Seas:
Not returned unto him? What? Can no medicine, that God Applieth, mollify our hard hearts? Can none of his corrections amend us? Will we needs try whither he will send a sword upon us? He shaked his sword over us, (many of us may well Remember it) when the great Spanish Armada floated on our Seas:
Were we spared? What shall we render to the Lord for so great mercy? We will with Dauid, Ps. 116.13. We will take the cup of saluation, we will call vpon the name of the Lord, and will offer vnto him the sacrifice of prayse.
Were we spared? What shall we render to the Lord for so great mercy? We will with David, Ps. 116.13. We will take the cup of salvation, we will call upon the name of the Lord, and will offer unto him the sacrifice of praise.
and destroy, Iudicem ] the Iudge, the chiefest gouernour and ruler in Moab, the King. Nam Reges quo { que } populum indicabant, For Kings also did iudge the people,
and destroy, judge ] the Judge, the chiefest governor and ruler in Moab, the King. Nam Reges quo { que } Populum indicabant, For Kings also did judge the people,
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I will cut off, root out, and vtterly destroy, the iudge, the King, out of the midst thereof ] Out of the midst of what? Of Moab? of Kerioth? Both are mentioned vers. 2. Dauid, Camius, and some other, say of Kerioth, which was Sedes Regum, the cittie of the Kings habitation. The meaning is:
I will Cut off, root out, and utterly destroy, the judge, the King, out of the midst thereof ] Out of the midst of what? Of Moab? of Kerioth? Both Are mentioned vers. 2. David, Camius, and Some other, say of Kerioth, which was Sedes Regum, the City of the Kings habitation. The meaning is:
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I will cut off, roote out, or destroy, the iudge, the King, out of the middest of the strongest cittie of the Kingdome of Moab, be it Moab, Kerioth, or any other;
I will Cut off, root out, or destroy, the judge, the King, out of the midst of the Strongest City of the Kingdom of Moab, be it Moab, Kerioth, or any other;
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For its added for a conclusion to this Prophecie, NONLATINALPHABET sayth the Lord. The Lord hath said it, that neither Prince nor King shall be extempt from his iudgements;
For its added for a conclusion to this Prophecy, say the Lord. The Lord hath said it, that neither Prince nor King shall be extempt from his Judgments;
This truth I haue heretofore confirmed vnto you, in my 21. Lecture, on the former Chapter, handling those words Chap. 1. vers. 15. Their King shall goe into captiuitie he,
This truth I have heretofore confirmed unto you, in my 21. Lecture, on the former Chapter, handling those words Chap. 1. vers. 15. Their King shall go into captivity he,
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and his Princes together, I proued vnto you this doctrine, When God punisheth a nation with captiuitie for their sinnes, he spareth neither Priest, nor Prince, nor King.
and his Princes together, I proved unto you this Doctrine, When God Punisheth a Nation with captivity for their Sins, he spares neither Priest, nor Prince, nor King.
for his wonderfull patience towards vs. Our sinnes are as impudent, as euer were the sinnes of the Moabites, Our three and foure transgressions, our many sinnes doe cry aloud to Heauen against vs,
for his wonderful patience towards us Our Sins Are as impudent, as ever were the Sins of the Moabites, Our three and foure transgressions, our many Sins do cry aloud to Heaven against us,
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It was good counsaile which Iudith gaue to Ozias, Chabris, and Charmis the ancients of the cittie Bethulia. (Iudith 8.12.) Quia patiens Dominus est, in hoc ipso paniteamus,
It was good counsel which Iudith gave to Ozias, Chabris, and Charmis the ancients of the City Bethulia. (Iudith 8.12.) Quia Patient Dominus est, in hoc ipso paniteamus,
It is true Dominus patiens, the Lord is slow to anger; but the Prophet Nahum. Chap. 1.3. addeth also, that he is great in power, and surely will not cleare the wicked.
It is true Dominus Patient, the Lord is slow to anger; but the Prophet Nahum. Chap. 1.3. adds also, that he is great in power, and surely will not clear the wicked.
and thou shalt perish in time of vengeance. What remaineth but that we pray with Ieremie? Chap. 31.18. Conuert thou vs O Lord, and we shall be conuerted;
and thou shalt perish in time of vengeance. What remains but that we pray with Ieremie? Chap. 31.18. Convert thou us O Lord, and we shall be converted;
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because they haue despised the Law of the Lord, and haue not kept his commaundements, and their lies caused them to erre, after the which their Fathers haue walked.
Because they have despised the Law of the Lord, and have not kept his Commandments, and their lies caused them to err, After the which their Father's have walked.
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OVr Prophet Amos hath hitherto dealt with forraine Nations, with the Syrians, with the Philistines, with the Tyrians, with the Edomites, with the Ammonites, and with the Moabites. Six in number.
Our Prophet Amos hath hitherto dealt with foreign nations, with the Syrians, with the philistines, with the Tyrians, with the Edomites, with the Ammonites, and with the Moabites. Six in number.
First, that he might be the more patiently heard of his Countrymen, friend, and allies, the Israelites. The Israelites seeing their Prophet Amos so sharpe against the Syrians, and other their enemies, could not but the more quietly heare him,
First, that he might be the more patiently herd of his Countrymen, friend, and allies, the Israelites. The Israelites seeing their Prophet Amos so sharp against the Syrians, and other their enemies, could not but the more quietly hear him,
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when he should prophecie against them also Consolatio quaedam est, afflictio inimici, It is some comfort to a naturall distressed man to see his enemie in distresse also.
when he should prophecy against them also Consolatio quaedam est, Affliction Inimici, It is Some Comfort to a natural distressed man to see his enemy in distress also.
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Scitum est, ex alijs periculum facere, tibi quod ex vsu fiet. It is a principle in Natures Schoole, that we take example from other mens harmes, how to order our wayes.
Scitum est, ex Alijs periculum facere, tibi quod ex vsu fiet. It is a principle in Nature's School, that we take Exampl from other men's harms, how to order our ways.
Will not the Lord spare the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? How then can we presume that he will spare vs? They silly people neuer knew the holy will of God;
Will not the Lord spare the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, the Moabites? How then can we presume that he will spare us? They silly people never knew the holy will of God;
You see now, good reason our Prophet had, (though sent with a message to the ten tribes of Israel ) first to let forraine Nations vnderstand Gods pleasure towards them in respect of their sinnes.
You see now, good reason our Prophet had, (though sent with a message to the ten tribes of Israel) First to let foreign nations understand God's pleasure towards them in respect of their Sins.
Iudah, and Israel. First, he prophecieth against Iudah, in the 4. and 5. verses. Thus sayth the Lord, For three transgressions of Iudah, and for foure, &c.
Iudah, and Israel. First, he Prophesieth against Iudah, in the 4. and 5. Verses. Thus say the Lord, For three transgressions of Iudah, and for foure, etc.
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Wherein I obserue two parts. 1. A Preface, Thus sayth the Lord. 2. A Prophecie, For three transgressions of Iudah, &c. In the Prophecie, we may obserue foure parts. 1. A generall accusation of Iudah; For three transgressions of Iudah, and for foure. 2. The Lords protestation against them:
Wherein I observe two parts. 1. A Preface, Thus say the Lord. 2. A Prophecy, For three transgressions of Iudah, etc. In the Prophecy, we may observe foure parts. 1. A general accusation of Iudah; For three transgressions of Iudah, and for foure. 2. The lords protestation against them:
Iohovah ] Curious haue the Cabalists and Rabbins bin, in their inuentions about this name. They will not haue it to be pronounced, nor taken within polluted lips.
Iohovah ] Curious have the Cabalists and Rabbis been, in their Inventions about this name. They will not have it to be pronounced, nor taken within polluted lips.
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These their inuentions are partly superstitious, partly blasphemus; but all braine sicke, and idle. Yet must we needs acknowledge some secret in this name.
These their Inventions Are partly superstitious, partly Blasphemous; but all brain sick, and idle. Yet must we needs acknowledge Some secret in this name.
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Againe, it noteth the existence and perfection of all things in God, as from whom all creatures in the world haue their life, their motion, and their being. God is the being of all his creatures, not that they are the same that he is,
Again, it notes the existence and perfection of all things in God, as from whom all creatures in the world have their life, their motion, and their being. God is the being of all his creatures, not that they Are the same that he is,
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but because of him, and in him, and by him are all things. Thirdly, it is the memoriall of God vnto all ages: so God himselfe cals it. Exod. 3.15. the memoriall of his faithfulnesse, his truth, and his constancie in the performance of his promises.
but Because of him, and in him, and by him Are all things. Thirdly, it is the memorial of God unto all ages: so God himself calls it. Exod 3.15. the memorial of his faithfulness, his truth, and his constancy in the performance of his promises.
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And therefore whensoeuer in any of the Prophets, God promiseth, or threatneth any great matter, to assure vs of the most certaine euent thereof, he adds vnto it his name Iehovah. So here in my text: Thus sayth Iehovah.
And Therefore whensoever in any of the prophets, God promises, or threatens any great matter, to assure us of the most certain event thereof, he adds unto it his name Jehovah. So Here in my text: Thus say Jehovah.
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or excellent soeuer, but onely the liuing, and immortall God. This doctrine I haue heretofore commended vnto you in my first lecture vpon this Chapter.
or excellent soever, but only the living, and immortal God. This Doctrine I have heretofore commended unto you in my First lecture upon this Chapter.
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As my Prophet here comes to Iudah, so must we to you, with, thus saith the Lord, we may not speake, either the imagination of our owne braines, or the vaine perswasions of our owne hearts; we must sincerely preach vnto you Gods gracious word, without corrupting, or deprauing it.
As my Prophet Here comes to Iudah, so must we to you, with, thus Says the Lord, we may not speak, either the imagination of our own brains, or the vain persuasions of our own hearts; we must sincerely preach unto you God's gracious word, without corrupting, or depraving it.
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as of the word of God. How shamfully they haue loaded this holy word of God with disgracefull termes, calling it, a doubtful vncertaine, and a leaden rule, a poore kinde of element, a booke of discord, a matter of debate, dead inke, inken divinitie, a dumbe iudge, a nose of waxe, Aesops fables, I haue heretofore deliuered vnto you.
as of the word of God. How shamefully they have loaded this holy word of God with disgraceful terms, calling it, a doubtful uncertain, and a leaden Rule, a poor kind of element, a book of discord, a matter of debate, dead ink, inken divinity, a dumb judge, a nose of wax, Aesops fables, I have heretofore Delivered unto you.
But who are they, out of whose mouths, and pens, such bitternesse against Gods holy word hath beene vented? Are they our Countrymen? Are they not rather strangers to vs, Papists of other Nations? Pighius, Hosius, Gretser, Canon Lewis of Lateran, the collocutors at Wormes, and Ratisbon? What are these to vs? It may be our English Papists doe esteeme of the Scriptures more reuerently. More reuerently! Let one speake for all.
But who Are they, out of whose mouths, and pens, such bitterness against God's holy word hath been vented? are they our Countrymen? are they not rather Strangers to us, Papists of other nations? Pighius, Hosius, Gretser, Canon Lewis of Lateran, the collocutors At Worms, and Regensburg? What Are these to us? It may be our English Papists do esteem of the Scriptures more reverently. More reverently! Let one speak for all.
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Dr. Bennet, a Lawyer, Chauncellour, and Vicar generall to Richard Fitz-Iames, Bishop of London, called before him one Richard Butler, for being of that Religion, which we this day, through Gods goodnesse doe maintaine, and professe.
Dr. Bennet, a Lawyer, Chancellor, and Vicar general to Richard Fitz-Iames, Bishop of London, called before him one Richard Butler, for being of that Religion, which we this day, through God's Goodness do maintain, and profess.
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We obiect to you, that diuerse times, and especially vpon a certaine night you erroniously and damnably read in a great Booke of heresie, certaine Chapters of the Euangelists in English, conteining in them diuerse erronious,
We Object to you, that diverse times, and especially upon a certain night you erroneously and damnably read in a great Book of heresy, certain Chapters of the Evangelists in English, containing in them diverse erroneous,
Must that Booke, to which we are so often sent, by Moses, by the Prophets, by Christ himselfe by his holy Euangelists, and Apostles, must that Booke be noted for erronious,
Must that Book, to which we Are so often sent, by Moses, by the prophets, by christ himself by his holy Evangelists, and Apostles, must that Book be noted for erroneous,
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and is profitable to teach, to improue, to correct, and to instruct in righteousnesse, that the man of God may be absolute, being made perfect vnto all good workes.
and is profitable to teach, to improve, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works.
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Magnificum testimonium: A most sufficient testimonie, for the authoritie, dignitie, and worth of holy Scripture. First, it is NONLATINALPHABET, diuinely inspired of God; giuen immediately from God to men.
Magnificum testimonium: A most sufficient testimony, for the Authority, dignity, and worth of holy Scripture. First, it is, divinely inspired of God; given immediately from God to men.
Secondly, it is NONLATINALPHABET profitable. Profitable many wayes; for doctrine, for reproofe, for correction, for instruction. Doctrine is of things to be beleeued;
Secondly, it is profitable. Profitable many ways; for Doctrine, for reproof, for correction, for instruction. Doctrine is of things to be believed;
And yet must this holy Scripture, be noted for a great Booke of Heresie: for conteining erronious and damnable opinions, and conclusions of heresie? St Peter thought much otherwise.
And yet must this holy Scripture, be noted for a great Book of Heresy: for containing erroneous and damnable opinions, and conclusions of heresy? Saint Peter Thought much otherwise.
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He in his 2. Epist. and 1. Chapter, hauing proued the certaintie of Euangelicall doctrine, by two arguments, one drawne from his owne experience, the other from the testimonie of Almightie God in a voice from Heauen, vers. 16, 17, 18. addeth vers. 19. a third argument, drawne from the consent of the Prophets: We haue also a most sure word of the Prophets, to the which yee doe well that ye take heed,
He in his 2. Epistle and 1. Chapter, having proved the certainty of Evangelical Doctrine, by two Arguments, one drawn from his own experience, the other from the testimony of Almighty God in a voice from Heaven, vers. 16, 17, 18. adds vers. 19. a third argument, drawn from the consent of the prophets: We have also a most sure word of the prophets, to the which ye do well that you take heed,
Where first, the blessed Apostle calls the writings of the Prophets NONLATINALPHABET, a most sure word. Secondly, he aduiseth vs to be diligently conuersant in those writings:
Where First, the blessed Apostle calls the writings of the prophets, a most sure word. Secondly, he adviseth us to be diligently conversant in those writings:
we must take heed vnto them, vntill the day dawne, and the day starre arise in our hearts. Fiftly, he noteth their difficultie. Difficultas stimulus debet esse diligentiae;
we must take heed unto them, until the day dawn, and the day star arise in our hearts. Fifty, he notes their difficulty. Difficulty stimulus debet esse diligentiae;
The whole Scripture conteining both Testaments, olde and new, is NONLATINALPHABET a most sure word: to it we must take heed, as to a light that shineth in a darke place, till the day dawne,
The Whole Scripture containing both Testaments, old and new, is a most sure word: to it we must take heed, as to a Light that shines in a dark place, till the day dawn,
and this we must know, that no Scripture in eyther of the Testaments, old or new, is of any priuate motion: and that neither old nor new Testament came to vs, by the will of man, but that holy men of God, haue conueyed them vnto vs, as they were mooued by the holy Ghost.
and this we must know, that no Scripture in either of the Testaments, old or new, is of any private motion: and that neither old nor new Testament Come to us, by the will of man, but that holy men of God, have conveyed them unto us, as they were moved by the holy Ghost.
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He holds it to be the greatest treasure this world hath, and thinkes it for you very expedient, to haue one of them in your houses, that at euery opportunitie, you may be reading in it.
He holds it to be the greatest treasure this world hath, and thinks it for you very expedient, to have one of them in your houses, that At every opportunity, you may be reading in it.
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If any shall here obiect, I am towards the Law, I am employed about publike affaires, I am a tradesman, I am a marryed man, I haue children to maintaine, I haue a Familie to care for, I haue worldly businesses to looke vnto, it is not my part to read the Scriptures; this office belongs to them rather, who haue bidden the world farewell:
If any shall Here Object, I am towards the Law, I am employed about public affairs, I am a tradesman, I am a married man, I have children to maintain, I have a Family to care for, I have worldly businesses to look unto, it is not my part to read the Scriptures; this office belongs to them rather, who have bidden the world farewell:
to such St Chrysostome shall answer Homil. 3. de Lazaro. Quid ait homo? What sayst thou man? Is it not a part of thy businesse to turne ouer the Scriptures, because thou art distracted with many cares? Immo, tuum est magis, quam illorum.
to such Saint Chrysostom shall answer Homily 3. de Lazarus. Quid ait homo? What Sayest thou man? Is it not a part of thy business to turn over the Scriptures, Because thou art distracted with many Cares? Immo, tuum est magis, quam Illorum.
whatsoeuer good a man can speake of, Sacrâ comperiet in Scripturâ, he shall finde it in the Holy Scripture. So saith sweet Chrysostome, Homil. 7. De poenitentia. In my first Sermon before you vpon this chapter, I deliuered vnto you the same in effect, thus.
whatsoever good a man can speak of, Sacrâ comperiet in Scripturâ, he shall find it in the Holy Scripture. So Says sweet Chrysostom, Homily 7. De Penitence. In my First Sermon before you upon this chapter, I Delivered unto you the same in Effect, thus.
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The word of God (which we call Scripture) it is his most royall and Celestiall Testament, it is the Oracle of his heauenly Sanctuary, it is the onely Key,
The word of God (which we call Scripture) it is his most royal and Celestial Testament, it is the Oracle of his heavenly Sanctuary, it is the only Key,
vnto vs, of his reuealed counsels, it is Milke from his sacred brests, the Earnest and Pledge of his fauour to the Church, the Light of our feet, the Ioy of our hearts, the Breath of our nostrils, the Pillar of our faith, the Anchor of our hope, the ground of our loue, the Euidence of our future blessednesse.
unto us, of his revealed Counsels, it is Milk from his sacred breasts, the Earnest and Pledge of his favour to the Church, the Light of our feet, the Joy of our hearts, the Breath of our nostrils, the Pillar of our faith, the Anchor of our hope, the ground of our love, the Evidence of our future blessedness.
Wherein we are first to consider who are the accused, in the name, Iudah. Secondly, whereof they are accused; For three transgressions, and for foure. First of the accused.
Wherein we Are First to Consider who Are the accused, in the name, Iudah. Secondly, whereof they Are accused; For three transgressions, and for foure. First of the accused.
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The accused are the inhabitants of the Kingdome of Iudah. The Kingdome of Iudah is taken sometimes latè, sometimes strictè: sometimes in a large, sometimes in a strict sense. In the large, it betokeneth all the twelue tribes of Israel: in the strict sense, it betokeneth onely two tribes; Iudah and Beniamin.
The accused Are the inhabitants of the Kingdom of Iudah. The Kingdom of Iudah is taken sometime latè, sometime strictè: sometime in a large, sometime in a strict sense. In the large, it Betokeneth all the twelue tribes of Israel: in the strict sense, it Betokeneth only two tribes; Iudah and Benjamin.
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the Kingdome of Iudah, and the kingdome of Israel. When, and how this was done, it is expressely deliuered in 1 Kings 12. & in 2 Chro. 10. It was after the death of King Salomon, and thus.
the Kingdom of Iudah, and the Kingdom of Israel. When, and how this was done, it is expressly Delivered in 1 Kings 12. & in 2 Chro 10. It was After the death of King Solomon, and thus.
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and one that had no vnderstanding, succeeding in his fathers throne, did, vpon aduise giuen him by his young counsellours, promise sharpe vsage and hard measure vnto his people:
and one that had no understanding, succeeding in his Father's throne, did, upon advise given him by his young counsellors, promise sharp usage and hard measure unto his people:
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This his vnkinde and euill entreating of a people, which of late, in King Salomons time, saw good and peaceable daies, did cause a rebellion and reuolt. Ten of the twelue tribes much discontented, brake forth into speeches of impatiency.
This his unkind and evil entreating of a people, which of late, in King Solomon's time, saw good and peaceable days, did cause a rebellion and revolt. Ten of the twelue tribes much discontented, brake forth into Speeches of impatiency.
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So they forsooke Rehoboam their rightfull Lord, and set vp vnto themselues a wow King, Ieroboam sonne of Nebat: yet were these children of Israel, who dwelt in the cities of Iudah, subiect to Rehoboam still.
So they forsook Rehoboam their rightful Lord, and Set up unto themselves a wow King, Jeroboam son of Nebat: yet were these children of Israel, who dwelled in the cities of Iudah, Subject to Rehoboam still.
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The ten reuolted tribes haue diuerse appellations in the sanctified writings of the holy Prophets: Bethel, Bethauen, Samaria, Iezreel, Ioseph, Ephraim, Iacob, Israel:
The ten revolted tribes have diverse appellations in the sanctified writings of the holy prophets: Bethel, Bethany, Samaria, Jezreel, Ioseph, Ephraim, Iacob, Israel:
The other two tribes, Iudah, and Beniamin, called but one tribe in the 1 King. 11.13. because of the mixture of their possessions, these two tribes setled in their faithfulnes and obedience to the seede of Dauid, haue likewise in the sacred Scriptures their diuers appellations.
The other two tribes, Iudah, and Benjamin, called but one tribe in the 1 King. 11.13. Because of the mixture of their possessions, these two tribes settled in their faithfulness and Obedience to the seed of David, have likewise in the sacred Scriptures their diverse appellations.
Sometimes Iudah, sometimes Beniamin, sometimes Ierusalem, sometimes Sion, sometimes the house of Dauid, are peculiarly designed to signifie the Kingdome of Iudah.
Sometime Iudah, sometime Benjamin, sometime Ierusalem, sometime Sion, sometime the house of David, Are peculiarly designed to signify the Kingdom of Iudah.
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Iudah is one of these appellations, and that is the Iudah in my text, properly, vers. 5. I will send a fire vpon Iudah, that is, vpon the Kingdome of Iudah. And by a figure, in this first branch of this prophesie, where Iudah is put for the inhabitants of the kingdom of Iudah.
Iudah is one of these appellations, and that is the Iudah in my text, properly, vers. 5. I will send a fire upon Iudah, that is, upon the Kingdom of Iudah. And by a figure, in this First branch of this prophesy, where Iudah is put for the inhabitants of the Kingdom of Iudah.
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What are these three and foure transgressions? Arias Montanus makes three of them to bee, man-slaughter, incest, and idolatry: The first is man-slaughter. Esay poynts at it, chap. 1.15. Your hands are full of bloud.
What Are these three and foure transgressions? Arias Montanus makes three of them to be, manslaughter, Incest, and idolatry: The First is manslaughter. Isaiah points At it, chap. 1.15. Your hands Are full of blood.
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For three transgressions of Iudah, and for foure ] Paulus de Palatio doth otherwise descant vpon these three and foure transgressions. The first he will haue to be committed by Iehoram, son of Iehosaphat, King of Iudah, who to make himselfe strong in his Kingdome, slue with the sword six of his brethren,
For three transgressions of Iudah, and for foure ] Paulus de Palatio does otherwise descant upon these three and foure transgressions. The First he will have to be committed by Jehoram, son of Jehoshaphat, King of Iudah, who to make himself strong in his Kingdom, slew with the sword six of his brothers,
and some of the Princes of Israel, 2 Chro. 21.4. The second by Ioash, sonne of Ahaziah, who allured by the flattery of some of his Princes, slew Zacharias, the sonne of Iehoiada: or Barachias, betweene the temple and the altar, 2 Chron. 24.21. Matth. 23.35. The third, by King Amaziah, who, lifted vp with pride for his victory obtained against the Edomites, did prouoke the King of Israel to fight, 2 Chron. 25.17.
and Some of the Princes of Israel, 2 Chro 21.4. The second by Joash, son of Ahaziah, who allured by the flattery of Some of his Princes, slew Zacharias, the son of Jehoiada: or Barachiah, between the temple and the altar, 2 Chronicles 24.21. Matthew 23.35. The third, by King Amaziah, who, lifted up with pride for his victory obtained against the Edomites, did provoke the King of Israel to fight, 2 Chronicles 25.17.
A number finite and certaine, is put for a number infinite and vncertaine. For three transgressions of Iudah, and for foure; that is, for many transgressions.
A number finite and certain, is put for a number infinite and uncertain. For three transgressions of Iudah, and for foure; that is, for many transgressions.
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So read Iunius and Tremellius, according to the Hebrew, Non auertam istud, I will not turne away this punishment, which I haue resolued to lay vpon Iudah. The summe of both accusation and protestation is this.
So read Iunius and Tremellius, according to the Hebrew, Non auertam istud, I will not turn away this punishment, which I have resolved to lay upon Iudah. The sum of both accusation and protestation is this.
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and make no end of sinning, I haue hardened my face against them, I will not turne them vnto me, I will not turne to them, I will not spare them, I will not turne away the punishment, which I haue resolued to bring vpon them;
and make no end of sinning, I have hardened my face against them, I will not turn them unto me, I will not turn to them, I will not spare them, I will not turn away the punishment, which I have resolved to bring upon them;
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Three transgressions, and foure, that is, many sinnes, doe prouoke Almighty God to lay his punishments vpon vs. God is of pure eyes, and beholdeth no iniquity.
Three transgressions, and foure, that is, many Sins, do provoke Almighty God to lay his punishments upon us God is of pure eyes, and beholdeth no iniquity.
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God makes it good with an oath, Deut. 32.41. that hee will whet his glittering sword, and his hand shall take hold on iudgement, to execute vengeance for sinne.
God makes it good with an oath, Deuteronomy 32.41. that he will whet his glittering sword, and his hand shall take hold on judgement, to execute vengeance for sin.
Sinne was his motiue to cast Angels out of Heauen, to thrust Adam out of Paradise, to turne Cities into ashes, to ruinate Nations, to torment his owne bowels in the similitude of sinnefull flesh.
Sin was his motive to cast Angels out of Heaven, to thrust Adam out of Paradise, to turn Cities into Ashes, to ruinate nations, to torment his own bowels in the similitude of sinful Flesh.
Doe many sinnes cause Almighty God to punish vs? First, we are hence taught, at what time soeuer God shall lay his rod vpon vs, to seeke the true cause thereof in our selues.
Do many Sins cause Almighty God to Punish us? First, we Are hence taught, At what time soever God shall lay his rod upon us, to seek the true cause thereof in our selves.
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adulterers, murtherers, idolaters, the sacrilegious, the ambitious, the couetous, drunkards, railers, lyars, the blasphemous, swearers, forswearers, all, who by any their euill wayes prouoke God to the execution of his iustice, must take part in this conuersion. Let no man draw backe;
Adulterers, murderers, Idolaters, the sacrilegious, the ambitious, the covetous, drunkards, railers, liars, the blasphemous, swearers, forswearers, all, who by any their evil ways provoke God to the execution of his Justice, must take part in this conversion. Let no man draw back;
and it is to stirre vs vp to a serious contemplation of the wonderfull patience of Almighty God, who did so graciously forbeare those inhabitants of Iudah, till by their three transgressions, and by their foure, they had prouoked God vnto displeasure.
and it is to stir us up to a serious contemplation of the wonderful patience of Almighty God, who did so graciously forbear those inhabitants of Iudah, till by their three transgressions, and by their foure, they had provoked God unto displeasure.
The holy Scriptures are frequent in proclaiming God to be mercifull, and gracious, and long-suffering, and of great goodnesse. Hee cryeth to the foolish, Prou. 1.22. O ye foolish, how long will ye loue foolishnesse? He cryeth to the faithlesse, Math. 17.17. O generation, faithlesse and crooked, how long now shall I suffer you? He cryeth to Ierusalem, Matth. 23.37.
The holy Scriptures Are frequent in proclaiming God to be merciful, and gracious, and long-suffering, and of great Goodness. He Cries to the foolish, Prou. 1.22. Oh you foolish, how long will you love foolishness? He Cries to the faithless, Math. 17.17. Oh generation, faithless and crooked, how long now shall I suffer you? He Cries to Ierusalem, Matthew 23.37.
then he had done vnto it? He dressed it with the best and kindliest husbandry that his heart could inuent, as appeareth, Esa. 5.2. Such carefull dressing could not but deserue fruit.
then he had done unto it? He dressed it with the best and kindliest Husbandry that his heart could invent, as appears, Isaiah 5.2. Such careful dressing could not but deserve fruit.
if then it failed, did it not deserue to be eaten vp? Looke into the 13. of Luke vers. 6. There shall you see the Lord wayting three yeeres for the fruit of his fig-tree,
if then it failed, did it not deserve to be eaten up? Look into the 13. of Lycia vers. 6. There shall you see the Lord waiting three Years for the fruit of his Fig tree,
and our sinnes of wilfulnesse, our sinnes of infirmity, and our sinnes of presumption, doe they not day by day, impudently and sawcily presse into the presence of Gods Maiesty, to procure his vengeance against vs? And yet wee must needes confesse it, God is good, and patient towards vs. Beloued, let vs not abuse so great goodnes and patience of our God.
and our Sins of wilfulness, our Sins of infirmity, and our Sins of presumption, do they not day by day, impudently and saucily press into the presence of God's Majesty, to procure his vengeance against us? And yet we must needs confess it, God is good, and patient towards us beloved, let us not abuse so great Goodness and patience of our God.
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For we well know, that Almighty God punished his? Angels in heauen for one breach, Adam for one morsell, Miriam for one slander, Moses for one angry word, Achan for one sacrilege, Ezechias for once shewing his treasures to the Embassadors of Babel, Iosias for once going to warre without asking counsell of the Lord, and Ananias, and Saphira for once lying to the Holy Ghost.
For we well know, that Almighty God punished his? Angels in heaven for one breach, Adam for one morsel, Miriam for one slander, Moses for one angry word, achan for one sacrilege, Hezekiah for once showing his treasures to the ambassadors of Babel, Iosias for once going to war without asking counsel of the Lord, and Ananias, and Sapphira for once lying to the Holy Ghost.
but if he patiently forbeare vs, till by three and foure transgressions, by our many sinnes, we grieue the Holy Spirit of that Sacred Maiestie, shall we thinke (as some impiously doe) that God takes no notice of the sinnes, which we commit,
but if he patiently forbear us, till by three and foure transgressions, by our many Sins, we grieve the Holy Spirit of that Sacred Majesty, shall we think (as Some impiously doe) that God Takes no notice of the Sins, which we commit,
or very lightly esteeme of a thing, and therefore doe reiect it. This action, which I call contempt, is partly from the vnderstanding, partly from the will.
or very lightly esteem of a thing, and Therefore do reject it. This actium, which I call contempt, is partly from the understanding, partly from the will.
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one that is altogither vicious, giuen vp to a reprobate sense, to drunkennesse, to wantonnesse, to worke all kinde of wickednes, euen with greedinesse.
one that is altogether vicious, given up to a Reprobate sense, to Drunkenness, to wantonness, to work all kind of wickedness, even with greediness.
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This vniust decree of the King, the three children, Sidrach, Misach, and Abednego, regarded not: they could not be brought to worship this golden image;
This unjust Decree of the King, the three children, Sidrach, Meshach, and Abednego, regarded not: they could not be brought to worship this golden image;
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A worthy example for my present purpose, to shew, that the vniust commands of Tyrants, are very iustly contemned and reiected. So are the commands of Magistrates, Parents,
A worthy Exampl for my present purpose, to show, that the unjust commands of Tyrants, Are very justly contemned and rejected. So Are the commands of Magistrates, Parents,
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as when a man esteemes more of his pleasure, or profit, then of the law of the Lord. Such an one may be said secundum quid, in respect of his owne pleasure,
as when a man esteems more of his pleasure, or profit, then of the law of the Lord. Such an one may be said secundum quid, in respect of his own pleasure,
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Such was this contempt of Iuda, for they despised the law of the Lord. You see their sinne, Contempt. Now see the Obiect. The law of the Lord. ] The LXX. haue NONLATINALPHABET [ NONLATINALPHABET ] NONLATINALPHABET, the naturall law of the Lord.
Such was this contempt of Iuda, for they despised the law of the Lord. You see their sin, Contempt. Now see the Object. The law of the Lord. ] The LXX. have [ ], the natural law of the Lord.
its either morall, or ceremoniall, or iudiciall. The word in my text is NONLATINALPHABET a word repeated in one Psalme, Psal. 119 foure & twenty times:
its either moral, or ceremonial, or judicial. The word in my text is a word repeated in one Psalm, Psalm 119 foure & twenty times:
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3. This is the most vniuersall Law, that is, It bindeth not onely Christians, but Iewes also and Gentiles, men and women, rich and poore, Princes and priuate men, the learned and ignorant.
3. This is the most universal Law, that is, It binds not only Christians, but Iewes also and Gentiles, men and women, rich and poor, Princes and private men, the learned and ignorant.
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It was promulgated with the greatest solemnitie, that could be in Mount Sinai, with sound of angelicall trumpets, with great thunder, with lightning from heauen, in the presence of all the people of God.
It was promulgated with the greatest solemnity, that could be in Mount Sinai, with found of angelical trumpets, with great thunder, with lightning from heaven, in the presence of all the people of God.
Necessarie, to represse and keepe vnder the obstinate and selfe-willed sinner, with feare of punishments. Necessarie, to informe and instruct the regenerate in the true seruice and worship of God.
Necessary, to repress and keep under the obstinate and self-willed sinner, with Fear of punishments. Necessary, to inform and instruct the regenerate in the true service and worship of God.
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This truth will be plaine, if you will consider, what punishments God in his holy word threatneth and layeth vpon the despisers, or contemners of his Sacred Maiestie, of his ceremonies, of his commandements, of his holy word.
This truth will be plain, if you will Consider, what punishments God in his holy word threatens and Layeth upon the despisers, or contemners of his Sacred Majesty, of his ceremonies, of his Commandments, of his holy word.
Such despisers, or contemners, are an abomination to the Lord, Prov. 3.32. The Lord will despise them, 1. Sam. 2.30. The Lord will scorne them, Prov. 3.34. The Lord will bring vpon them terrors, consumptions, burning agues, and sorrow of heart, Levit. 26.15. The Lord will send a fire vpon them to deuoure them, Amos 2.5. and hauing so done, He will laugh at their destruction, Prov. 1.26.
Such despisers, or contemners, Are an abomination to the Lord, Curae 3.32. The Lord will despise them, 1. Sam. 2.30. The Lord will scorn them, Curae 3.34. The Lord will bring upon them terrors, consumptions, burning Fevers, and sorrow of heart, Levit. 26.15. The Lord will send a fire upon them to devour them, Amos 2.5. and having so done, He will laugh At their destruction, Curae 1.26.
For this contempt, Salomons kingdome was to be rent from him, and to be giuen to his seruant: it was accomplished in his sonnes dayes, in the dayes of Rehoboā: the Israelites made vnto themselues a new King, euen Ieroboam, sonne of Nebat, 1. Kings 12.20.
For this contempt, Solomon's Kingdom was to be rend from him, and to be given to his servant: it was accomplished in his Sons days, in the days of Rehoboan: the Israelites made unto themselves a new King, even Jeroboam, son of Nebat, 1. Kings 12.20.
What was it, but this contempt, that brought ruine to the state of Ahaz? What but this contempt, hath brought to nought many ancient and flourishing kingdomes,
What was it, but this contempt, that brought ruin to the state of Ahaz? What but this contempt, hath brought to nought many ancient and flourishing kingdoms,
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and nations? What else, hath laid their honor in the dust? Infinite should I be, would I produce all, that is deliuered in the Sacred Scriptures concerning this contempt of the Lord, and his holy lawes.
and Nations? What Else, hath laid their honour in the dust? Infinite should I be, would I produce all, that is Delivered in the Sacred Scriptures Concerning this contempt of the Lord, and his holy laws.
Is it true beloued? Is it a grieuous sinne to despise the law of the Lord? Let this be a motiue to vs to gage the very depth and bottome of our hearts, there to see,
Is it true Beloved? Is it a grievous sin to despise the law of the Lord? Let this be a motive to us to gage the very depth and bottom of our hearts, there to see,
that we haue not forgotten it; that, we haue not declined from it; that, we haue kept it; that, we loue it; we delight in it; our meditation is in it all the day;
that we have not forgotten it; that, we have not declined from it; that, we have kept it; that, we love it; we delight in it; our meditation is in it all the day;
that its better vnto vs, then thousands of gold and siluer? Can we thus truely say? Then doubtlesse are we free from this sinne of Contempt of the law of the Lord.
that its better unto us, then thousands of gold and silver? Can we thus truly say? Then doubtless Are we free from this sin of Contempt of the law of the Lord.
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if wee walke according to the course of the world, in the lusts of our flesh, fulfilling the desires of our flesh, taking delight in doing the workes of the flesh; then are we out of doubt guilty of this sinne, of despising the law of the Lord.
if we walk according to the course of the world, in the Lustiest of our Flesh, fulfilling the Desires of our Flesh, taking delight in doing the works of the Flesh; then Are we out of doubt guilty of this sin, of despising the law of the Lord.
examine we our selues, how we haue heretofore stood, and how we do now stand, affected to the law of the Lord Iudge we our selues, that we be not iudged of the Lord; condemne we our selues, that we be not condemned of the Lord. If we finde our selues hitherto to haue bin intangled in the snares of Satan, to haue fashioned our selues to the manners of this sinfull world, to haue spent our dayes in vanities,
examine we our selves, how we have heretofore stood, and how we do now stand, affected to the law of the Lord Judge we our selves, that we be not judged of the Lord; condemn we our selves, that we be not condemned of the Lord. If we find our selves hitherto to have been entangled in the snares of Satan, to have fashioned our selves to the manners of this sinful world, to have spent our days in vanities,
our best way will be to betake our selues to the throne of mercy, there to begge of Him that sitteth vpon the throne, the grace of vnfeined repentance:
our best Way will be to betake our selves to the throne of mercy, there to beg of Him that Sitteth upon the throne, the grace of unfeigned Repentance:
that sorrowing with a godly sorrow for our sinnes past, for our rebellion and disobedience to the law of the Lord, expressed in the wicked conuersation of our fore-passed liues, we may now at length become new creatures, creatures of new hearts,
that sorrowing with a godly sorrow for our Sins past, for our rebellion and disobedience to the law of the Lord, expressed in the wicked Conversation of our forepassed lives, we may now At length become new creatures, creatures of new hearts,
and new spirits, resoluing for the time to come to yeeld all obedience to the Law of the Lord, to frequent his Sanctuarie, where this law is vsually read and expounded to vs, that God thereby may bee glorified, and our soules saued.
and new spirits, resolving for the time to come to yield all Obedience to the Law of the Lord, to frequent his Sanctuary, where this law is usually read and expounded to us, that God thereby may be glorified, and our Souls saved.
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Commandements ] The word in the originall, and Hebrew fountaine is, NONLATINALPHABET; a word repeated, Psal. 119. two and twenty times. The Septuagint translate it NONLATINALPHABET:
commandments ] The word in the original, and Hebrew fountain is,; a word repeated, Psalm 119. two and twenty times. The septuagint translate it:
the vulgar Latin, and S. Hierome, mandata, iust as we do, mandates or commandements. Tremellius and Iunius haue statuta, statutes: some haue Ceremonias, Ceremonies;
the Vulgar Latin, and S. Jerome, Commandments, just as we do, mandates or Commandments. Tremellius and Iunius have Statuta, statutes: Some have Ceremonies, Ceremonies;
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For whosoeuer despiseth the law of the Lord, he obserueth not his ceremonies, he keepeth not his statutes, he keepeth not NONLATINALPHABET, his mandats or commandements. So, this clause is but an exposition of the former.
For whosoever despises the law of the Lord, he observeth not his ceremonies, he Keepeth not his statutes, he Keepeth not, his mandates or Commandments. So, this clause is but an exposition of the former.
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is it likewise all one, to despise, and not to keepe? or doth not our Prophet say lesse against the people of Iudah, where he saith, They haue not kept the commandements of the Lord, then when he saith, They haue despised the law of the Lord?
is it likewise all one, to despise, and not to keep? or does not our Prophet say less against the people of Iudah, where he Says, They have not kept the Commandments of the Lord, then when he Says, They have despised the law of the Lord?
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It is a rule, Hebraei per negationem contrarij vehementiùs affirmant: the Hebrewes by denying the contrary doe the more vehemently affirme. It may thus appeare.
It is a Rule, Hebrews per negationem Contrarii vehementiùs affirmant: the Hebrews by denying the contrary doe the more vehemently affirm. It may thus appear.
This may seeme to be but coldly and slenderly spoken, not sufficiently to expresse that griefe, which fathers do conceiue at the disobedience of their sonnes, which the Wiseman there calleth foolishnes. But the phrase is very forcible;
This may seem to be but coldly and slenderly spoken, not sufficiently to express that grief, which Father's do conceive At the disobedience of their Sons, which the Wiseman there calls foolishness. But the phrase is very forcible;
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Non prosunt thesauri improbitatis: It is very fitly englished in our new translation, The treasures of wickednesse profit nothing, It is worth the marking: they profit nothing.
Non prosunt thesauri improbitatis: It is very fitly englished in our new Translation, The treasures of wickedness profit nothing, It is worth the marking: they profit nothing.
Heare you, you who heape vnto your selues, Thesauros improbitatis, these same treasures of wickednesse, by your auarice, extortion, oppression, vsury, false-dealing with your neighbours, or otherwise vnlawfully.
Hear you, you who heap unto your selves, Thesauros improbitatis, these same treasures of wickedness, by your avarice, extortion, oppression, Usury, false-dealing with your neighbours, or otherwise unlawfully.
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Verily, verily, I say vnto you, that a rich man shall hardly enter into the kingdome of Heauen? And againe, where he sayth, ver. 24. It is easier for a Camell to goe through the eye of a needle,
Verily, verily, I say unto you, that a rich man shall hardly enter into the Kingdom of Heaven? And again, where he say, ver. 24. It is Easier for a Camel to go through the eye of a needle,
whereof for the present I say no more, then what our Sauiour sayth to his Disciples, Mat. 16.26. What is a man profited, if hee shall gaine the whole world, and loose his owne soule? Onely I wish from my heart, that in your hearts were written this same;
whereof for the present I say no more, then what our Saviour say to his Disciples, Mathew 16.26. What is a man profited, if he shall gain the Whole world, and lose his own soul? Only I wish from my heart, that in your hearts were written this same;
Will you now looke backe to my text, for the explication whereof I haue expounded to you a Non gaudet, and a Non prosunt. The first, Non gaudet, concerneth the Father of a disobedient childe,
Will you now look back to my text, for the explication whereof I have expounded to you a Non Gadet, and a Non prosunt. The First, Non Gadet, concerns the Father of a disobedient child,
This may seeme to be but coldly and sleightly spoken, not sufficient to expresse the disobedience of the people of Iudah, towards the commaundements of the Lord.
This may seem to be but coldly and slightly spoken, not sufficient to express the disobedience of the people of Iudah, towards the Commandments of the Lord.
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Couenant-breakers and apostates, as they were, they refused to be vnder the Lords commandements, and audaciously framed to themselues a new kind of worship, NONLATINALPHABET, a will worship, a worship of their owne inuention;
Couenant-breakers and apostates, as they were, they refused to be under the lords Commandments, and audaciously framed to themselves a new kind of worship,, a will worship, a worship of their own invention;
an vniuersall neglect of the commandements of the Lord. They tooke license to themselues, to innouate, to frame vnto themselues a new kind of diuine worship;
an universal neglect of the Commandments of the Lord. They took license to themselves, to innovate, to frame unto themselves a new kind of divine worship;
This truth is made as plaine, as the light at noone day, by the words of blessed Samuel to king Saul. 1. Sam. 15.22. Hath the Lord as great delight in burnt offerings, and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice:
This truth is made as plain, as the Light At noon day, by the words of blessed Samuel to King Saul. 1. Sam. 15.22. Hath the Lord as great delight in burned offerings, and Sacrifices, as in obeying the voice of the Lord? Behold, to obey is better then sacrifice:
as Saul consulted with the woman of Endor; or as Ahaziah King of Samaria, with Baalzebub, the God of Ekron, whether the word of the Lord, shall be harkened to, yea, or no.
as Saul consulted with the woman of Endor; or as Ahaziah King of Samaria, with Baalzebub, the God of Ekron, whither the word of the Lord, shall be hearkened to, yea, or no.
Namely, that Obedience to the commandements of the Lord, is a dutie which the Lord requireth to be performed by euery child of his ) let vs adde some other passages of holy Scripture, wherein the Lord to draw vs to this dutie of obedience, promiseth vs blessings.
Namely, that obedience to the Commandments of the Lord, is a duty which the Lord requires to be performed by every child of his) let us add Some other passages of holy Scripture, wherein the Lord to draw us to this duty of Obedience, promises us blessings.
This doth Moses more particularly deliuer, Deut. 28.1. If, saith he, thou shalt hearken diligently to the voice of the Lord thy God, to obserue and keepe all his commandements:
This does Moses more particularly deliver, Deuteronomy 28.1. If, Says he, thou shalt harken diligently to the voice of the Lord thy God, to observe and keep all his Commandments:
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Will you a Catalogue of such blessings, as shall bee conferred vpon you for your obedience to the commandements of the Lord? It is readie gathered to your hands, Deut. 28. Obey yee the Commandements of the Lord, so blessed shall yee be in the cittie, and blessed in the field: Blessed in the fruit of your bodies,
Will you a Catalogue of such blessings, as shall be conferred upon you for your Obedience to the Commandments of the Lord? It is ready gathered to your hands, Deuteronomy 28. Obey ye the commandments of the Lord, so blessed shall ye be in the City, and blessed in the field: Blessed in the fruit of your bodies,
Then Cursed shall yee be in the cittie, and Cursed in the field: Cursed in the fruit of your bodies, in the fruit of your ground, in the fruit of your cattell, in the encrease of your kine,
Then Cursed shall ye be in the City, and Cursed in the field: Cursed in the fruit of your bodies, in the fruit of your ground, in the fruit of your cattle, in the increase of your kine,
You haue heard of maledictions, or cursings against such as disobey the Commandements of the Lord. You haue heard also of benedictions, or blessings to such as obey the commaundements of the Lord. May it please you then to acknowledge this for an irrefragable truth; that,
You have herd of maledictions, or cursings against such as disobey the commandments of the Lord. You have herd also of benedictions, or blessings to such as obey the Commandments of the Lord. May it please you then to acknowledge this for an irrefragable truth; that,
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Is obedience, a dutie, which God requireth to be performed by all, who will be accounted in the number of his children? Then it is a dutie required to be performed by vs. For who is there among vs, that desireth not to be in the number of Gods children? Wherefore (dearely beloued in the Lord) let vs betake our selues to the Schoole of obedience: And striue we euery one to goe beyond his neighbour, in the offices of this Christian dutie.
Is Obedience, a duty, which God requires to be performed by all, who will be accounted in the number of his children? Then it is a duty required to be performed by us For who is there among us, that Desires not to be in the number of God's children? Wherefore (dearly Beloved in the Lord) let us betake our selves to the School of Obedience: And strive we every one to go beyond his neighbour, in the Offices of this Christian duty.
Obedience! It is, sayth Climacus, animae propriae perfecta abuegatio, spontanea mors, securum periculum, tuta nauigatio, iter dormiendo confectum, sepulchrum voluntatis, excitatio humilitatis.
obedience! It is, say Climacus, Spirits propriae perfecta abuegatio, spontanea mors, Secure periculum, Tuta nauigatio, iter dormiendo confectum, Sepulchre voluntatis, excitatio humilitatis.
it is a voluntarie death, it is a securitie from danger, it is a safe nauigation, it is a iourney performed as it were in a sleepe, it is a sepulcher of our will, it is the stirrer vp of humilitie.
it is a voluntary death, it is a security from danger, it is a safe navigation, it is a journey performed as it were in a sleep, it is a sepulcher of our will, it is the stirrer up of humility.
but, that he may follow Christ: he dyeth voluntarie, but vnto sinne, that he may liue vnto righteousnesse: though he be on euery side enuironed with perils,
but, that he may follow christ: he Dies voluntary, but unto sin, that he may live unto righteousness: though he be on every side environed with perils,
and burnt, as in the dayes of Zedechias. Ionadab their Father commaunded them to drinke no Wine, and for that commaundements sake, they would drinke none:
and burned, as in the days of Zedechiah. Ionadab their Father commanded them to drink no Wine, and for that Commandments sake, they would drink none:
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God himselfe commends it, and obiects it for a reproofe of the disobedience of his owne people, the inhabitants of Iudah. For vers. 13. Thus sayth the Lord of hosts, the God of Israel;
God himself commends it, and objects it for a reproof of the disobedience of his own people, the inhabitants of Iudah. For vers. 13. Thus say the Lord of hosts, the God of Israel;
This complaint of the Lord is redoubled, vers. 16. The sonnes of Ionadab, the sonne of Rechab, haue performed the commaundement of their Father, which be commaunded:
This complaint of the Lord is redoubled, vers. 16. The Sons of Ionadab, the son of Rechab, have performed the Commandment of their Father, which be commanded:
The Rechabites kept the commandement of their Father Ionadab, a mortall man, & now dead: but we keepe not the commaundements of our Father, our heauenly Father Iehovah, the immortall, and the euerliuing God. Beloued, let vs remember it.
The Rechabites kept the Commandment of their Father Ionadab, a Mortal man, & now dead: but we keep not the Commandments of our Father, our heavenly Father Jehovah, the immortal, and the everliving God. beloved, let us Remember it.
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he hath called vs per flagella, by his chastisements and scourges, but wee haue not answered him, per patientiam, & correctionem, by our patience, and amendment:
he hath called us per flagella, by his chastisements and scourges, but we have not answered him, per patientiam, & correctionem, by our patience, and amendment:
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Men and brethren, what shall we doe? When a multitude of Iewes pricked in the heart at the preaching of Peter, thus bespake Peter, and his fellow Apostles, Men and brethren, what shall we doe? Peters answere for himselfe,
Men and brothers, what shall we do? When a multitude of Iewes pricked in the heart At the preaching of Peter, thus bespoke Peter, and his fellow Apostles, Men and brothers, what shall we do? Peter's answer for himself,
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and hereby are Heauen gates fast shut against vs. The onely way for vs to haue them againe opened, is to Repent. Repentance is the most soueraigne medicine, that we can apply to the bitter wounds made in our soules through the sting of sinne.
and hereby Are Heaven gates fast shut against us The only Way for us to have them again opened, is to repent. Repentance is the most sovereign medicine, that we can apply to the bitter wounds made in our Souls through the sting of sin.
delayes, and prolonging of the time, let vs euen this day, while it is called to day, with touched hearts and consciences resolue vpon Repentance. Let vs euen now haue setled purposes,
delays, and prolonging of the time, let us even this day, while it is called to day, with touched hearts and Consciences resolve upon Repentance. Let us even now have settled Purposes,
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Here shall wee all be taught of God, and by the mightie opperation of his holy Spirit, shall be enabled to loue his holy Lawes, and in some measure to keepe his commaundements: that passing the remainder of our dayes in this land of our soiournings in all possible obedience, to his holy Lawes and Commaundements, we may at length be translated into that better Countrey, that Heauenly one, that cittie of God, wherein our eldest brother and sole Sauiour, Iesus Christ hath prouided places for vs, that where he is there may we be also.
Here shall we all be taught of God, and by the mighty operation of his holy Spirit, shall be enabled to love his holy Laws, and in Some measure to keep his Commandments: that passing the remainder of our days in this land of our soiournings in all possible Obedience, to his holy Laws and commandments, we may At length be translated into that better Country, that Heavenly one, that City of God, wherein our eldest brother and sole Saviour, Iesus christ hath provided places for us, that where he is there may we be also.
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You then heard the people of Iudah reproued, for contempt, and rebellion: Contempt of the law of the Lord, and rebellion against his commandements. They haue despised the law of the Lord, they haue not kept his commandements.
You then herd the people of Iudah reproved, for contempt, and rebellion: Contempt of the law of the Lord, and rebellion against his Commandments. They have despised the law of the Lord, they have not kept his Commandments.
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is Iudah become rebellious? Hath Iudah despised the law of the Lord? Hath not Iudah kept his commandements? What may be the reason of it? The reason followeth in my Text:
is Iudah become rebellious? Hath Iudah despised the law of the Lord? Hath not Iudah kept his Commandments? What may be the reason of it? The reason follows in my Text:
So hath S. Hierome: Deceperunt eos Idola eorum; their Idols haue deceiued them. What Idols? Euen such as their fathers followed, while they liued in Aegypt.
So hath S. Jerome: Deceperunt eos Idola Their; their Idols have deceived them. What Idols? Even such as their Father's followed, while they lived in Egypt.
They fashioned vnto themselues, the semblance and counterfeit of the Aegyptian Oxe; they adored Beelphegor, they worshipped Astaroth and Baalim. Beelphegor, Astaroth, Baalim;
They fashioned unto themselves, the semblance and counterfeit of the Egyptian Ox; they adored Belphegor, they worshipped Astaroth and Baalim. Belphegor, Astaroth, Baalim;
or an officious lye, or a pernicious lye; not one of these can be excused: no, not the lye in iest, though S. Austin call it otiosum, an idle lye; and exempteth it from blame:
or an officious lie, or a pernicious lie; not one of these can be excused: no, not the lie in jest, though S. Austin call it Idle, an idle lie; and exempteth it from blame:
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as when a cosener sells opium for apium, or broome twigs for balmewood, or alchimie for siluer, or copper for gold. But these lyes obuious and frequent in commerce with man, I must passe ouer.
as when a cosener sells opium for apium, or broom twigs for balmewood, or alchemy for silver, or copper for gold. But these lies obvious and frequent in commerce with man, I must pass over.
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Whatsoeuer things in diuine worship are done or deuised without the warrant of Gods word, they are lyes. So saith, that learned Professor of Paris, Mercer; Omnia humana figmenta, quae contra Dei verbum, in Dei cultu excogitantur;
Whatsoever things in divine worship Are done or devised without the warrant of God's word, they Are lies. So Says, that learned Professor of paris, Mercer; Omnia Humana figmenta, Quae contra Dei verbum, in Dei cultu excogitantur;
] First, they betooke themselues to the Idolatrie of the Gentiles, they made their sons to passe through the fire, according to the abominations of the Heathen, 2. Kings 16.3.
] First, they betook themselves to the Idolatry of the Gentiles, they made their Sons to pass through the fire, according to the abominations of the Heathen, 2. Kings 16.3.
Secondly, they forsooke the seruice of the Lords house, his holy Temple at Ierusalem, and sacrificed, and burnt incense, in high places, on hills, vnder euery greene tree, 2. King. 16.4.
Secondly, they forsook the service of the lords house, his holy Temple At Ierusalem, and sacrificed, and burned incense, in high places, on hills, under every green tree, 2. King. 16.4.
Thirdly, they increased their Altars, multiplied their sacrifices, and augmented their ceremonies, supposing thereby ex opere operato, euen for such their superstition sake, to demerit vnto themselues the fauor of God,
Thirdly, they increased their Altars, multiplied their Sacrifices, and augmented their ceremonies, supposing thereby ex Opere operato, even for such their Superstition sake, to demerit unto themselves the favour of God,
though they were vtterly voide of faith, and repentance. These were the lyes that deceiued Iudah; these their lyes caused them to erre. Commenta falsi cultus:
though they were utterly void of faith, and Repentance. These were the lies that deceived Iudah; these their lies caused them to err. Commenta False cultus:
Or meaneth he those which serued strange Gods in Ʋr of the Chaldees? of whom we read, Iosuah 24.2. Whatsoeuer the Fathers were, here meant by our Prophet;
Or means he those which served strange God's in Ʋr of the Chaldees? of whom we read, Joshua 24.2. Whatsoever the Father's were, Here meant by our Prophet;
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This doth S. Stephen, Act. 7.51. obiect to the successors of these Iewes: Yee stiffe-necked and vncircumcised in heart and eares, yee doe alwaies resist the Holy Ghost;
This does S. Stephen, Act. 7.51. Object to the Successors of these Iewes: Ye Stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost;
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What? Are these words of S. Stephen extended to all the ancestors of the Iewes? Were they all a stiffe-necked people? Were they all of vncircumcised hearts and eares? Did they all resist the Holy Ghost? This may not be imagined.
What? are these words of S. Stephen extended to all the Ancestors of the Iewes? Were they all a Stiffnecked people? Were they all of uncircumcised hearts and ears? Did they all resist the Holy Ghost? This may not be imagined.
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a Generation of Vipers. And what is this generation of vipers, but as Lorinus saith, pessimorum parentum pessimi filij, wicked sonnes of as wicked parents.
a Generation of Vipers. And what is this generation of vipers, but as Lorinus Says, pessimorum Parents pessimi filij, wicked Sons of as wicked Parents.
there is a walking after truth, and a walking after Lyes; or which is all one, there is a walking after God, and a walking after Idols. We walke after truth, or God, when from the bottome of our hearts, we thinke vpon,
there is a walking After truth, and a walking After Lies; or which is all one, there is a walking After God, and a walking After Idols. We walk After truth, or God, when from the bottom of our hearts, we think upon,
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or when we worship the true God, but vpon a false foundation, polluting and defiling his sacred worship, with the foolish imaginations and inventions of our owne braines.
or when we worship the true God, but upon a false Foundation, polluting and defiling his sacred worship, with the foolish Imaginations and Inventions of our own brains.
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When men decline or swerue from the prescript of Gods word, they are forthwith enwrapped and involued in deceit; and cannot but erre. I thus explicate it.
When men decline or swerve from the prescript of God's word, they Are forthwith enwrapped and involved in deceit; and cannot but err. I thus explicate it.
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If we embrace not the truth of God, if we despise his holy Lawes, if we keepe not his commandements, we must of necessitie fall into supine and grosse lyes. For so God permitteth.
If we embrace not the truth of God, if we despise his holy Laws, if we keep not his Commandments, we must of necessity fallen into supine and gross lies. For so God permitteth.
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whosoeuer receiue not the loue of the truth, that they may be saued, to such shall God send strong delusion that they shall beleeue lyes, 2. Thess. 2.11.
whosoever receive not the love of the truth, that they may be saved, to such shall God send strong delusion that they shall believe lies, 2. Thess 2.11.
Adde not to my word, neither diminish ought from it, Deut. 4.2. Turne not from my word, to the right hand or to the left, Iosh. 1.7. Lay vp my words in your heart and in your soule;
Add not to my word, neither diminish ought from it, Deuteronomy 4.2. Turn not from my word, to the right hand or to the left, Joshua 1.7. Lay up my words in your heart and in your soul;
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binde them for a signe vpon your hand, let them be as frontlets betweene your eyes, Deut. 11.18. What more obvious in holy Scripture then those Mementoes from the Lord? Hearken vnto my statutes, and vnto my iudgements, keepe them, do them:
bind them for a Signen upon your hand, let them be as frontlets between your eyes, Deuteronomy 11.18. What more obvious in holy Scripture then those Mementoes from the Lord? Harken unto my statutes, and unto my Judgments, keep them, do them:
Remember my commandements, keep them diligently, lay them vp in thy heart: forget not my law, forsake it not: attend to my words, keepe my words, encline thine eare vnto my sayings.
remember my Commandments, keep them diligently, lay them up in thy heart: forget not my law, forsake it not: attend to my words, keep my words, incline thine ear unto my sayings.
And why I pray is the Lord so earnest to haue his statutes, his iudgements, his commandements, his lawes, his words, his sayings to be kept by vs? Is it not,
And why I pray is the Lord so earnest to have his statutes, his Judgments, his Commandments, his laws, his words, his sayings to be kept by us? Is it not,
because hee well knoweth, that if we euer so litle decline or swerue from these, or from any one of these, we are forthwith inwrapped, and involued in deceit,
Because he well Knoweth, that if we ever so little decline or swerve from these, or from any one of these, we Are forthwith inwrapped, and involved in deceit,
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Here are multa verba, many words, but res vna, they all signifie one thing, and that is expressable in one word, euen the word; the word of God mentioned in my doctrine, from whose prescript if wee decline or swerue, wee are forthwith enwrapped and involued in deceit; wee cannot chuse but erre.
Here Are Multa verba, many words, but Rest Una, they all signify one thing, and that is expressable in one word, even the word; the word of God mentioned in my Doctrine, from whose prescript if we decline or swerve, we Are forthwith enwrapped and involved in deceit; we cannot choose but err.
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Now what is this world, but a place of darknesse? Here the naturall man sitteth in darknes, Luk. 1.79. he walketh in darknes, Psal. 82.5. his eyes are blinded with darknes, 1. Ioh. 2.11. his vnderstanding is darkned, Ephes. 4.18. he is subiect to the power of darknesse, Coloss. 1.13. he hath fellowship with the vnfruitfull workes of darknes, Ephes. 5.11. he is euen darknes it selfe, Ephes. 5.8.
Now what is this world, but a place of darkness? Here the natural man Sitteth in darkness, Luk. 1.79. he walks in darkness, Psalm 82.5. his eyes Are blinded with darkness, 1. John 2.11. his understanding is darkened, Ephesians 4.18. he is Subject to the power of darkness, Coloss. 1.13. he hath fellowship with the unfruitful works of darkness, Ephesians 5.11. he is even darkness it self, Ephesians 5.8.
To reclaime them from this error, the Prophet Esay cap. 8.20. calls them ad legem, & ad testimonium, to the law and to the testimonie, that is, to the word of God.
To reclaim them from this error, the Prophet Isaiah cap. 8.20. calls them ad legem, & ad testimonium, to the law and to the testimony, that is, to the word of God.
Is it so beloued? If we leaue the word of God, are wee forthwith in errour? Let this be a strong motiue to vs, to giue more diligence to the word of God, then hitherto we haue done.
Is it so Beloved? If we leave the word of God, Are we forthwith in error? Let this be a strong motive to us, to give more diligence to the word of God, then hitherto we have done.
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Let vs as we are exhorted by S. Peter in his 2. Epist. cap. 1. vers. 18. Let vs take heed vnto it, as vnto a light, that shineth in a darke place, till the day dawne,
Let us as we Are exhorted by S. Peter in his 2. Epistle cap. 1. vers. 18. Let us take heed unto it, as unto a Light, that shines in a dark place, till the day dawn,
Yong men, wherewithall will you clense your wayes, but by taking heed vnto your wayes according to the word of God, as you are aduised, Ps. 119.9. All men I know would be blessed;
Young men, wherewithal will you cleanse your ways, but by taking heed unto your ways according to the word of God, as you Are advised, Ps. 119.9. All men I know would be blessed;
Is it so, beloued? Then thirdly is the Church of Rome very iniurious to the people of God, to with-hold and keepe from them this light of the word of God. Is it not plaine, they do so,
Is it so, Beloved? Then Thirdly is the Church of Rome very injurious to the people of God, to withhold and keep from them this Light of the word of God. Is it not plain, they do so,
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when they forbid the Scriptures to be translated into any Vulgar tongue, and so seale them vp from the vnderstanding of the ignorant and vnlearned? They willingly send the Scriptures abroad in the Hebrew, Greeke, and Latine tongues:
when they forbid the Scriptures to be translated into any vulgar tongue, and so seal them up from the understanding of the ignorant and unlearned? They willingly send the Scriptures abroad in the Hebrew, Greek, and Latin tongues:
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it is therefore necessarie that the Holy Scripture should be translated into vulgar and knowne tongues, euen for the vnderstanding of the common people:
it is Therefore necessary that the Holy Scripture should be translated into Vulgar and known tongues, even for the understanding of the Common people:
They say, that great, and marueilous inconveniences and discommodities haue fallen out through such translations. How proue they this? They will seeme to proue it by sundry instances.
They say, that great, and marvelous inconveniences and Discomforts have fallen out through such Translations. How prove they this? They will seem to prove it by sundry instances.
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2. They tell vs of a woman of Munster in Westphalia, who, hauing diligently perused the historie of Iudith and Holofernes, attempted by the example of Iudith, secretly to kill the Bishop of Munster.
2. They tell us of a woman of Munster in Westphalia, who, having diligently perused the history of Iudith and Holofernes, attempted by the Exampl of Iudith, secretly to kill the Bishop of Munster.
4. They tell vs of Grubenheimer, who, because he had read in Genesis, Encrease and multiplie, approued that in their night conuenticles, their lights extinguished, they might commit filthinesse not to be spoken.
4. They tell us of Grubenheimer, who, Because he had read in Genesis, Increase and multiply, approved that in their night conventicles, their lights extinguished, they might commit filthiness not to be spoken.
5. They tell vs of Dauid George, a Batauian, who by reading the Scriptures in his mother tongue, was perswaded of himselfe, that he was the sonne of God, and the Messias.
5. They tell us of David George, a Batavian, who by reading the Scriptures in his mother tongue, was persuaded of himself, that he was the son of God, and the Messias.
6. They tell vs of an English woman, who hearing the Minister of the Parish where shee liued, read out of Eccles. 25. somewhat against wicked women, which pleased her not, rose vp from her seate,
6. They tell us of an English woman, who hearing the Minister of the Parish where she lived, read out of Eccles. 25. somewhat against wicked women, which pleased her not, rose up from her seat,
These two latter instances are brought by Cardinall Bellarmine lib. 2. de verbo Dei cap. 15. To these, and the former, vrged by Bellarmine, and Staphylus, to shew the inconueniences, and discommodities of hauing the Bible in vulgar, and knowne languages, I thus briefly reply.
These two latter instances Are brought by Cardinal Bellarmine lib. 2. de verbo Dei cap. 15. To these, and the former, urged by Bellarmine, and Staphylus, to show the inconveniences, and Discomforts of having the bible in Vulgar, and known languages, I thus briefly reply.
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So absurd is it, and vnreasonable, that the people of God should be forbidden the vse of the booke of God in their vulgar & knowne languages, because a few, vnstable persons, such as were the aforenamed, the Painter of Prussia, the Cobler of Leyden, Grubenheimer, Dauid George, and two silly women, the one of Westphaelia, the other of England, abused so rich a treasure to their owne ouerthrowes.
So absurd is it, and unreasonable, that the people of God should be forbidden the use of the book of God in their Vulgar & known languages, Because a few, unstable Persons, such as were the aforenamed, the Painter of Prussia, the Cobbler of Leyden, Grubenheimer, David George, and two silly women, the one of Westphalia, the other of England, abused so rich a treasure to their own overthrows.
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This my reply agreeth with that answere, which Iunius giueth vnto Bellarmine: Non conuenit, vt propter eos qui abutuntur malè, praecludatur, aut eripiatur Scriptura eis, qui sunt vsuri benè.
This my reply agreeth with that answer, which Iunius gives unto Bellarmine: Non conuenit, vt propter eos qui abutuntur malè, praecludatur, Or eripiatur Scripture eis, qui sunt vsuri benè.
The reason, which Dr Bucknham, sometimes Prior of the Black-fryers in Cambridge, for this very purpose brought against Mt Latimer, is altogether as vaine, and friuolous.
The reason, which Dr Buckingham, sometime Prior of the Blackfriars in Cambridge, for this very purpose brought against Mt Latimer, is altogether as vain, and frivolous.
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The danger of hauing the Bible in our English tongue hee prooued after this manner. The plowman hearing that in the Gospell by St Luke, Chap. 9.62. No man that layeth his hand on the plow, and looketh backe, is meete for the kingdome of God, may peraduenture cease from his plow: likewise the baker hearing that, Galat. 5.9. A little leauen corrupteth a whole lumpe of dow, may per-case leaue our bread vnleauened, and so our bodies shall be vnseasoned.
The danger of having the bible in our English tongue he proved After this manner. The plowman hearing that in the Gospel by Saint Lycia, Chap. 9.62. No man that Layeth his hand on the blow, and looks back, is meet for the Kingdom of God, may Peradventure cease from his blow: likewise the baker hearing that, Galatians 5.9. A little leaven corrupteth a Whole lump of dow, may percase leave our bred unleavened, and so our bodies shall be unseasoned.
Also the simple man, hearing that, Math. 5.29. If thy right eye offend thee, plucke it out, and cast it from thee, may make himselfe blind, and so fill the world full of beggers.
Also the simple man, hearing that, Math. 5.29. If thy right eye offend thee, pluck it out, and cast it from thee, may make himself blind, and so fill the world full of beggars.
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This friarly and bald reason of Dr Bucknham, is not worthy any other answere, then the wish of Latimer. Latimers wish was, that the Scripture may be so long in our English tongue, till English men be so mad;
This friarly and bald reason of Dr Buckingham, is not worthy any other answer, then the wish of Latimer. Latimers wish was, that the Scripture may be so long in our English tongue, till English men be so mad;
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See you not (Beloued) how iniurious the Papists would be towards you, were they Lords ouer you? The light of Gods word, the incomparable and heauenly treasure, they would scale vp from you in an vnknowne tongue.
See you not (beloved) how injurious the Papists would be towards you, were they lords over you? The Light of God's word, the incomparable and heavenly treasure, they would scale up from you in an unknown tongue.
All sorts of people might read them, might search into them, might iudge of them. The vnlearned, as the learned; the laitie, as the clergie; women, as men; base, as noble; yong, as old;
All sorts of people might read them, might search into them, might judge of them. The unlearned, as the learned; the laity, as the Clergy; women, as men; base, as noble; young, as old;
all had their shares in reading, in hearing, in meditating, in practising the sacred doctrines contained in the Holy Scriptures. There can be no iust reason to the contrary.
all had their shares in reading, in hearing, in meditating, in practising the sacred doctrines contained in the Holy Scriptures. There can be no just reason to the contrary.
The like S. Basil avoucheth vpon the 1. Psal. The Scripture of God is like an Apothecaries shop, full of medicines of sundry sorts, that euery man may there choose a conuenient remedie for his disease.
The like S. Basil avoucheth upon the 1. Psalm The Scripture of God is like an Apothecaries shop, full of medicines of sundry sorts, that every man may there choose a convenient remedy for his disease.
Vpon this ground S. Chrysostome Hom. 2. in Iohan would perswade his auditors, not onely in the Church to bee attentiue to the word of God, but that at home also, the husband with the wife,
Upon this ground S. Chrysostom Hom. 2. in John would persuade his Auditors, not only in the Church to be attentive to the word of God, but that At home also, the husband with the wife,
Theodoret in his fift Booke de curatione Graecarum affectionum, seemeth much to reioyce at the knowledge which the Christians generally had in the sacred Scriptures.
Theodoret in his fift Book the curation Graecarum affectionum, seems much to rejoice At the knowledge which the Christians generally had in the sacred Scriptures.
Neither onely Cittizens, but Country folkes also doe very well vnderstand the same: Ditchers, deluers, Cowheards, Gardiners, can dispute of the Trinitie, and the creation of all things.
Neither only Citizens, but Country folks also do very well understand the same: Ditchers, delvers, Cowherds, Gardiners, can dispute of the Trinity, and the creation of all things.
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Now, as in the dayes of Gregorie, Scripturae flumen sunt, in quo agnus ambulet, & Elephas natet, the Scriptures are as a great Riuer, wherein a Lambe may walke, and an Elephant may swim.
Now, as in the days of Gregory, Scriptures Flumen sunt, in quo agnus ambulet, & Elephas natet, the Scriptures Are as a great River, wherein a Lamb may walk, and an Elephant may swim.
The Scriptures are as a lanterne, whereby you may descry, and discouer that great theefe, the Deuill, who is euer readie to steale away your hearts from God.
The Scriptures Are as a lantern, whereby you may descry, and discover that great thief, the devil, who is ever ready to steal away your hearts from God.
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if we will decline, if we will swerue from it, we shall be suddainly involued, and inwrapped in deceit, and cannot choose but erre: This was my first doctrine.
if we will decline, if we will swerve from it, we shall be suddenly involved, and inwrapped in deceit, and cannot choose but err: This was my First Doctrine.
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for adhering to the blind superstitions of their forfathers. The doctrine arising hence is this; In matters of Religion we are not tyed to follow our forefathers.
for adhering to the blind superstitions of their Forefathers. The Doctrine arising hence is this; In matters of Religion we Are not tied to follow our Forefathers.
This truth is plainely deriued from my text, for if we will make it our rule in Religion, to follow our forefathers; their lyes, that is, their blind superstitions,
This truth is plainly derived from my text, for if we will make it our Rule in Religion, to follow our Forefathers; their lies, that is, their blind superstitions,
Were not the elders of Israel, thus deceiued, and brought into errour? The twentie Chapter of the prophecie of Ezechiel makes it plaine, that they were so:
Were not the Elders of Israel, thus deceived, and brought into error? The twentie Chapter of the prophecy of Ezechiel makes it plain, that they were so:
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that they were polluted after the manner of their fathers, and committed whoredome after the abomination of their fathers, ver. 30. And to draw them from adhering to the ill courses of their fathers, the Lord himselfe is pleased ver. 18. 19. thus to speake vnto them:
that they were polluted After the manner of their Father's, and committed whoredom After the abomination of their Father's, ver. 30. And to draw them from adhering to the ill courses of their Father's, the Lord himself is pleased ver. 18. 19. thus to speak unto them:
What will you more for the confirmation of my propoūded doctrine? You haue alreadie the warrant of Almightie God from heauen for it, that in matters of Religion we are not tyed to follow our forefathers.
What will you more for the confirmation of my propounded Doctrine? You have already the warrant of Almighty God from heaven for it, that in matters of Religion we Are not tied to follow our Forefathers.
Your Fathers were a stubborne and rebellious generation, Psal. 78.8. Will you also be stubborne, and rebellious? Be not as your Fathers. It is out of doubt;
Your Father's were a stubborn and rebellious generation, Psalm 78.8. Will you also be stubborn, and rebellious? Be not as your Father's. It is out of doubt;
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and worshipped God otherwise, then they were directed by Gods holy word, we are not to follow them: yea, we are plainely charged, not to be as they were: Thus briefly of my Doctrine:
and worshipped God otherwise, then they were directed by God's holy word, we Are not to follow them: yea, we Are plainly charged, not to be as they were: Thus briefly of my Doctrine:
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This truth serueth for a reproofe of Iesuits, Priests, Recusants, and all other popishly affected within this our country, who are so strangely devoted to the Religion whereof their fathers were, that they purposely shut their eyes against the light of Gods word,
This truth serveth for a reproof of Iesuits, Priests, Recusants, and all other popishly affected within this our country, who Are so strangely devoted to the Religion whereof their Father's were, that they purposely shut their eyes against the Light of God's word,
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Wretched men and women, as many of you, as are thus wilfully addicted to the superstition of popery, take you heed, that the words of the Lord, Esa. 6.10 giuen in charge to the Prophet, to be conueyed to the Iewes, be not in euerie poynt appliable vnto you:
Wretched men and women, as many of you, as Are thus wilfully addicted to the Superstition of popery, take you heed, that the words of the Lord, Isaiah 6.10 given in charge to the Prophet, to be conveyed to the Iewes, be not in every point appliable unto you:
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Will the Aethiopian change his skin, or the Leopard his spots? Then will our countrymen of the popish sect change from the religion of their forefathers. Their firme resolution to liue and dye in the religion of their fathers, is made apparant by their supplication, to the most puissant Prince,
Will the aethiopian change his skin, or the Leopard his spots? Then will our countrymen of the popish sect change from the Religion of their Forefathers. Their firm resolution to live and die in the Religion of their Father's, is made apparent by their supplication, to the most puissant Prince,
We request no more fauour at your Graces hands, then that we may securely professe that Catholike religion, which all your happy predecessors professed, from Donaldus the first converted, vnto your Maiesties peerelesse mother.
We request no more favour At your Graces hands, then that we may securely profess that Catholic Religion, which all your happy predecessors professed, from Donaldus the First converted, unto your Majesties peerless mother.
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for his religion to follow the example of his Father Lewis; his answer was: In religione non parentum, non maiorum exempla sequenda, sed tantum voluntas Dei:
for his Religion to follow the Exampl of his Father Lewis; his answer was: In Religion non Parents, non Maiorum exempla sequenda, sed Tantum Voluntas Dei:
I doubt not, but that our gracious Soueraigne, King IAMES, hath euer had, and will haue a like answer in readinesse, to stop the mouths of Kellison, and all others, who haue dared,
I doubt not, but that our gracious Sovereign, King JAMES, hath ever had, and will have a like answer in readiness, to stop the mouths of Kellison, and all Others, who have dared,
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THree former Sermons haue caried me past the preface, and the three first parts of this prophecie against Iudah: the fourth, which is the Commination, or Denuntiation of the iudgements of the Lord against Iudah and Ierusalem, remaineth to be the subiect of this my present discourse.
THree former Sermons have carried me passed the preface, and the three First parts of this prophecy against Iudah: the fourth, which is the Commination, or Denunciation of the Judgments of the Lord against Iudah and Ierusalem, remains to be the Subject of this my present discourse.
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Their exposition, their diuision, the Doctrines issuing from them, the Vses and applications of the Doctrines, haue diuers times from out this place sounded in your eares.
Their exposition, their division, the Doctrines issuing from them, the Uses and applications of the Doctrines, have diverse times from out this place sounded in your ears.
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Yet now, (the order, obserued by the Holy Spirit in deliuering this prophecie, so requiring it) they are once more to be commended to your religious attentions.
Yet now, (the order, observed by the Holy Spirit in delivering this prophecy, so requiring it) they Are once more to be commended to your religious attentions.
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In the precedent prophecies the comminations were against the Syrians, the Philistines, the Tyrians the Edomites, the Ammonites, and the Moabites, all Gentiles and strangers to God;
In the precedent prophecies the comminations were against the Syrians, the philistines, the Tyrians the Edomites, the Ammonites, and the Moabites, all Gentiles and Strangers to God;
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It betokeneth that desolation, which was to betide the kingdome of Iudah, and the chiefest Citie thereof, Ierusalem, from hostile invasion. I will send a fire.
It Betokeneth that desolation, which was to betide the Kingdom of Iudah, and the chiefest city thereof, Ierusalem, from hostile invasion. I will send a fire.
and is briefly yet diligently described in the 2. Chron. 36. and in the 2. Kings 25. and Ierem. 39. & 52. In those places you may read, how Nabuchadnezzar King of Babylon, came against Ierusalem, pitched against it, besieged it, tooke it.
and is briefly yet diligently described in the 2. Chronicles 36. and in the 2. Kings 25. and Jeremiah 39. & 52. In those places you may read, how Nebuchadnezzar King of Babylon, Come against Ierusalem, pitched against it, besieged it, took it.
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did it not fall out to Iudah and Ierusalem, according to this commination? I will send a fire vpon Iudah and it shall deuoure the pallaces of Ierusalem.
did it not fallen out to Iudah and Ierusalem, according to this commination? I will send a fire upon Iudah and it shall devour the palaces of Ierusalem.
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This desolation being thus wrought vpon Iudah, and Ierusalem, by the Chaldees; the Iewes, such as escaped from the sword, were carried away to Babylon, where they liued in seruitude and bondage, to the Kings of Babylon for threescore, and ten yeares.
This desolation being thus wrought upon Iudah, and Ierusalem, by the Chaldees; the Iewes, such as escaped from the sword, were carried away to Babylon, where they lived in servitude and bondage, to the Kings of Babylon for threescore, and ten Years.
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When the yeares of this captiuitie were expired, and the Monarchie of Persia was setled vpon King Cyrus, King Cyrus stirred vp by the Lord, made a proclamation, whereby he permitted the Iewes to returne into their country,
When the Years of this captivity were expired, and the Monarchy of Persiam was settled upon King Cyrus, King Cyrus stirred up by the Lord, made a proclamation, whereby he permitted the Iewes to return into their country,
The Iewes now returned from their captiuitie, wherein they liued threescore and ten yeares, without a King, without a Prince, without a sacrifice, without an Image, without an Ephod, without Teraphim, (as it is witnessed, Hos. 3.4.) could not but with much ioy,
The Iewes now returned from their captivity, wherein they lived threescore and ten Years, without a King, without a Prince, without a sacrifice, without an Image, without an Ephod, without Teraphim, (as it is witnessed, Hos. 3.4.) could not but with much joy,
and great alacritie, vnder the gouernment of their new Prince, Zerubbabel, sonne of Shealtiel, and their new High-Priest, Iesbuah, sonne of Iozadak, betake themselues to the building againe of the Lords house in Ierusalem. The building was begun; it proceeded;
and great alacrity, under the government of their new Prince, Zerubbabel, son of Shealtiel, and their new High-Priest, Jesbuah, son of Iozadak, betake themselves to the building again of the lords house in Ierusalem. The building was begun; it proceeded;
but was soone hindred, by the decree of Artaxerxes, King of Persia. So the worke of the house of God at Ierusalem, ceased for some ten yeares, till the second yeare of the raigne of Darius [ sonne of Histaspes ] King of Persia: by whose gracious decree for the aduancement of the building, the building was againe set on foote,
but was soon hindered, by the Decree of Artaxerxes, King of Persiam. So the work of the house of God At Ierusalem, ceased for Some ten Years, till the second year of the Reign of Darius [ son of Histaspes ] King of Persiam: by whose gracious Decree for the advancement of the building, the building was again Set on foot,
now againe was Ierusalem to be called a Citie of truth, the mountaine of the Lord of Hostes, the holy mountaine; and the Iewes, which in former times were a curse among the heathen,
now again was Ierusalem to be called a city of truth, the mountain of the Lord of Hosts, the holy mountain; and the Iewes, which in former times were a curse among the heathen,
now became a blessing: now againe were they the people of the Lord, and the Lord was their God, in truth, and in righteousnesse. Thus were the people of Iudah, through God his speciall goodnes, blessed with ioy and enlargment:
now became a blessing: now again were they the people of the Lord, and the Lord was their God, in truth, and in righteousness. Thus were the people of Iudah, through God his special Goodness, blessed with joy and enlargement:
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What did the people of Iudah, for so many streames of Gods bounty deriued vpon them, render vnto the Lord their God? Did they (as meete was) take vp the cup of saluation? did they call vpon the name of the Lord? did they pay their vowes vnto the Lord? Did they,
What did the people of Iudah, for so many streams of God's bounty derived upon them, render unto the Lord their God? Did they (as meet was) take up the cup of salvation? did they call upon the name of the Lord? did they pay their vows unto the Lord? Did they,
as they were commanded, Zach. 8.16? did they speake the truth euery man to his neighbour? did they execute the iudgment of truth and peace within their gates? did they imagine no euill in their hearts, one against another? did they loue no false oathes? What saith the Prophet Malachie to this? He confesseth chap. 2.10, 11. that the people of Iudah dealt treacherously euery one against his brother;
as they were commanded, Zach 8.16? did they speak the truth every man to his neighbour? did they execute the judgement of truth and peace within their gates? did they imagine no evil in their hearts, one against Another? did they love no false Oaths? What Says the Prophet Malachi to this? He Confesses chap. 2.10, 11. that the people of Iudah dealt treacherously every one against his brother;
and vers. 7. that euen from the dayes of their fathers they departed from the ordinances of the Lord, and kept them not. Is not enough said against them? Then adde yet further;
and vers. 7. that even from the days of their Father's they departed from the ordinances of the Lord, and kept them not. Is not enough said against them? Then add yet further;
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they corrupted the Law, they contemned the Gospell, they beheaded Iohn Baptist, they crucified Christ, they persecuted the Apostles. Impiety of such an height and eleuation could not but presage a fearefull downefall.
they corrupted the Law, they contemned the Gospel, they beheaded John Baptist, they Crucified christ, they persecuted the Apostles. Impiety of such an height and elevation could not but presage a fearful downfall.
What Zacharie doth in a figure, that doth Christ foretell in words proper and significant, Luk. 19.42. where beholding the Citie of Ierusalem, and weeping ouer it he saith:
What Zacharias does in a figure, that does christ foretell in words proper and significant, Luk. 19.42. where beholding the city of Ierusalem, and weeping over it he Says:
This NONLATINALPHABET, this vtter desolation of the Citie Ierusalem, foretold by Zacharie, and by Christ; by the one in a figure, by the other in plaine termes, was brought vpon that stately Citie by Titus, sonne of Vespasian, after the incarnation of Christ, threescore and eleuen yeares,
This, this utter desolation of the city Ierusalem, foretold by Zacharias, and by christ; by the one in a figure, by the other in plain terms, was brought upon that stately city by Titus, son of Vespasian, After the incarnation of christ, threescore and eleuen Years,
as Genebrard, threescore and twelue, as Funccius, threescore and thirteen as others, in the second yeare of the Emperor Vespasian. It was besieged for the space of fiue moneths:
as Genebrard, threescore and twelue, as Funccius, threescore and thirteen as Others, in the second year of the Emperor Vespasian. It was besieged for the Molle of fiue months:
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Purgamenta olerum, the shreddings of pot-hearbs cast out, trodden vnder foote, and withered, were taken vp againe for nourishment. Miserabilis cibus, esca lachrymabilis:
Dregs olerum, the shreddings of potherbs cast out, trodden under foot, and withered, were taken up again for nourishment. Miserabilis cibus, Esca lachrymabilis:
Iosephus, an eye-witnes of this their miserie, tells vs of a woman, a mother, Marie, Eleazars daughter, who tooke from her owne brests, her owne childe, a harmelesse suckling, a silly infant, did kill it, and did eat thereof. My author saith;
Iosephus, an eyewitness of this their misery, tells us of a woman, a mother, Marry, Eleazars daughter, who took from her own breasts, her own child, a harmless suckling, a silly infant, did kill it, and did eat thereof. My author Says;
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Litle infant, poore wretch, in warre, in famine, in sedition, for whom shall I preserue thee? for whom shall I saue thee aliue? If thou liue, thou must be a slaue to the Romans: but famine preuents thy seruitude;
Little infant, poor wretch, in war, in famine, in sedition, for whom shall I preserve thee? for whom shall I save thee alive? If thou live, thou must be a slave to the Roman: but famine prevents thy servitude;
yea and the mutinous Iewes are more cruell, than either the Romans, or the famine Be thou therefore mihi cibus, seditiosis furia, humanae vitae fabula:
yea and the mutinous Iewes Are more cruel, than either the Roman, or the famine Be thou Therefore mihi cibus, Seditious Furia, humanae vitae fabula:
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they threatned to kill her, vnlesse shee would shew them, where her meate was laid. Shee told them, shee had meat indeed, and had reserued it for her-selfe;
they threatened to kill her, unless she would show them, where her meat was laid. Shee told them, she had meat indeed, and had reserved it for herself;
At the sight thereof, they shrunke backe with feare, horror, and astonishment. Then the mother, mercilesse mother, with great boldnesse said thus vnto them:
At the sighed thereof, they shrunk back with Fear, horror, and astonishment. Then the mother, merciless mother, with great boldness said thus unto them:
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What with the extremitie of this famine, what with the furie of the sword, what with sicknesse during the time of this warre against Ierusalem, there perished in Ierusalem, and the Prouince adioyning,
What with the extremity of this famine, what with the fury of the sword, what with sickness during the time of this war against Ierusalem, there perished in Ierusalem, and the Province adjoining,
Besides these now dead fame, morbo, ferro, partly by famine, partly by sicknesse, partly by the sword, there were taken captiue to the number of 97. thousand,
Beside these now dead fame, morbo, Ferro, partly by famine, partly by sickness, partly by the sword, there were taken captive to the number of 97. thousand,
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The Iewes thus dead, and scattered, what became of their glorious cittie Ierusalem? The holy Temple there was burnt, their strong and high wals were throwne downe;
The Iewes thus dead, and scattered, what became of their glorious City Ierusalem? The holy Temple there was burned, their strong and high walls were thrown down;
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all the citie became wast and desolate, and so it remaines to this day. Certainly it is befallen Iudah and Ierusalem, according to this commination in my text:
all the City became waste and desolate, and so it remains to this day. Certainly it is befallen Iudah and Ierusalem, according to this commination in my text:
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as his iudgements were against the Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites. The Syrians, the Philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites, were aliens from the Common wealth of Israell, they were strangers from the couenant of promise;
as his Judgments were against the Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites. The Syrians, the philistines, the Tyrians, the Edomites, the Ammonites, and the Moabites, were aliens from the Common wealth of Israel, they were Strangers from the Covenant of promise;
But these Iewes, these Inhibitants of Iudah and Ierusalem, were of the Common wealth of Israel: God made his couenant with them; they were not without hope;
But these Iewes, these Inhibitants of Iudah and Ierusalem, were of the Common wealth of Israel: God made his Covenant with them; they were not without hope;
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God is absolutely vnpartiall both in mercy, and iudgement, NONLATINALPHABET, without respect of persons, hee iudgeth according to euery mans worke, 1. Pet. 1.17. Iew or Gentile, its not materiall;
God is absolutely unpartial both in mercy, and judgement,, without respect of Persons, he Judgeth according to every men work, 1. Pet. 1.17. Iew or Gentile, its not material;
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or vnlearned, that feareth God, and worketh righteousnesse, hee is accepted with God, Act. 10.35. but let Iew, or Gentile, male, or female, poore or rich, bond or free, the learned or vnlearned, worke wickednesse before the Lord, and he shalbe without partialitie punished, Iob 34.19.
or unlearned, that fears God, and works righteousness, he is accepted with God, Act. 10.35. but let Iew, or Gentile, male, or female, poor or rich, bound or free, the learned or unlearned, work wickedness before the Lord, and he shall without partiality punished, Job 34.19.
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It was no impeachment to Cornelius, that he was a Gentile, nor immunitie to Iudas, that he was a Iew; Saules throne could not shield him from the wrath of God,
It was no impeachment to Cornelius, that he was a Gentile, nor immunity to Iudas, that he was a Iew; Saul's throne could not shield him from the wrath of God,
Neuer did any perish in obedience, neuer did any prosper in rebellion. Certainely God hath no respect of any mans person, for his outward estate, qualitie, or condition.
Never did any perish in Obedience, never did any prosper in rebellion. Certainly God hath no respect of any men person, for his outward estate, quality, or condition.
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From this vnpartialitie of God in his workes of iustice, my proposition stands good, Whosoeuer doe imitate the Heathen in their impieties, are in the Lords account no better,
From this unpartiality of God in his works of Justice, my proposition Stands good, Whosoever do imitate the Heathen in their impieties, Are in the lords account no better,
Sybilla in her Oracles could say, NONLATINALPHABET, The Almightie and inuisible God, he onely seeth all things, Hesiod could say, NONLATINALPHABET, God hath an All-seeing eye.
Sibyl in her Oracles could say,, The Almighty and invisible God, he only sees all things, Hesiod could say,, God hath an All-seeing eye.
nor their euill thoughts. The Hieroglyphicke, the mysticall, or aenigmaticall letter whereby the Egyptians would haue God to be vnderstood, was an eye. And why so? But as Pierius saith,
nor their evil thoughts. The Hieroglyphe, the mystical, or enigmatical Letter whereby the egyptians would have God to be understood, was an eye. And why so? But as Pierius Says,
It may be such was the conceit of that auncient Father, who sayd of God, that he was totus oculus; wholy an eye? He giues his reason, quia omnia videt; because hee feeth all things.
It may be such was the conceit of that ancient Father, who said of God, that he was totus oculus; wholly an eye? He gives his reason, quia omnia videt; Because he feeth all things.
If there be impietie, there cannot be impunitie. Witnesse the blessed Apostle S. Iames, chap. 1.15. Sinne, when it is finished, bringeth forth death. And S. Paul, Rom. 6.23. The wages of sinne is death.
If there be impiety, there cannot be impunity. Witness the blessed Apostle S. James, chap. 1.15. Sin, when it is finished, brings forth death. And S. Paul, Rom. 6.23. The wages of sin is death.
Many are the texts of holy Scripture, which I might alledge to this purpose. I will for this present trouble you but with one. It is, Psal. 34.16. The face of the Lord is against them that doe euill, to cut off the remembrance of them from the earth.
Many Are the texts of holy Scripture, which I might allege to this purpose. I will for this present trouble you but with one. It is, Psalm 34.16. The face of the Lord is against them that do evil, to Cut off the remembrance of them from the earth.
From these now-touched considerations (first that Almightie God in iudgement accepteth no persons; then, that his Al-seeing eye beholdeth whatsoeuer impietie is done, not onely in our workes and words,
From these now-touched considerations (First that Almighty God in judgement Accepteth no Persons; then, that his All-seeing eye beholdeth whatsoever impiety is done, not only in our works and words,
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Here let all good Christians be admonished, with their greatest carefulnesse to looke vnto their wayes, that they walke not in the by-pathes of sinne, to imitate the Heathen in their impieties Qui attrahit ad se culpam, non potest effugera poenam, sayth Hugo Cardinalis. Thinke not that thy prerogatiue of being a Christian can be a shield vnto thee.
Here let all good Christians be admonished, with their greatest carefulness to look unto their ways, that they walk not in the bypaths of sin, to imitate the Heathen in their impieties Qui attrahit ad se Fault, non potest effugera poenam, say Hugo Cardinalis. Think not that thy prerogative of being a Christian can be a shield unto thee.
Christianus as he is haeres nominis Christi, so must he be imitator sanctitatis: A Christian is heire to the name of Christ, and therefore must be a follower of Christ in holinesse.
Christian as he is haeres Nominis Christ, so must he be imitator sanctitatis: A Christian is heir to the name of christ, and Therefore must be a follower of christ in holiness.
A Christian (sayth S. Austine, if he be the Author of the Booke de vita Christianâ ) A Christian is a name of iustice, of goodnesse, of integritie, of patience, of chastitie, of prudence, of humilitie, of courtesie, of innocencie, of pietie.
A Christian (say S. Augustine, if he be the Author of the Book de vita Christianâ) A Christian is a name of Justice, of Goodness, of integrity, of patience, of chastity, of prudence, of humility, of courtesy, of innocence, of piety.
I hate not mine enemies, I doe good to them that hurt me, I pray for them that persecute me, I doe wrong to no body, I liue iustly with all men, hic Christianus est, he is a Christian.
I hate not mine enemies, I do good to them that hurt me, I pray for them that persecute me, I do wrong to no body, I live justly with all men, hic Christian est, he is a Christian.
the Reprobate shall bee his companie, the Deuils his fellowes, hell his inheritance, his soule a nest of scorpions, his bodie a dungeon of foule spirits;
the Reprobate shall be his company, the Devils his Fellows, hell his inheritance, his soul a nest of scorpions, his body a dungeon of foul spirits;
For if you come too neere it, it will bite you: the teeth thereof are as the teeth of a Lyon, slaying the soules of men. So sayth Ecclus chap. 21.2. Flee from sinne as from the face of a Serpent.
For if you come too near it, it will bite you: the teeth thereof Are as the teeth of a lion, slaying the Souls of men. So say Ecclus chap. 21.2. Flee from sin as from the face of a Serpent.
She was called the Virgin, and the daughter of Iudah. Lament. 1.15. The daughter of Sion. ver. 6. the cittie, that was great among the nations, and a Princes among the Prouinces.
She was called the Virgae, and the daughter of Iudah. Lament. 1.15. The daughter of Sion. ver. 6. the City, that was great among the Nations, and a Princes among the Provinces.
It is befallen her according to this commination in my text, I will send a fire vpon Iudah, which shall deuoure the palaces of Ierusalem. My doctrine is;
It is befallen her according to this commination in my text, I will send a fire upon Iudah, which shall devour the palaces of Ierusalem. My Doctrine is;
Iudgement must begin at the house of God, His meaning is, that the punishment and chastisement of sinnes beginneth with the Saints and seruants of God, in whom as it were in a house, or Temple God dwelleth.
Judgement must begin At the house of God, His meaning is, that the punishment and chastisement of Sins begins with the Saints and Servants of God, in whom as it were in a house, or Temple God dwells.
The most familiar with God are his faithfull ones, who fill the house of God, which is his Church. If these sinne against God, can God take it well? He cannot.
The most familiar with God Are his faithful ones, who fill the house of God, which is his Church. If these sin against God, can God take it well? He cannot.
So sayth St Austine, Epist. 122. Ad victorianum; Propter peccata sua etiam sancti flagellantur, the verie Saints of God are scourged for their sinnes. You see my doctrine confirmed;
So say Saint Augustine, Epistle 122. Ad victorianum; Propter Peccata sua etiam sancti flagellantur, the very Saints of God Are scourged for their Sins. You see my Doctrine confirmed;
The reason is giuen by S. Austine in his Booke of fiftie Homilies, Homil. 21. because Iustitia est, vt puniat peccatum, it is a part of Gods iustice to punish sinne, a part of his Actiue iustice; So doe the Schooles call the Iustice of God, by which he iudgeth and punisheth offenders.
The reason is given by S. Augustine in his Book of fiftie Homilies, Homily 21. Because Iustitia est, vt puniat peccatum, it is a part of God's Justice to Punish sin, a part of his Active Justice; So do the Schools call the justice of God, by which he Judgeth and Punisheth offenders.
what shall become of strange children, children of Belial? What shall be the end of them, that obey not the Gospell of God? And if the righteous scarcely be saued, where shall the vngodly and sinner appeare?
what shall become of strange children, children of Belial? What shall be the end of them, that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear?
and rightly compared to dry and barren trees, to be afflicted, and to be hewen downe? The like argument doth the Lord bring against Edom. Ierem. 49.12.
and rightly compared to dry and barren trees, to be afflicted, and to be hewn down? The like argument does the Lord bring against Edom. Jeremiah 49.12.
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Behold they whose iudgement, was not to drinke of the cup, haue assuredly drunken, and shalt thou altogether goe vnpunished? Thou shalt goe vnpunished,
Behold they whose judgement, was not to drink of the cup, have assuredly drunken, and shalt thou altogether go unpunished? Thou shalt go unpunished,
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because he serued with our sinnes, and was made sinne for vs, he was wounded for our transgressions; he was broken for our iniquities; his backe was loaden with stripes, his head with shornes, his bodie with crossing, his soule with cursing.
Because he served with our Sins, and was made sin for us, he was wounded for our transgressions; he was broken for our iniquities; his back was loaded with stripes, his head with shorns, his body with crossing, his soul with cursing.
Thus sweete Sauiour hast thou suffered for our rebellions, for our transgressions, for our iniquities: the chastisement of our peace was vpon thee, and with thy stripes we are healed.
Thus sweet Saviour hast thou suffered for our rebellions, for our transgressions, for our iniquities: the chastisement of our peace was upon thee, and with thy stripes we Are healed.
It fell out happily for vs (beloued) that Christ, who knew no sinne, should be made sinne for vs, that we, who bore about with vs, a bodie of sin, might be made the righteousnesse of God in him.
It fell out happily for us (Beloved) that christ, who knew no sin, should be made sin for us, that we, who boar about with us, a body of since, might be made the righteousness of God in him.
Being thus by Christ reconciled to God, and washed, and clensed from our sinnes through his precious bloud, take we heed, that it happen not to vs according to the true Prouerbe:
Being thus by christ reconciled to God, and washed, and cleansed from our Sins through his precious blood, take we heed, that it happen not to us according to the true Proverb:
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FOr Israels sake, Amos the peculiar Prophet of Israel, hath hitherto made knowne vnto Israel, what God his pleasure was, concerning their neighbour-Nations.
FOr Israel's sake, Amos the peculiar Prophet of Israel, hath hitherto made known unto Israel, what God his pleasure was, Concerning their neighbour-Nations.
and yet, must they be measured with the line of desolation? What then shall be the portion of our cup, who knowing Gods holy will, haue not regarded it.
and yet, must they be measured with the line of desolation? What then shall be the portion of our cup, who knowing God's holy will, have not regarded it.
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that people, with whom God placed his sanctuarie; vpon that people will the Lord send a fire, to deuoure them? What then shall be the end of vs? They our brethren of Iudah, haue preserued among them Religion, the worship and feare of the Lord, in greater puritie then we haue done;
that people, with whom God placed his sanctuary; upon that people will the Lord send a fire, to devour them? What then shall be the end of us? They our brothers of Iudah, have preserved among them Religion, the worship and Fear of the Lord, in greater purity then we have done;
Thus sayth the Lord. 2. Sermonem ipsum; The Prophecie it selfe: For three transgressions of Israel, &c. In the Prophecie, as farre as this Chapter leadeth vs, we haue, 1. Reprehensionem; A reproofe of Israel for sinne, vers. 6, 7, 8. 2. Enumerationem; A recitall of the Benefits, which God had heaped vpon Israel, vers. 9.10.11. 3. Exprobrationem; A twitting of Israel with their vnthankefulnesse, vers. 12. 4. Comminationem; A threatning of punishment to befall Israel for their sinnes, ver. 13. to the end of the Chapter. The Reprehension is first;
Thus say the Lord. 2. Sermonem ipsum; The Prophecy it self: For three transgressions of Israel, etc. In the Prophecy, as Far as this Chapter leads us, we have, 1. Reprehensionem; A reproof of Israel for sin, vers. 6, 7, 8. 2. Enumerationem; A recital of the Benefits, which God had heaped upon Israel, vers. 9.10.11. 3. Exprobrationem; A twitting of Israel with their unthankfulness, vers. 12. 4. Comminationem; A threatening of punishment to befall Israel for their Sins, ver. 13. to the end of the Chapter. The Reprehension is First;
In it we may note, 1. A generall accusation of Israel: For three transgressions of Israel, and for foure. 2. A protestation of Almightie God against them:
In it we may note, 1. A general accusation of Israel: For three transgressions of Israel, and for foure. 2. A protestation of Almighty God against them:
You haue the deuision of my Text. Now followeth the exposition. The first thing we meete with, is, Autoritas sermonis, the authoritie of this prophecie.
You have the division of my Text. Now follows the exposition. The First thing we meet with, is, Autoritas Sermon, the Authority of this prophecy.
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and yet, by this name Iehovah, is not God knowne to vs. We know him by the name of a strong, omnipotent, and All-sufficient God, but by his Name, Iehovah, we know him not.
and yet, by this name Jehovah, is not God known to us We know him by the name of a strong, omnipotent, and All-sufficient God, but by his Name, Jehovah, we know him not.
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When the Poet Simonides was asked of K. Hiero, what God is? He wisely for answere desired one dayes respite, after that two, then foure; still he doubled his number: at last;
When the Poet Simonides was asked of K. Hiero, what God is? He wisely for answer desired one days respite, After that two, then foure; still he doubled his number: At last;
the more I consider of this matter, the more obscure it seemeth vnto me. Cotta in Tullie said not amisse, Quid non sit Deus, citiùs quàm quid sit, dixerim;
the more I Consider of this matter, the more Obscure it seems unto me. Cotta in Tullie said not amiss, Quid non sit Deus, citiùs quàm quid sit, dixerim;
God is not a bodie, he is not the earth, he is not the Heauen, he is not the Moone, he is not the Sunne, he is not the Starres, he is not any of these corporall things.
God is not a body, he is not the earth, he is not the Heaven, he is not the Moon, he is not the Sun, he is not the Stars, he is not any of these corporal things.
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From hence sprang those Negatiue attributes of God, which we meete with, either in the sacred volumes of the New Testament, or in the writings of the ancient Fathers:
From hence sprang those Negative attributes of God, which we meet with, either in the sacred volumes of the New Testament, or in the writings of the ancient Father's:
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from hence is God said to be immortall, invisible, vncorruptible, incorporeall, ineffable, inestimable, incomprehensible, infinite, immense, vndiuided, vnuariable, vnchangeable.
from hence is God said to be immortal, invisible, uncorruptible, incorporeal, ineffable, inestimable, incomprehensible, infinite, immense, undivided, unvariable, unchangeable.
as he is set forth in these his Negatiue appellations, though hereby he cannot altogether find out what God is, piè tamen cauet, quantum potest, aliquid de eo sentire, quod non sit, saith S. Austine de Trin lib. 3. cap. 1. yet his religious care is, to conceiue somewhat of God, that he is not.
as he is Set forth in these his Negative appellations, though hereby he cannot altogether find out what God is, piè tamen cauet, quantum potest, Aliquid de eo sentire, quod non sit, Says S. Augustine de Trin lib. 3. cap. 1. yet his religious care is, to conceive somewhat of God, that he is not.
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You see, it is easier for vs to say, what God is not, then what he is: easier for vs to conceiue of him by his Negatiue attributes, then by his affirmatiue. Yet by his affirmatiue attributes are we brought to some knowledge of God.
You see, it is Easier for us to say, what God is not, then what he is: Easier for us to conceive of him by his Negative attributes, then by his affirmative. Yet by his affirmative attributes Are we brought to Some knowledge of God.
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For hereby we know, that he is the euerlasting God, the most high God, the onely wise God; that he is omnipotent, and holy, and iust, and mercifull, and gracious, and long-suffering, and good, and true.
For hereby we know, that he is the everlasting God, the most high God, the only wise God; that he is omnipotent, and holy, and just, and merciful, and gracious, and long-suffering, and good, and true.
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So is this name by a Periphrasis expounded, Reuel. 1.4. Grace be vnto you, and peace from him, which is, which was, and which is to come. And, Reuel. 16.5. Thou art righteous, O Lord, which art, and wast, and shalt be.
So is this name by a Periphrasis expounded, Revel. 1.4. Grace be unto you, and peace from him, which is, which was, and which is to come. And, Revel. 16.5. Thou art righteous, Oh Lord, which art, and wast, and shalt be.
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This exposition of this name Iehou•h. is giuen by Clemens Alexandrinus, and Theodoretus Cyrensis, that Iehouah, for its signification is, NONLATINALPHABET, He that is.
This exposition of this name Iehou•h. is given by Clemens Alexandrian, and Theodoretus Cyrensis, that Jehovah, for its signification is,, He that is.
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Secondly, we are taught by this name Iehouah, that the essence, or being of all things created is from God; according to that, Acts 17.28. In him we liue, and moue, and haue our being; and that, Rom. 11.36. Of him, and through him, and to him are all things.
Secondly, we Are taught by this name Jehovah, that the essence, or being of all things created is from God; according to that, Acts 17.28. In him we live, and move, and have our being; and that, Rom. 11.36. Of him, and through him, and to him Are all things.
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Though they seeme to drinke the dregs of the cup of trembling, and to be euen swallowed vp of tribulation, of distresse, of persecution, of famine, of nakednesse, of perill, of the sword; though they be as killed all the day long,
Though they seem to drink the dregs of the cup of trembling, and to be even swallowed up of tribulation, of distress, of persecution, of famine, of nakedness, of peril, of the sword; though they be as killed all the day long,
They prosper in this world, they encrease in riches, they haue more then heart can wish, their eyes stand out with fatnesse, they are clothed with violence, as with a garment, they are compassed with pride, as with a chaine, they are not in trouble, they are not plagued like other men: yet may they heereby bee assured, that all the euill threatned to them in the holy word of God, shall in due time ouertake them.
They prosper in this world, they increase in riches, they have more then heart can wish, their eyes stand out with fatness, they Are clothed with violence, as with a garment, they Are compassed with pride, as with a chain, they Are not in trouble, they Are not plagued like other men: yet may they hereby be assured, that all the evil threatened to them in the holy word of God, shall in due time overtake them.
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By Israel heere we are to vnderstand those ten tribes of Israel, who after King Salomons death, forsooke the Kings sonne Rehoboam, and subiected themselues to the rule of Iereboam, sonne of Nebat.
By Israel Here we Are to understand those ten tribes of Israel, who After King Solomon's death, forsook the Kings son Rehoboam, and subjected themselves to the Rule of Jeroboam, son of Nebat.
These in Holy Scripture are called sometime Bethel, sometime Bethauen, sometime Samaria, sometime Iesreel, sometime Ioseph, sometime Ephraim, sometime Iacob, sometime Israel. Israel is, their most common name,
These in Holy Scripture Are called sometime Bethel, sometime Bethany, sometime Samaria, sometime Israel, sometime Ioseph, sometime Ephraim, sometime Iacob, sometime Israel. Israel is, their most Common name,
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Nicolaus de Lyra saith, their first transgression was, their selling of Ioseph; the second, their worshipping of the Calfe; the third, their forsaking of Dauid; the fourth, their selling of Christ. Paulus de Palatio saith, the first transgression was, their defection from the house of Dauid, and the King of Iudah;
Nicolaus de Lyra Says, their First Transgression was, their selling of Ioseph; the second, their worshipping of the Calf; the third, their forsaking of David; the fourth, their selling of christ. Paulus de Palatio Says, the First Transgression was, their defection from the house of David, and the King of Iudah;
the third, their defection from the law of Moses, which was Gods law; the fourth, their defection from the law of nature, which is the light of Gods countenance sealed in our hearts.
the third, their defection from the law of Moses, which was God's law; the fourth, their defection from the law of nature, which is the Light of God's countenance sealed in our hearts.
the fourth, the violation of matrimony. These are but so many descants vpon the words of my text, For three transgressions of Israel, and for foure. Three and foure make seuen.
the fourth, the violation of matrimony. These Are but so many descants upon the words of my text, For three transgressions of Israel, and for foure. Three and foure make seuen.
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vnto Hoshea, sonne of Elah, their last King, they did nothing but transgresse against the Lord their God, what by Idolatry, and what by other wickednesses. Heere then, by three and foure, which make seuen, we are to vnderstand many.
unto Hoshea, son of Elah, their last King, they did nothing but transgress against the Lord their God, what by Idolatry, and what by other Wickednesses. Here then, by three and foure, which make seuen, we Are to understand many.
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The rule holds true in Diuinity: A finite number is oftentimes put for an infinite. S. Austin hath obserued it, lib. 3. de doctrina Christi, cap. 35. I thus explicate it. In Leuit. 26.18. to the rebellious and disobedient, thus saith the Lord:
The Rule holds true in Divinity: A finite number is oftentimes put for an infinite. S. Austin hath observed it, lib. 3. de Doctrina Christ, cap. 35. I thus explicate it. In Levites 26.18. to the rebellious and disobedient, thus Says the Lord:
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The barren hath borne seuen children. By seuen there, you are to vnderstand many: Shee that was barren, hath borne many children. Dauid in Psal. 119.164. sayth;
The barren hath born seuen children. By seuen there, you Are to understand many: She that was barren, hath born many children. David in Psalm 119.164. say;
For which he is vnwilling any longer to forbeare them: whereupon followeth his protestation against them, I will not turne away the punishment thereof.
For which he is unwilling any longer to forbear them: whereupon follows his protestation against them, I will not turn away the punishment thereof.
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if once, if twice, yea, if a third time only the Israelites had offended mee with the greeuousnesse of their transgressions, I could haue tolerated them,
if once, if twice, yea, if a third time only the Israelites had offended me with the greeuousnesse of their transgressions, I could have tolerated them,
that obstinate and indurate, as they are, in the multitude of their abominations, wherein they haue so deepely plunged themselues, they may suddenly bee cast into the pit of destruction.
that obstinate and indurate, as they Are, in the multitude of their abominations, wherein they have so deeply plunged themselves, they may suddenly be cast into the pit of destruction.
So willing is hee to bathe himselfe in the imaginary contentment and pleasures of sinne. I can put no great difference between this sinner and an Atheist. The Atheist thinketh, there is no God; this sinner wisheth, there were no God.
So willing is he to bathe himself in the imaginary contentment and pleasures of sin. I can put no great difference between this sinner and an Atheist. The Atheist Thinketh, there is no God; this sinner wishes, there were no God.
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& seeth his traytorous affection, can he be at peace with him? King Ioram sayd to Iehu, 2 King. 9.22. Is it peace Iehu? Iehu answered, what peace, so long as the whoredomes of thy mother Iezabel, and her witch-crafts are so many? This sinner happily will looke to be at peace with God:
& sees his traitorous affection, can he be At peace with him? King Ioram said to Iehu, 2 King. 9.22. Is it peace Iehu? Iehu answered, what peace, so long as the whoredoms of thy mother Jezebel, and her witchcrafts Are so many? This sinner happily will look to be At peace with God:
But what is this to the sinner? Nothing at all. For the same Scripture will assure him, there is no peace to him; Esai 48.22. and 57.12. To the sinner the Lord will shew himselfe, quasi bellator fortis, as hee is called, Ierem. 20.11. hee will shew himselfe as a stout warriour. And for such he is described, Deut. 32.41. There thus saith the Lord concerning sinners:
But what is this to the sinner? Nothing At all. For the same Scripture will assure him, there is no peace to him; Isaiah 48.22. and 57.12. To the sinner the Lord will show himself, quasi Warrior fortis, as he is called, Jeremiah 20.11. he will show himself as a stout warrior. And for such he is described, Deuteronomy 32.41. There thus Says the Lord Concerning Sinners:
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I will make mine arrowes drunk with their blood, and my sword shall deuoure their flesh? To like purpose is that, which we read of Gods dealing with sinners, Psal. 7.12. He whets his sword, he bends his bow, and makes it ready, hee prepareth for them the instruments of death, he ordaineth his arrowes against them.
I will make mine arrows drunk with their blood, and my sword shall devour their Flesh? To like purpose is that, which we read of God's dealing with Sinners, Psalm 7.12. He whets his sword, he bends his bow, and makes it ready, he Prepareth for them the Instruments of death, he ordaineth his arrows against them.
All the good gifts, and benefits of God, which God hath bestowed vpon vs for our good, we haue abused to sinne. God hath giuen vs vnderstanding to meditate vpon his holy lawes,
All the good Gifts, and benefits of God, which God hath bestowed upon us for our good, we have abused to sin. God hath given us understanding to meditate upon his holy laws,
but our vnderstanding we haue peruerted to the transgression of his holy Lawes. God hath giuen vs the will to loue him aboue all things, and our neighbours, as our selues;
but our understanding we have perverted to the Transgression of his holy Laws. God hath given us the will to love him above all things, and our neighbours, as our selves;
Dearely beloued, what shall we doe? The best aduise I can giue, is that, which Christ giueth his Spouse in the Canticles, chap. 6.13. Returne, returne, O Shulamite;
Dearly Beloved, what shall we do? The best advise I can give, is that, which christ gives his Spouse in the Canticles, chap. 6.13. Return, return, Oh Shulamite;
Returne, O my Spouse, daughter of Ierusalem returne, returne to me, returne to thy selfe, returne to thy former feeling of my Grace, returne, that both my selfe and all the companie of Angels, may see thee, and reioyce in thee.
Return, Oh my Spouse, daughter of Ierusalem return, return to me, return to thy self, return to thy former feeling of my Grace, return, that both my self and all the company of Angels, may see thee, and rejoice in thee.
Returne we from our euill wayes, returne we from our three and foure transgressions, returne we from all our sinnes, returne we to the Lord our God, that both he and all the companie of Angels may see vs,
Return we from our evil ways, return we from our three and foure transgressions, return we from all our Sins, return we to the Lord our God, that both he and all the company of Angels may see us,
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and reioyce in vs. Mutet vitam, qui vult accipere vitam, saith S. Augustine Serm. 1. de tempore: if wee will enioy the blessed life of Heauen, we must change our wicked life on earth.
and rejoice in us Mutet vitam, qui vult accipere vitam, Says S. Augustine Sermon 1. de tempore: if we will enjoy the blessed life of Heaven, we must change our wicked life on earth.
If we will not change it, but will still beare about vs whorish lookes, the euish faces, proud hearts, couetous thoughts, malicious mindes, lustfull eyes, slandering tongues, bloody hands, and drunken desires (from which God Almightie defend vs all) our portion must bee the accursed death of Hell. God will not turne away his punishments from vs
If we will not change it, but will still bear about us whorish looks, the euish faces, proud hearts, covetous thoughts, malicious minds, lustful eyes, slandering tongues, bloody hands, and drunken Desires (from which God Almighty defend us all) our portion must be the accursed death of Hell. God will not turn away his punishments from us
Crueltie, and Couetousnes. Their Cruelty I note in selling of the righteous, and the poore: their Couetousnes, in as much as they did it for siluer, and for a paire of shoes. I take the words in their order.
Cruelty, and Covetousness. Their Cruelty I note in selling of the righteous, and the poor: their Covetousness, in as much as they did it for silver, and for a pair of shoes. I take the words in their order.
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They sold the righteous for siluer ] A man may be said to be righteous, either by imputation, or by vertue, or by comparison, or by course of law. The righteous man by imputation is he, whom Habakkuk speaketh of, chap. 2.4. The iust shall liue by his faith.
They sold the righteous for silver ] A man may be said to be righteous, either by imputation, or by virtue, or by comparison, or by course of law. The righteous man by imputation is he, whom Habakkuk speaks of, chap. 2.4. The just shall live by his faith.
The righteous man by vertue is he, whom Dauid - speaketh of, Psal. 11.3. If the foundations be destroyed, what can the righteous doe? There the righteous man is he, whom we call virum bonum, a good man.
The righteous man by virtue is he, whom David - speaks of, Psalm 11.3. If the foundations be destroyed, what can the righteous doe? There the righteous man is he, whom we call virum bonum, a good man.
There the righteous man is he, that is the lesse wicked: the Iewes, though wicked, are yet called righteous in comparison of the Chaldaeans, who were more wicked. The righteous man by course of law is he, whom Esay speaketh of, chap. 5. 23. Wo vnto them which iustifie the wicked for reward,
There the righteous man is he, that is the less wicked: the Iewes, though wicked, Are yet called righteous in comparison of the Chaldaeans, who were more wicked. The righteous man by course of law is he, whom Isaiah speaks of, chap. 5. 23. Woe unto them which justify the wicked for reward,
They sold the righteous for siluer ] For siluer, that is, for money. The like phrase we haue in Micah, chap. 3.11. where it is said of the Prophets of Israel, they diuine for siluer, that is, they diuine only for monyes sake.
They sold the righteous for silver ] For silver, that is, for money. The like phrase we have in micah, chap. 3.11. where it is said of the prophets of Israel, they divine for silver, that is, they divine only for moneys sake.
They sold the righteous for siluer, and the poore for a paire of shoes ] By the poore here we may vnderstand the cause of the poore: as in Amos 5.12. They afflict the iust, they take a bribe, and they turne aside the poore in the gate.
They sold the righteous for silver, and the poor for a pair of shoes ] By the poor Here we may understand the cause of the poor: as in Amos 5.12. They afflict the just, they take a bribe, and they turn aside the poor in the gate.
They sold the poore for a paire of shoes ] If they sold, some bought. Such buyers we finde, Amos 6.8. They tooke order to buy the needie for siluer, and the poore for a paire of shoes.
They sold the poor for a pair of shoes ] If they sold, Some bought. Such buyers we find, Amos 6.8. They took order to buy the needy for silver, and the poor for a pair of shoes.
They sold the righteous for siluer, and the poore for a paire of shoes ] Here the Iudges of Israel are taxed for Crueltie, and Couetousnesse: for Cruelty, because they sold the righteous, and the poore:
They sold the righteous for silver, and the poor for a pair of shoes ] Here the Judges of Israel Are taxed for Cruelty, and Covetousness: for Cruelty, Because they sold the righteous, and the poor:
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God would not turne away his punishments from Israel, because of the Cruelty and Couetousnes in the Iudges of Israel. These sins are most eminent in Iudges and Magistrates, but are reproveable in all sorts of men.
God would not turn away his punishments from Israel, Because of the Cruelty and Covetousness in the Judges of Israel. These Sins Are most eminent in Judges and Magistrates, but Are reprovable in all sorts of men.
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and brings vs within the danger of falling daily from bad to worse; vulnerat nos in bonis naturalibus, occidit in gratuitis, saith Cornelius Mussus B. of Bitonto:
and brings us within the danger of falling daily from bad to Worse; vulnerable nos in bonis Naturalibus, occidit in gratuitis, Says Cornelius Mussus B. of Bitonto:
What remaineth, but that we powre forth our prayers to Almightie God, that he will be pleased to giue vs true repentance for the wickednes of our fore-passed liues,
What remains, but that we pour forth our Prayers to Almighty God, that he will be pleased to give us true Repentance for the wickedness of our forepassed lives,
their Crueltie, and their Couetousnesse. They sold the righteous and the poore, this was Crueltie: they sold them for siluer, and for a paire of shoes;
their Cruelty, and their Covetousness. They sold the righteous and the poor, this was Cruelty: they sold them for silver, and for a pair of shoes;
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The word in the originall is NONLATINALPHABET The Septuagint do render it, NONLATINALPHABET, that tread vnder foote vpon the dust of the earth the heads of the poore.
The word in the original is The septuagint do render it,, that tread under foot upon the dust of the earth the Heads of the poor.
By this phrase then our Prophet giueth vs to vnderstand, that the Israelites, the rich and the mighty among them, did with delight behold the dust of the earth vpon the heads of the poore;
By this phrase then our Prophet gives us to understand, that the Israelites, the rich and the mighty among them, did with delight behold the dust of the earth upon the Heads of the poor;
The dust of the earth ] Old Samaeus in Ioseph Ben-Gorion, tells vs of an ancient custome among the Hebrewes concerning such as were impleaded or arraigned before their Iudges:
The dust of the earth ] Old Samaeus in Ioseph Ben-Gorion, tells us of an ancient custom among the Hebrews Concerning such as were impleaded or arraigned before their Judges:
as Drusius thinketh, then are the Magistrates of Israel here nipped, and checked for selling the cause of the poore to their rich aduersaries, thereby making to themselues vnlawfull, and excessiue gaine, and lucre.
as Drusius Thinketh, then Are the Magistrates of Israel Here nipped, and checked for selling the cause of the poor to their rich Adversaries, thereby making to themselves unlawful, and excessive gain, and lucre.
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The dust of the earth on the head of the poore ] The casting of dust or earth vpon the head, was of old and long time a ceremonie, whereby men in sad and dolefull plight were wont to expresse their griefe.
The dust of the earth on the head of the poor ] The casting of dust or earth upon the head, was of old and long time a ceremony, whereby men in sad and doleful plighted were wont to express their grief.
There it is said, that Ioshua, and the elders of Israel, to testifie their griefe for the ouerthrow giuen them by the men of Ai, rent their clothes, fell to the earth vpon their faces,
There it is said, that Ioshua, and the Elders of Israel, to testify their grief for the overthrow given them by the men of Ai, rend their clothes, fell to the earth upon their faces,
the Beniamite that brought the heauy newes of the Arke of the Lord taken by the Philistines, and of the death of Hophni & Phinehas the two sons of Eli, in tokē of his griefe came to Shiloh, with his clothes rent,
the Benjamite that brought the heavy news of the Ark of the Lord taken by the philistines, and of the death of Hophni & Phinehas the two Sons of Eli, in token of his grief Come to Shiloh, with his clothes rend,
Other like places of holy writ I might produce, yet further to shew, that the aspersion or sprinkling of earth, dust, or ashes vpon the head was a ceremonie in vse with such,
Other like places of holy writ I might produce, yet further to show, that the aspersion or sprinkling of earth, dust, or Ashes upon the head was a ceremony in use with such,
as had in themselues iust cause of griefe, heauinesse, mourning, or lamentation. But this is by the places already alleaged, sufficiently declared vnto you.
as had in themselves just cause of grief, heaviness, mourning, or lamentation. But this is by the places already alleged, sufficiently declared unto you.
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then are the rulers of Israel, and the rich among them here taxed for their hard-heartednesse towards the poore, for their couetousnes and cruelty, whereby they oppressed the poore; to this sense:
then Are the Rulers of Israel, and the rich among them Here taxed for their hardheartedness towards the poor, for their covetousness and cruelty, whereby they oppressed the poor; to this sense:
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and the rich men there, They pant after the dust of the earth ] they greedily desire to see the dust of the earth sprinckled, on the head of the poore ] they make it their pleasure, to giue the honest poore man, iust cause of griefe, and mourning.
and the rich men there, They pant After the dust of the earth ] they greedily desire to see the dust of the earth sprinkled, on the head of the poor ] they make it their pleasure, to give the honest poor man, just cause of grief, and mourning.
They pant after the dust of the earth ] The dust; sometime it betokeneth a low and base estate, 1. Sam. 2.8. Hannah in her song of thankfulnes, praising the Lord for his beneficence towards the humble & despised, saith, He raiseth the poore out of the dust, and lifteth vp the begger from the dunghill.
They pant After the dust of the earth ] The dust; sometime it Betokeneth a low and base estate, 1. Sam. 2.8. Hannah in her song of thankfulness, praising the Lord for his beneficence towards the humble & despised, Says, He Raiseth the poor out of the dust, and lifts up the beggar from the dunghill.
The Lord through his Almighty power, and of his goodnes, exalteth the poore and abiect amongst men from their vile & contemptible estate to some degree of honour.
The Lord through his Almighty power, and of his Goodness, Exalteth the poor and abject among men from their vile & contemptible estate to Some degree of honour.
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though the poore doe already sit vpon the dust of the earth, and are thereby in the eyes of the world, base, vile, and contemptible, yet do the rulers of Israel, and the rich among them, still pant after the dust of the earth vpon their heads, their delight is to behold them euer wallowing in the dust of the earth, to see them yet more base, more vile, more contemptible. Yea, they can bee contented that the dust, whereof Dauid speaketh, Psal. 22.15. The dust of death be vpon their heads, that the graue haue power ouer them, that the pit shut her mouth vpon them.
though the poor do already fit upon the dust of the earth, and Are thereby in the eyes of the world, base, vile, and contemptible, yet do the Rulers of Israel, and the rich among them, still pant After the dust of the earth upon their Heads, their delight is to behold them ever wallowing in the dust of the earth, to see them yet more base, more vile, more contemptible. Yea, they can be contented that the dust, whereof David speaks, Psalm 22.15. The dust of death be upon their Heads, that the graven have power over them, that the pit shut her Mouth upon them.
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They all checke Israel, the heads of Israel, the Magistrates, Rulers, and Gouernors of Israel, the rich of Israel, for their cruelty, their couetousnes, and their oppression of the poore of Israel, and they yeeld vnto vs this lesson.
They all check Israel, the Heads of Israel, the Magistrates, Rulers, and Governors of Israel, the rich of Israel, for their cruelty, their covetousness, and their oppression of the poor of Israel, and they yield unto us this Lesson.
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Concerning strangers the commandement is, Exod. 22.21. Thou shalt neither vex a stranger, nor oppresse him. It is repeated, Levit. 19.33. If a stranger s•iourne with thee, ye shall not vexe him;
Concerning Strangers the Commandment is, Exod 22.21. Thou shalt neither vex a stranger, nor oppress him. It is repeated, Levit. 19.33. If a stranger s•iourne with thee, you shall not vex him;
Doe men regard it? Doe they not rather with their churlish and vnkinde words and deeds torment the aking heart of the stranger? If they doe so, the Lord is ready to auenge the strangers cause,
Doe men regard it? Do they not rather with their churlish and unkind words and Deeds torment the aching heart of the stranger? If they do so, the Lord is ready to avenge the Strangers cause,
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Againe, God pleadeth the cause of the widowes and fatherlesse children. The commandement concerning them is, Exod. 22.22. Yee shall not afflict any widow or fatherlesse childe. It is repeated, Zach. 7.10. Oppresse not the widow, nor the fatherlesse. Such is the commandment.
Again, God pleads the cause of the Widows and fatherless children. The Commandment Concerning them is, Exod 22.22. Ye shall not afflict any widow or fatherless child. It is repeated, Zach 7.10. Oppress not the widow, nor the fatherless. Such is the Commandment.
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This protection ouer the fatherlesse and widowes is also ascribed vnto the Lord, Deut. 10 18. The Lord doth execute the iudgement of the fatherlesse and widow.
This protection over the fatherless and Widows is also ascribed unto the Lord, Deuteronomy 10 18. The Lord does execute the judgement of the fatherless and widow.
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yea, though he be a stranger, or a soiourner. It is repeated, Deut. 15.7. If there be among you a poore man, thou shalt not harden thine heart, nor shut thine hand from him;
yea, though he be a stranger, or a sojourner. It is repeated, Deuteronomy 15.7. If there be among you a poor man, thou shalt not harden thine heart, nor shut thine hand from him;
Doe men regard it? Doe they not rather harden their hearts, and shut their hands against the poore? Do they not rob them, vexe them, oppresse them, crush them? Doe they not euen now as bad as the Israelites in my text did? Do they not sell the poore, for siluer, for shoes, for a trifle? Doe they not euen now pant after the dust of the earth on the head of the poore? If they doe so, the Lord is ready to doe them right,
Doe men regard it? Do they not rather harden their hearts, and shut their hands against the poor? Do they not rob them, vex them, oppress them, crush them? Do they not even now as bad as the Israelites in my text did? Do they not fell the poor, for silver, for shoes, for a trifle? Do they not even now pant After the dust of the earth on the head of the poor? If they do so, the Lord is ready to do them right,
where, to such as oppresse the poore and crush the needie, the Lord God hath sworne by his holinesse, that loe, the dayes shall come vpon them, wherein he will take them away with bookes, and their posteritie with fish-hookes.
where, to such as oppress the poor and crush the needy, the Lord God hath sworn by his holiness, that lo, the days shall come upon them, wherein he will take them away with books, and their posterity with fishhooks.
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and will spoyle the soule of those, that spoyle them. And chap. 23.11. disswading vs from wronging of the poore, he brings the like motiue, Their redeemer is mighty, hee shall plead their cause with you.
and will spoil the soul of those, that spoil them. And chap. 23.11. dissuading us from wronging of the poor, he brings the like motive, Their redeemer is mighty, he shall plead their cause with you.
He pleadeth against the Cruell. Against the Chaldeans, Esai. 47.5, 6. Sit thou silent, and get thee into darknes, O daughter of the Chaldeans, thou shalt be no more called the Lady of kingdomes.
He pleads against the Cruel. Against the Chaldeans, Isaiah. 47.5, 6. Fit thou silent, and get thee into darkness, Oh daughter of the Chaldeans, thou shalt be no more called the Lady of kingdoms.
Doth God plead the cause of the poore against the cruell, the couetous, & oppressors? This may serue to reproue ye cruel, the couetous, & the oppressors of this age.
Does God plead the cause of the poor against the cruel, the covetous, & Oppressors's? This may serve to reprove you cruel, the covetous, & the Oppressors's of this age.
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These two, Cruelty and Couetousnesse, that boundlesse, this vnsatiable, like the two daughters of the horsleech, Prov. 30.15. haue bin so long vsed to cry, Giue, Giue; that they will neuer be brought to say, It is enough. The first borne of these two, Cruelty, and Couetousnes, is Oppression, that loud-crying sinne, vnder which this our land in euery corner almost groneth:
These two, Cruelty and Covetousness, that boundless, this unsatiable, like the two daughters of the horseleech, Curae 30.15. have been so long used to cry, Give, Give; that they will never be brought to say, It is enough. The First born of these two, Cruelty, and Covetousness, is Oppression, that loud-crying sin, under which this our land in every corner almost groans:
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Can I do it better, then by setting before your eyes the deformitie and vglines of the men, in whom they raigne? And who are they? will you haue their character,
Can I do it better, then by setting before your eyes the deformity and ugliness of the men, in whom they Reign? And who Are they? will you have their character,
Oppressors of the poore, crushers of the needy. See you not in the shape of men, Monsters, Kine, Lyons, with teeth like speares and arrowes, with iawes like kniues, with tongues like swords? Will you yet conuerse with them? will you haue any further fellowship, any further acquaintance with them? You will say;
Oppressors's of the poor, crushers of the needy. See you not in the shape of men, Monsters, Kine, Lyons, with teeth like spears and arrows, with Jaws like knives, with tongues like swords? Will you yet converse with them? will you have any further fellowship, any further acquaintance with them? You will say;
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They are such, as eat and deuoure vs vp with Ʋsurie; such as spoile vs by monopolies, by engrossing, by false wares, by subtile bargaines; such as wrong vs, by enclosing of Commons; such as wring vs, by enhaunsing of rents; such as rob the Church, in pulling away the maintenance of the Ministers thereof, in possessing their right, in appropriating or deteining their tithes; such as thrust husbandmen out of their liuings, & in their steed place a shepheard with his dog;
They Are such, as eat and devour us up with Ʋsurie; such as spoil us by monopolies, by engrossing, by false wares, by subtle bargains; such as wrong us, by enclosing of Commons; such as wring us, by enhaunsing of rends; such as rob the Church, in pulling away the maintenance of the Ministers thereof, in possessing their right, in appropriating or detaining their Tithes; such as thrust husbandmen out of their livings, & in their steed place a shepherd with his dog;
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will you call them men? nay) monsters of men, kine of Bashan, Lyons, whose teeth, iawes, and tongues are as speares, and arrowes, and kniues, and swords, to eate & deuoure the needy and the poore.
will you call them men? nay) monsters of men, kine of Bashan, Lyons, whose teeth, Jaws, and tongues Are as spears, and arrows, and knives, and swords, to eat & devour the needy and the poor.
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What can be the end of these men? Shall not the day come, wherein dogs shall licke their bloud, as once they did, the bloud of Ahab, 1. Kin. 22.38. or the fowles of heauen shall feed on their carkasses, as they once did, on the carkasses of those of Ahabs house, that died in the field, 1. King. 21.24.
What can be the end of these men? Shall not the day come, wherein Dogs shall lick their blood, as once they did, the blood of Ahab, 1. Kin. 22.38. or the fowls of heaven shall feed on their carcases, as they once did, on the carcases of those of Ahabs house, that died in the field, 1. King. 21.24.
Or the ground shall cleane asunder, and swallow them vp aliue, as once it did Dathan, and Abiram, and the rest, that perished in the gaine-saying of Corah, Num. 16.32.
Or the ground shall clean asunder, and swallow them up alive, as once it did Dathan, and Abiram, and the rest, that perished in the gainsaying of Corah, Num. 16.32.
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that day, wherein the heauens shall passe away with a great noyse, and the elements shall melt with feruent beat, the earth also & the works that are therein shall be burnt vp.
that day, wherein the heavens shall pass away with a great noise, and the elements shall melt with fervent beatrice, the earth also & the works that Are therein shall be burned up.
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At that day shall these men, men of blood, bloud thirstie and cruell men, standing among the Goats before the tribunall of the great Iudge, receiue that sentence of damnation;
At that day shall these men, men of blood, blood thirsty and cruel men, standing among the Goats before the tribunal of the great Judge, receive that sentence of damnation;
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if by that sentence they are damned, who haue not succoured and releiued the poore, much more shall they be damned, who haue oppressed, and crushed the poore: That sentence thus proceedeth:
if by that sentence they Are damned, who have not succored and relieved the poor, much more shall they be damned, who have oppressed, and crushed the poor: That sentence thus Proceedeth:
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Depart from me, yee cursed, into euerlasting fire, prepared for the Deuill and his Angels. For I was an hungred, and yee gaue me no meat: I was thirstie, and yee gaue me no drinke: I was a stranger, and yee tooke mee not in: naked, and yee clothed me not, sicke, and in prison, and ye visited me not. O then!
Depart from me, ye cursed, into everlasting fire, prepared for the devil and his Angels. For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not, sick, and in prison, and the visited me not. Oh then!
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quid fiet de istis, qui miserum insuper expiliârunt, & despoliârunt? If they who helpe not their poore and needie neighbours, shall eternally be burnt in Hell fire, much more shall they be there burnt, who robbe and spoyle their poore and needie neighbours, who like the Israelites in my text, doe sell the righteous for siluer,
quid fiet de istis, qui miserum insuper expiliârunt, & despoliârunt? If they who help not their poor and needy neighbours, shall eternally be burned in Hell fire, much more shall they be there burned, who rob and spoil their poor and needy neighbours, who like the Israelites in my text, do fell the righteous for silver,
and the poore for a paire of shoes, and doe pant after the dust of the earah on the head of their poore brethren, What shall I say more to such? I can onely wish that some remorse and penitencie, may bee wrought in their hearts through the remembrance of my present doctrine, God pleadeth the cause of the poore against the cruell, the couetous, and oppressours.
and the poor for a pair of shoes, and do pant After the dust of the earah on the head of their poor brothers, What shall I say more to such? I can only wish that Some remorse and Penitency, may be wrought in their hearts through the remembrance of my present Doctrine, God pleads the cause of the poor against the cruel, the covetous, and Oppressors's.
Is it so? Then in the second place, may this doctrine serue for the consolation, or comfort of the poore and needie, who now lie groaning vnder the tyrannie of the cruell and couetous oppressours of this age.
Is it so? Then in the second place, may this Doctrine serve for the consolation, or Comfort of the poor and needy, who now lie groaning under the tyranny of the cruel and covetous Oppressors's of this age.
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God pleads their cause, God is their Redeemer, God righteth their wrongs, God spoyleth their spoylers, God takes the care, God takes the tuition of them.
God pleads their cause, God is their Redeemer, God righteth their wrongs, God spoileth their spoilers, God Takes the care, God Takes the tuition of them.
and pointed at with the finger, and triumphed ouer by such, as tread you vnderfoot; yet comfort your selues in this your affliction, God pleads your cause.
and pointed At with the finger, and triumphed over by such, as tread you underfoot; yet Comfort your selves in this your affliction, God pleads your cause.
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and among his friends, he is out of Gods protection. The widdow, that plaieth (as Calvin speaketh) the she-Deuill, that troubleth & vexeth her neighbours, with whom there is more to doe,
and among his Friends, he is out of God's protection. The widow, that playeth (as calvin speaks) the she-Deuill, that Troubles & vexes her neighbours, with whom there is more to do,
then with many a man, shee is out of Gods protection. The fatherlesse-childe, that giues himselfe to naughtinesse, shakes of the yoke of pietie, becomes an vnthrift in spite of God,
then with many a man, she is out of God's protection. The fatherlesse-childe, that gives himself to naughtiness, shakes of the yoke of piety, becomes an unthrift in spite of God,
and the world, he is out of Gods protection. The poore, whosoeuer they be, that haue not the feare of God before their eyes, that are giuen ouer to worke wickednesse, and that greedilie;
and the world, he is out of God's protection. The poor, whosoever they be, that have not the Fear of God before their eyes, that Are given over to work wickedness, and that greedily;
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such as line peaceably with all men, such as are truely distressed before the Lord, such as humble themselues vnder the mightie hand of God, such as cast all their cares and sowrowes vpon the Lord. Such are the poore, that may receiue true comfort from my propounded doctrine;
such as line peaceably with all men, such as Are truly distressed before the Lord, such as humble themselves under the mighty hand of God, such as cast all their Cares and sowrowes upon the Lord. Such Are the poor, that may receive true Comfort from my propounded Doctrine;
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] For the meeke, the word in the originall is NONLATINALPHABET The same word, Psal. 10.17. is rendred in our new translation, the humble. So it is translated by the Seauentie, and the vulgar Interpreter. Some translate it, the poore, some, the miserable; some, the afflicted. The originall word well beareth euery of these significations:
] For the meek, the word in the original is The same word, Psalm 10.17. is rendered in our new Translation, the humble. So it is translated by the Seauentie, and the Vulgar Interpreter. some translate it, the poor, Some, the miserable; Some, the afflicted. The original word well bears every of these significations:
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The way of these men may here be taken properly, or figuratiuely. If it be taken properly; then we are here to vnderstand, that the richer sort of the Israelites, did make the poore to turne aside out of their way to give them place, or, did make the poore euen for feare of them, to keepe out of their sight.
The Way of these men may Here be taken properly, or figuratively. If it be taken properly; then we Are Here to understand, that the Richer sort of the Israelites, did make the poor to turn aside out of their Way to give them place, or, did make the poor even for Fear of them, to keep out of their sighed.
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for their cause, their right, their businesse, their trade or course of life; then are we here to vnderstand, that the richer sort of the Israelites did peruert the right of the poore, did hinder their purposes, did disturbe their courses, and did so confound them, that they were not able to make any prouision for themselues.
for their cause, their right, their business, their trade or course of life; then Are we Here to understand, that the Richer sort of the Israelites did pervert the right of the poor, did hinder their Purposes, did disturb their courses, and did so confound them, that they were not able to make any provision for themselves.
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This metaphoricall signification of a way we meet with, Exod. 18.20. There Moses is counselled by Iethro, to shew his people the way wherein they were to walke.
This metaphorical signification of a Way we meet with, Exod 18.20. There Moses is counseled by Jethro, to show his people the Way wherein they were to walk.
in all which, as in this place, the way betokeneth, the cause of a man, his right, his busines, his trade, or course of life. After this figuratiue signification some doe thus expound these words:
in all which, as in this place, the Way Betokeneth, the cause of a man, his right, his business, his trade, or course of life. After this figurative signification Some do thus expound these words:
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It is Caluninia; their false accusing of the poore, a sinne that euermore attendeth vpon Oppression. For the cruell, and couetous wretch, who is perswaded that his greatnesse chiefly consisteth in the oppression of the poore, will be sure so to prouide, to keepe the poore vnder, that they shall neuer be able to reuenge the wrongs done vnto them.
It is Calumny; their false accusing of the poor, a sin that evermore attends upon Oppression. For the cruel, and covetous wretch, who is persuaded that his greatness chiefly Consisteth in the oppression of the poor, will be sure so to provide, to keep the poor under, that they shall never be able to revenge the wrongs done unto them.
The Lord will not turne away his punishments from the offenders in this kind; from such, as turne aside or peruert, the way of the meeke, and the poore.
The Lord will not turn away his punishments from the offenders in this kind; from such, as turn aside or pervert, the Way of the meek, and the poor.
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It is their dutie not to be carelesse of the poore, not to grieue them, not to hinder them in their honest courses, not to turne them aside out of their lawfull wayes. You that haue wherewith to maintaine your selues abundantly, you may not exempt your selues from doing seruice vnto God with your abundance.
It is their duty not to be careless of the poor, not to grieve them, not to hinder them in their honest courses, not to turn them aside out of their lawful ways. You that have wherewith to maintain your selves abundantly, you may not exempt your selves from doing service unto God with your abundance.
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Begin therefore to errogate, to distribute, to lay out vpon the poore, if thou wilt not wander or stray from the way to Heauen. Loose thou the fetters of thy patrimony in this life, that hereafter thou mayest haue free accesse into Heauen.
Begin Therefore to errogate, to distribute, to lay out upon the poor, if thou wilt not wander or stray from the Way to Heaven. Lose thou the fetters of thy patrimony in this life, that hereafter thou Mayest have free access into Heaven.
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Cast away the burthen of thy riches, cast away thy voluntarie bonds; cast away thy anxieties, thy irkesomnesse, wherewith for many yeares thou hast beene disquieted;
Cast away the burden of thy riches, cast away thy voluntary bonds; cast away thy anxieties, thy irkesomnesse, wherewith for many Years thou hast been disquieted;
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The like hath the same good father, Serm. 227. de Tempore: Si aperueris pauperibus manus tuas, Christus tibi aperiet januas suas, vt Paradisi possessor introcas:
The like hath the same good father, Sermon 227. de Tempore: Si aperueris pauperibus manus tuas, Christus tibi aperiet januas suas, vt Paradisi possessor introcas:
If thou wilt open thy hand vnto the poore, Christ will open his gates vnto thee, that thou maist enter the possession of Paradise; the Paradise of Heauen.
If thou wilt open thy hand unto the poor, christ will open his gates unto thee, that thou Mayest enter the possession of Paradise; the Paradise of Heaven.
THey who haue begun to goe beyond the lines, and the limits prefined vnto them in the word of God, doe by little and little proceed from euill to worse, from one wickednesse to another.
THey who have begun to go beyond the lines, and the Limits prefined unto them in the word of God, do by little and little proceed from evil to Worse, from one wickedness to Another.
This you haue seene verified in these Israelites. You haue seene their crueltie, their couetousnesse, their oppressions, their calumnies. They were cruell; they sold the righteous, they sold the poore, ver. 6. They were couetous; they sold the righteous for siluer: they sold the poore for a paire of shoes, in the same verse.
This you have seen verified in these Israelites. You have seen their cruelty, their covetousness, their oppressions, their calumnies. They were cruel; they sold the righteous, they sold the poor, ver. 6. They were covetous; they sold the righteous for silver: they sold the poor for a pair of shoes, in the same verse.
They were oppressours; they panted after the dust of the earth on the head of the poore, vers. 7. They were calumniators; false accusers of their needie brethren;
They were Oppressors's; they panted After the dust of the earth on the head of the poor, vers. 7. They were calumniators; false accusers of their needy brothers;
Before we enter into a particular discourse of that abhominable sinne, wherewith the people of Israell are in this text charged, it will not be amisse to take a briefe view of the words as here they lie.
Before we enter into a particular discourse of that abominable sin, wherewith the people of Israel Are in this text charged, it will not be amiss to take a brief view of the words as Here they lie.
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they doe imagine. Why doe the Heathen rage, and the people imagine a vaine thing? In Psal. 5.3. The Prophet Dauid earnest and vehement in Prayer, thus speaketh of himselfe;
they do imagine. Why do the Heathen rage, and the people imagine a vain thing? In Psalm 5.3. The Prophet David earnest and vehement in Prayer, thus speaks of himself;
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A man and his father will goe in NONLATINALPHABET vnto a maide ] What maid? any maide? No. But a knowne maid, a certaine maide. So much is implyed by the Hebrew Article NONLATINALPHABET, which here is connotatiue, or discretiue.
A man and his father will go in unto a maid ] What maid? any maid? No. But a known maid, a certain maid. So much is employed by the Hebrew Article, which Here is connotative, or discretive.
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Mercer, of late the Kings professour of the Hebrew tongue, in the Vniuersitie of Paris; by this maide vnderstandeth, one, that is affianced, or betrothed to either, the sonne, or the father. Of like minde is Arias Montanus. By this maide (saith he) we vnderstand non meretricem, not a common strumpet, one that makes gaine by the prostitution and abuse of her bodie;
Mercer, of late the Kings professor of the Hebrew tongue, in the university of paris; by this maid understandeth, one, that is affianced, or betrothed to either, the son, or the father. Of like mind is Arias Montanus. By this maid (Says he) we understand non Meretricem, not a Common strumpet, one that makes gain by the prostitution and abuse of her body;
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sed viro sponsam, but one that is betrothed to a man, aut certè nubilem, or at lest, one that is marriageable and is in her fathers house appointed for wedlocke.
said viro Spouse, but one that is betrothed to a man, Or certè nubilem, or At lest, one that is marriageable and is in her Father's house appointed for wedlock.
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Some are of opinion, that by this maide, you may vnderstand, any maide; the daughter of any other man, to whom yet this man and his father vse to resort to satisfie their lusts.
some Are of opinion, that by this maid, you may understand, any maid; the daughter of any other man, to whom yet this man and his father use to resort to satisfy their Lustiest.
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Now, if we will collect, as Montanus doth, the Father knew his owne daughter, his sonne knew the same, though she were to him, his sister: or the father knew his sonnes wife, his daughter in law: or the sonne knew his fathers wife, his mother in law: or both, the father and the sonne were naught with some other mans daughter: or all these wickednesses were in that corrupt state of Israell vsually acted.
Now, if we will collect, as Montanus does, the Father knew his own daughter, his son knew the same, though she were to him, his sister: or the father knew his Sons wife, his daughter in law: or the son knew his Father's wife, his mother in law: or both, the father and the son were nought with Some other men daughter: or all these Wickednesses were in that corrupt state of Israel usually acted.
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] What? Did this man and his father goe in vnto the same maide, with a minde to prophane Gods holy Name? was this their end? No doubtlesse, it was not their end. Their end was to enioy their carnall pleasures.
] What? Did this man and his father go in unto the same maid, with a mind to profane God's holy Name? was this their end? No doubtless, it was not their end. Their end was to enjoy their carnal pleasures.
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And yet its here expressely said; they did it, to profane Gods holy Name. For the remoouing of this scruple, that old Canon of an auncient Father, will serue.
And yet its Here expressly said; they did it, to profane God's holy Name. For the removing of this scruple, that old Canon of an ancient Father, will serve.
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For the Scripture many times speaketh as the custome of the common people is. This rule the Iesuite Pererius in his Comment vpon Genes. chap. 43.6. thus plainely deliuereth.
For the Scripture many times speaks as the custom of the Common people is. This Rule the Iesuite Pererius in his Comment upon Genesis. chap. 43.6. thus plainly Delivereth.
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This Canon rightly vnderstood, much helpeth for the explanation of diuers Scripture places. In Psal. 10.6. according to the vulgar Latin, we read, Qui diligit iniquitatem, odit aniniam suam;
This Canon rightly understood, much Helpeth for the explanation of diverse Scripture places. In Psalm 10.6. according to the Vulgar Latin, we read, Qui diligit iniquitatem, odit aniniam suam;
the vulgar Interpreter makes Israel thus to speake to Iudah, and other his sonnes, In meam hoc fecistis miseriam, vt indicaretis ei, & alium vos habere fratrem;
the Vulgar Interpreter makes Israel thus to speak to Iudah, and other his Sons, In meam hoc Fecistis Miseriam, vt indicaretis ei, & Alium vos habere fratrem;
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Iacobs ten sonnes, when they were in Egypt to buy corne, told Ioseph (whom then they knew not to be Ioseph ) that their yongest brother was liuing. But did they doe it with a mind to bring misery vpon their aged father Iacob: Iacob himselfe could not thinke so,
Iacobs ten Sons, when they were in Egypt to buy corn, told Ioseph (whom then they knew not to be Ioseph) that their youngest brother was living. But did they do it with a mind to bring misery upon their aged father Iacob: Iacob himself could not think so,
Yet because by that their deed, miserie might haue fallen vpon their father Iacob, Iacob saith vnto them after a vulgar custome of speech, In meam hoc fecistis miseriam, you haue done this to make me miserable. In 2. King. 4.16.
Yet Because by that their deed, misery might have fallen upon their father Iacob, Iacob Says unto them After a Vulgar custom of speech, In meam hoc Fecistis Miseriam, you have done this to make me miserable. In 2. King. 4.16.
If you see a sicke man intemperate, or refusing to follow the aduise of his learned Physitian, you wil straight way say, this man seekes his owne death; hee will kill himselfe;
If you see a sick man intemperate, or refusing to follow the advise of his learned physician, you will straight Way say, this man seeks his own death; he will kill himself;
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The Hebrew hath, the name of my holinesse: where the substantiue is put for the adiectiue, the Abstract for the Concrete: which in that holy tongue is very vsuall.
The Hebrew hath, the name of my holiness: where the substantive is put for the adjective, the Abstract for the Concrete: which in that holy tongue is very usual.
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Its ground of Holinesse, that is, its holy ground. In the 12. of Exod. vers. 16. Moses and Aaron are charged to say vnto the people of Israel: In the seauenth day there shall be a conuocation of holinesse vnto you.
Its ground of Holiness, that is, its holy ground. In the 12. of Exod vers. 16. Moses and Aaron Are charged to say unto the people of Israel: In the Seventh day there shall be a convocation of holiness unto you.
Were it needfull I could shew vnto you, that the Spirit of Gods holinesse, the arme of his holinesse, the mountaine of his holinesse, the temple of his holinesse, the habitation of his holinesse, are put for his holy Spirit;
Were it needful I could show unto you, that the Spirit of God's holiness, the arm of his holiness, the mountain of his holiness, the temple of his holiness, the habitation of his holiness, Are put for his holy Spirit;
that garments of holinesse, vessels of holinesse, stones of holinesse, bread of holinesse, flesh of holinesse, and oyle of holinesse, are in the holy Bible, put for holy garments, holy vessels, holy stones, holy bread, holy flesh, holy oyle.
that garments of holiness, vessels of holiness, stones of holiness, bred of holiness, Flesh of holiness, and oil of holiness, Are in the holy bible, put for holy garments, holy vessels, holy stones, holy bred, holy Flesh, holy oil.
But I haue said enough, to shew what I intended, namely, that vsually in the Holy tongue, the Abstract is put for the Concrete, as holinesse, for holy: as in this my text.
But I have said enough, to show what I intended, namely, that usually in the Holy tongue, the Abstract is put for the Concrete, as holiness, for holy: as in this my text.
Can Gods holy name be prophaned by men? Why not, sith it may be sanctified by men? That the name of God may be sanctified by men, its out of doubt, Caput votorum, the very first petition, which wee are taught to poure forth vnto God, is, that his name may be sanctified, Hallowed be thy name:
Can God's holy name be Profaned by men? Why not, sith it may be sanctified by men? That the name of God may be sanctified by men, its out of doubt, Caput votorum, the very First petition, which we Are taught to pour forth unto God, is, that his name may be sanctified, Hallowed be thy name:
Yet Caput votorum, the first petition of our prayer is, Hallowed bee thy name. Our desire therein is, that Gods name which is holy of it selfe, may bee so accounted off by vs, may bee holily vsed by vs,
Yet Caput votorum, the First petition of our prayer is, Hallowed be thy name. Our desire therein is, that God's name which is holy of it self, may be so accounted off by us, may be holily used by us,
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so when for our impure and spotted liues, men blaspheme the name of God, and dishonour him, the name of God is prophaned. Well then, doth our Prophet Amos heere charge the people of Israel with prophanation of Gods holy name,
so when for our impure and spotted lives, men Blaspheme the name of God, and dishonour him, the name of God is Profaned. Well then, does our Prophet Amos Here charge the people of Israel with profanation of God's holy name,
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A man and his father ] A sonne and his father, will goe in vnto the same mayde ] do ordinarily, without feare or shame, commit filthinesse with the same young woman,
A man and his father ] A son and his father, will go in unto the same maid ] do ordinarily, without Fear or shame, commit filthiness with the same young woman,
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The sinne is vnlawfull pleasure, taken either in incest, or in adultery, or in fornication, or in any other vncleannesse: the consequent is, the prophaning of the holy name of God.
The sin is unlawful pleasure, taken either in Incest, or in adultery, or in fornication, or in any other uncleanness: the consequent is, the profaning of the holy name of God.
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yet the most greeuous of them is incest. Incest! It is one of the grossest vices of lust. Euery mixture of man and woman of the same kinred, within the degrees forbidden by the law of God, is Incest. It is forbidden in the seuenth Commandement, wherein,
yet the most grievous of them is Incest. Incest! It is one of the Grossest vices of lust. Every mixture of man and woman of the same kindred, within the Degrees forbidden by the law of God, is Incest. It is forbidden in the Seventh Commandment, wherein,
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although adulterie be onely mentioned, yet vnder that kinde of vncleannesse, are comprehended and noted, Sodomitrie, incest, rape, simple fornication, all the rest, together with their causes, occasions, effects, antecedents, and consequents.
although adultery be only mentioned, yet under that kind of uncleanness, Are comprehended and noted, Sodomitry, Incest, rape, simple fornication, all the rest, together with their Causes, occasions, effects, antecedents, and consequents.
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Heere you see, A sonne and his father went in vnto the same maide. If this maide were wife vnto the father, then was shee stepmother to the sonne, and the sonne was incestuous.
Here you see, A son and his father went in unto the same maid. If this maid were wife unto the father, then was she stepmother to the son, and the son was incestuous.
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This vncleannesse the very Heathen haue detested. S. Paul acknowledgeth as much, 1. Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as named amongst the Gentiles, that one should haue his fathers wife.
This uncleanness the very Heathen have detested. S. Paul acknowledgeth as much, 1. Cor. 5.1. It is reported commonly, that there is fornication among you, and such fornication, as is not so much as nam among the Gentiles, that one should have his Father's wife.
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They giue vs to vnderstand of Antiochus sonne of Seleucus; how he burning with the incestuous loue of his mother in law Stratonice, got her by his Fathers assent to be his wife:
They give us to understand of Antiochus son of Seleucus; how he burning with the incestuous love of his mother in law Stratonice, god her by his Father's assent to be his wife:
They tell vs of Darius, sonne of Artaxerxes, how he obtained of his father by request, that he might take to wife, his mother in law, Aspasia. They relate vnto vs,
They tell us of Darius, son of Artaxerxes, how he obtained of his father by request, that he might take to wife, his mother in law, Aspasia. They relate unto us,
Know you not that you are Emperour? you giue lawes, you take none: With this her answere Antoninus inflamed, matrem duxit vxorem, he married his mother.
Know you not that you Are Emperor? you give laws, you take none: With this her answer Antoninus inflamed, matrem duxit vxorem, he married his mother.
and so disolute, that they blushed not once, to pollute themselues with fornication, with adulterie, with incest, with all manner of filthinesse: and hereby was the holy name of God prophaned. It is true.
and so dissolute, that they blushed not once, to pollute themselves with fornication, with adultery, with Incest, with all manner of filthiness: and hereby was the holy name of God Profaned. It is true.
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In 2. Sam. 12.14 they are the expresse words of Nathan vnto Dauid, By this deed thou hast giuen great occasion to the enemies of the Lord to blaspheme.
In 2. Sam. 12.14 they Are the express words of Nathan unto David, By this deed thou hast given great occasion to the enemies of the Lord to Blaspheme.
The name of God was likewise blasphemed for the sinnes of the Israelites. The Israelites defiling themselues with the Idols of the Heathen, with their abhominations, with their iniquities, are in the Bookes of the Prophets reprooued for prophaning the name of the Lord.
The name of God was likewise blasphemed for the Sins of the Israelites. The Israelites defiling themselves with the Idols of the Heathen, with their abominations, with their iniquities, Are in the Books of the prophets reproved for profaning the name of the Lord.
It is the complaint of the Lord himselfe, Esai 52.5. My name continually euery day is blasphemed: and Ezech. 36.20.22.23. The Israelites liuing among the Heathen haue prophaned my Holy name. The Heathen there could say:
It is the complaint of the Lord himself, Isaiah 52.5. My name continually every day is blasphemed: and Ezekiel 36.20.22.23. The Israelites living among the Heathen have Profaned my Holy name. The Heathen there could say:
Hi; populus Iehovae these are the people of the Lord; these are come out of the land of the Lord. A holy people sure. The Israelites, you see, sinned:
Him; populus Iehovae these Are the people of the Lord; these Are come out of the land of the Lord. A holy people sure. The Israelites, you see, sinned:
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The then-Iewes, notwithstanding they made their boast of God, and knew his will, and were confident, that they were guides of the blind, the light of them which were in darkenesse, instructors of the foolish, teachers of babes, that they had the forme of knowledge, and of the truth in the law;
The then-Iewes, notwithstanding they made their boast of God, and knew his will, and were confident, that they were guides of the blind, the Light of them which were in darkness, instructors of the foolish, Teachers of babes, that they had the Form of knowledge, and of the truth in the law;
The reproofe is, Rom. 2.21. &c. Thou which teachest another, teachest thou not thy selfe? Thou that preachest, a man should not steale, doest thou steale? Thou that sayest, a man should not commit adulterie, doest thou commit adulterie? Thou that abhorrest Idols, doest thou commit sacriledge? Thou that makest thy boast of the law, through breaking of the law dishonourest thou God? It followeth, vers. 24. For the name of God is blasphemed among the Gentiles through you.
The reproof is, Rom. 2.21. etc. Thou which Teachest Another, Teachest thou not thy self? Thou that Preachest, a man should not steal, dost thou steal? Thou that Sayest, a man should not commit adultery, dost thou commit adultery? Thou that Abhorrest Idols, dost thou commit sacrilege? Thou that Makest thy boast of the law, through breaking of the law dishonourest thou God? It follows, vers. 24. For the name of God is blasphemed among the Gentiles through you.
Is it true? Incestuous persons, adulterers, fornicators, and other vncleane sinners, are they oftentimes the cause of prophaning the holy name of God? Then (dearely beloued) let vs from hence be admonished,
Is it true? Incestuous Persons, Adulterers, fornicators, and other unclean Sinners, Are they oftentimes the cause of profaning the holy name of God? Then (dearly Beloved) let us from hence be admonished,
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so to spend the remainder of our pilgrimage in this present world, in all holy conuersation, that no boyling, inordinate or vnruly motions, no vicious or vnchast affections, no act of vncleannesse, may so far haue dominion ouer vs,
so to spend the remainder of our pilgrimage in this present world, in all holy Conversation, that no boiling, inordinate or unruly motions, no vicious or unchaste affections, no act of uncleanness, may so Far have dominion over us,
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that is, When God for any euill worke is blasphemed, thou by thine euill worke blasphemest God. To the same purpose sayth the same Father, Tract. 27. in Iohan. Rarò iam inuenivntur, qui linguâ blasphemant Deum; sed multi, qui vitâ:
that is, When God for any evil work is blasphemed, thou by thine evil work Blasphemest God. To the same purpose say the same Father, Tract. 27. in John Rarò iam inuenivntur, qui linguâ blasphemant God; sed multi, qui vitâ:
Seldome now adayes doe we finde any that with their tongue blaspheme God, but many that blaspheme him with their life. Such were they in S. Pauls time, of whom the blessed Apostle, Tit. 1.16. sayth:
Seldom now adays do we find any that with their tongue Blaspheme God, but many that Blaspheme him with their life. Such were they in S. Paul's time, of whom the blessed Apostle, Tit. 1.16. say:
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They professe that they know God, but in workes they denie him. And will we be such? Farre be it from vs. We professe that we know God, we professe our selues his seruants;
They profess that they know God, but in works they deny him. And will we be such? far be it from us We profess that we know God, we profess our selves his Servants;
For (as St Paul speaketh) this is the will of God, euen your sanctification, that yee should absteine from fornication, that euery one of you should know how to possesse his vessell in sanctification and honor, not in the lust of concupiscence,
For (as Saint Paul speaks) this is the will of God, even your sanctification, that ye should abstain from fornication, that every one of you should know how to possess his vessel in sanctification and honour, not in the lust of concupiscence,
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And therefore as the same Apostle aduiseth the Ephesians, Chap. 5.3. so aduise I you: Fornication and vncleannesse let them not be once named amongst you, as it becommeth Saints.
And Therefore as the same Apostle adviseth the Ephesians, Chap. 5.3. so advise I you: Fornication and uncleanness let them not be once nam among you, as it becomes Saints.
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Not once named! How then is it that the Apostle nameth them? How is it, that in this exercise I haue named vnto you incest ▪ adultery, fornication, and other sinnes of vncleannesse? Yes beloued; you may name them;
Not once nam! How then is it that the Apostle names them? How is it, that in this exercise I have nam unto you Incest ▪ adultery, fornication, and other Sins of uncleanness? Yes Beloved; you may name them;
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If I may not once name fornication, but with detestation, then may I not commit it. If I may not commit fornication, much lesse may I commit adulterie; much lesse incest; much lesse some other sinnes of vncleannesse: sinnes against nature;
If I may not once name fornication, but with detestation, then may I not commit it. If I may not commit fornication, much less may I commit adultery; much less Incest; much less Some other Sins of uncleanness: Sins against nature;
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Memorable is the saying of Demosthenes, concerning the great price that was set him, by the notorious strumpet Lais: NONLATINALPHABET, I like not to buy Repentance so deare.
Memorable is the saying of Demosthenes, Concerning the great price that was Set him, by the notorious strumpet Lais:, I like not to buy Repentance so deer.
Doth he not thereby intimate, that dishonest pleasure, & the vnbridled desires of the flesh, haue euermore for their companion, Repentance? Diogenes, the Cynicke, resembled beautifull harlots to sweete wine, tempered with deadly poyson. What else doth he thereby intimate,
Does he not thereby intimate, that dishonest pleasure, & the unbridled Desires of the Flesh, have evermore for their Companion, Repentance? Diogenes, the Cynic, resembled beautiful harlots to sweet wine, tempered with deadly poison. What Else does he thereby intimate,
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but that vnchast lusts, howsoeuer to a carnall man, they may at first seeme sweete, they are notwithstanding full of bitternesse, and are attended with perpetuall sorrow? Crates, the Philosopher, beholding at Delphi, the golden image of the harlot Phryne brake forth into this exclamation, NONLATINALPHABET:
but that unchaste Lustiest, howsoever to a carnal man, they may At First seem sweet, they Are notwithstanding full of bitterness, and Are attended with perpetual sorrow? Crates, the Philosopher, beholding At Delphi, the golden image of the harlot Phryne brake forth into this exclamation,:
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Doth he not thereby intimate, that incontinencie is euen by Natures law vnlawfull? I might here produce many goodly sentences, many notable examples of Ethnickes, and Pagans, to shew vnto you the iust punishment, which for the most part followeth this detestable vice hard at the heeles;
Does he not thereby intimate, that incontinency is even by Nature's law unlawful? I might Here produce many goodly sentences, many notable Examples of Ethnics, and Pagans, to show unto you the just punishment, which for the most part follows this detestable vice hard At the heals;
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Therein also doe we finde, that this filthy sinne, the sinne of fornication, is reputed vnlawfull by the very law of Nature. In Rom. 1.29. it is expressely named among the sins of the Gentiles, who were meerely naturall men. And Leuit. 18.24.
Therein also do we find, that this filthy sin, the sin of fornication, is reputed unlawful by the very law of Nature. In Rom. 1.29. it is expressly nam among the Sins of the Gentiles, who were merely natural men. And Levites 18.24.
it is layd to the charge of the Cananites, Gentiles too, that with such vncleannesse themselues were defiled, and the land, wherein they liued was defiled: and therefore are they in that place threatned, that the land should spew them out. You haue now the first reason,
it is laid to the charge of the Canaanites, Gentiles too, that with such uncleanness themselves were defiled, and the land, wherein they lived was defiled: and Therefore Are they in that place threatened, that the land should spew them out. You have now the First reason,
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Secondly, it is forbidden in holy Scripture. In Ephes. 5 3. And in 1. Thes. 4.3. In the latter place we are commanded to abstaine from fornication, and in the former, not once to name it.
Secondly, it is forbidden in holy Scripture. In Ephesians 5 3. And in 1. Thebes 4.3. In the latter place we Are commanded to abstain from fornication, and in the former, not once to name it.
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Thirdly, it is malum lubricum, a sinne full of great danger: So meaneth Salomon, Prou. 23.27. where he sayth, A whore is a deepe ditch, and a strange woman is a narrow pitt. The comparison is plaine;
Thirdly, it is malum Lubricum, a sin full of great danger: So means Solomon, Prou. 23.27. where he say, A whore is a deep ditch, and a strange woman is a narrow pit. The comparison is plain;
Fourthly, it stoppeth the passage into Heauen. S. Paul affirmeth it, 1. Cor. 6.9. Fornicators shall not inherite the kingdome of God; and againe, Ephes. 5.5. No whoremonger hath any inheritance in the kingdome of Christ. S. Iohn, Reuel. 21.18. sayth as plainely:
Fourthly, it stoppeth the passage into Heaven. S. Paul Affirmeth it, 1. Cor. 6.9. Fornicators shall not inherit the Kingdom of God; and again, Ephesians 5.5. No whoremonger hath any inheritance in the Kingdom of christ. S. John, Revel. 21.18. say as plainly:
much lesse may we commit adulterie; much lesse incest; much lesse other sinnes of vncleannesse, sinnes against Nature, monstrous and prodigious sinnes.
much less may we commit adultery; much less Incest; much less other Sins of uncleanness, Sins against Nature, monstrous and prodigious Sins.
This in the second place serueth for the reproofe of such as suffer themselues to be kindled with the burning fire of luxuriousnes, or carnall lusts. And hereby are all incestuous marriages condemned.
This in the second place serveth for the reproof of such as suffer themselves to be kindled with the burning fire of luxuriousness, or carnal Lustiest. And hereby Are all incestuous marriages condemned.
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All these were incestuous marriages, and are by this doctrine condemned. But some may say; these marriages were not concluded, but by the Popes dispensation.
All these were incestuous marriages, and Are by this Doctrine condemned. But Some may say; these marriages were not concluded, but by the Popes Dispensation.
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because they are precisely against the law of God written, Levit. 18. But may not the Pope dispense against that law? What! Dispense against the law of God!
Because they Are precisely against the law of God written, Levit. 18. But may not the Pope dispense against that law? What! Dispense against the law of God!
We are not ignorant, that the chiefe patrons of the Pontificiall law, howsoeuer they grant Papam quandoque nimiùm papaliter dispensare, that the Pope sometimes dispenseth too much Pope-like; doe notwithstanding expresly affirme, Papam bene dispensare contra Apostolum;
We Are not ignorant, that the chief Patrons of the Pontificial law, howsoever they grant Pope quandoque nimiùm papaliter dispensare, that the Pope sometime dispenseth too much Popelike; do notwithstanding expressly affirm, Pope bene dispensare contra Apostolum;
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that the Pope well dispenseth against the Apostle. Neither do they grant vnto the Pope this power of dispensing, only in causes perteining to the positiue law of man, (with which colour they now paint ouer that same flagitious glosse of dispensing against the Apostle) but also in matters ratified by the law of God.
that the Pope well dispenseth against the Apostle. Neither do they grant unto the Pope this power of dispensing, only in Causes pertaining to the positive law of man, (with which colour they now paint over that same flagitious gloss of dispensing against the Apostle) but also in matters ratified by the law of God.
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as S. Bernard calleth them) in his allowing of incestuous mariages, that a man may marry his wiues sister, or his fathers sister, or his sisters daughter, or his brothers wife: all precisely against the law of God.
as S. Bernard calls them) in his allowing of incestuous marriages, that a man may marry his wives sister, or his Father's sister, or his Sisters daughter, or his Brother's wife: all precisely against the law of God.
Here might we stand amased and wonder, that such irregular and shamelesse dispensations, should passe with the app•obation of the Pope, who beares a face,
Here might we stand amazed and wonder, that such irregular and shameless dispensations, should pass with the app•obation of the Pope, who bears a face,
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But knowing him to be that man of sinne, that sonne of perdition, that grand Antichrist, who according to the prophecies of the Holy Ghost in the Scriptures, was to be reuealed in these latter times, we need not wonder though he dispenseth with all the most horrible and abominable impieties, that may be.
But knowing him to be that man of sin, that son of perdition, that grand Antichrist, who according to the prophecies of the Holy Ghost in the Scriptures, was to be revealed in these latter times, we need not wonder though he dispenseth with all the most horrible and abominable impieties, that may be.
Can we gather grapes of thornes, or figs of thistles? can a corrupt tree bring forth good fruit? Can we expect that the Pope, who opposeth himselfe against God,
Can we gather grapes of thorns, or figs of thistles? can a corrupt tree bring forth good fruit? Can we expect that the Pope, who Opposeth himself against God,
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The sinnes of vncleanenesse, wherein those holy fathers haue, to the astonishment of the wo•ld, wallowed, are the sinnes in my present text and doctrine smitten at.
The Sins of uncleanness, wherein those holy Father's have, to the astonishment of the wo•ld, wallowed, Are the Sins in my present text and Doctrine smitten At.
What shall I tell you of the incest committed by many of them? by Iohn the 13. with Stephana, his fathers concubine? by Iohn the 23. with his brothers wife? by Paul the 3. with two of his Nieces? by Pius the 5. with his owne sister, by Alexander the 6. with his owne daughter.
What shall I tell you of the Incest committed by many of them? by John the 13. with Stephana, his Father's concubine? by John the 23. with his Brother's wife? by Paul the 3. with two of his Nieces? by Pius the 5. with his own sister, by Alexander the 6. with his own daughter.
I could make true report vnto you of many of them very infamous for their beastly Sodomie, for their filthy adulterie, for other their vncleane lust. So holy were those holy Fathers.
I could make true report unto you of many of them very infamous for their beastly Sodomy, for their filthy adultery, for other their unclean lust. So holy were those holy Father's.
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Alexander the sixt gaue leaue to Cardinall Mendoza to abuse his owne bastard sonne in incestuous Sodomie. Sixtus the fourth gaue licence to the Cardinall of S. Lucie, and to all his familie, that they might in the three hot moneths of the yeare freely vse Sodomie. Iohannes a Casa a Florentine, Archbishop of Beneventum, Legat for Iulius 3. at Venice, set forth a booke in Italian Metre in commendation of this Diana of the Papists, this abominable sinne of Sodomie. Will you heare more of Sixtus the fourth? He to incite and incourage others to be as filthy as himselfe, built in Rome a famous stewes, not onely of women, but also of males. The femall stewes, how aduantagious it hath bin to the Pope, and gainefull to his coffers, may from hence appeare, that the Pope hath receiued from them a yearely pension, amounting sometimes to three thousand, sometimes to foure thousand Ducates. It is said of Paulus the third, that in his tables he had the names of 45000 Curtizans, which paid vnto him a monethly tribute.
Alexander the sixt gave leave to Cardinal Mendoza to abuse his own bastard son in incestuous Sodomy. Sixtus the fourth gave licence to the Cardinal of S. Lucy, and to all his family, that they might in the three hight months of the year freely use Sodomy. Iohannes a Casa a Florentine, Archbishop of Benevento, Legate for Julius 3. At Venice, Set forth a book in Italian Metre in commendation of this Diana of the Papists, this abominable sin of Sodomy. Will you hear more of Sixtus the fourth? He to incite and encourage Others to be as filthy as himself, built in Room a famous Stews, not only of women, but also of males. The female Stews, how advantageous it hath been to the Pope, and gainful to his coffers, may from hence appear, that the Pope hath received from them a yearly pension, amounting sometime to three thousand, sometime to foure thousand Ducats. It is said of Paulus the third, that in his tables he had the names of 45000 Courtesans, which paid unto him a monthly tribute.
4. cap. 1. thus speaketh of it, It is common in all great Cities in hot countries, not to banish from among them, the filthy generation of harlots for the auoyding of a greater mischiefe.
4. cap. 1. thus speaks of it, It is Common in all great Cities in hight countries, not to banish from among them, the filthy generation of harlots for the avoiding of a greater mischief.
Dr Bishop in his second part of the Reformation of a Catholicke deformed, in the treatise of repentance, saith, The stewes in some hot Countries, are tolerated to auoyd a greater mischiefe.
Dr Bishop in his second part of the Reformation of a Catholic deformed, in the treatise of Repentance, Says, The Stews in Some hight Countries, Are tolerated to avoid a greater mischief.
The cheife autoritie they bring is S. Austines, out of his second booke de ordine cap. 4. Aufer meretrices de rebus humanis, turbaveris omnia libedinibus:
The chief Authority they bring is S. Austine's, out of his second book the Order cap. 4. Aufer Prostitutes the rebus humanis, turbaveris omnia libedinibus:
Take harlots from among men, yee shall disturbe all things with leacherous lusts. To their reason, that Curtezans in hot Countries are a necessarie euill:
Take harlots from among men, ye shall disturb all things with lecherous Lustiest. To their reason, that Courtezans in hight Countries Are a necessary evil:
then that of Italie, yet saith God vnto the Iewes, Deut. 23.17. There shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the sonnes of Israel.
then that of Italy, yet Says God unto the Iewes, Deuteronomy 23.17. There shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the Sons of Israel.
But withall we say, that S. Austine, when he wrote those words, was not S. Austine. When he wrote that tract of Order, himselfe then liued in disorder; a yong gallant, a novice in the faith, not well instructed, not yet baptised in the name of Christ; himselfe then kept a concubine, and liued in whoredome.
But withal we say, that S. Augustine, when he wrote those words, was not S. Augustine. When he wrote that tract of Order, himself then lived in disorder; a young gallant, a novice in the faith, not well instructed, not yet baptised in the name of christ; himself then kept a concubine, and lived in whoredom.
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But the same Saint Austine, afterward fully instructed and baptised, said thus: Istam, in vsu scortatorum, terrena civi•as licitam fecit turpitudinem.
But the same Saint Augustine, afterwards Fully instructed and baptised, said thus: Istam, in vsu scortatorum, Terrena civi•as licitam fecit turpitudinem.
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The words are De Ciuit. Dei lib. 14. cap. 18. The citie of the world, not the Church of God hath made this filthinesse of harlots to bee lawfull. So doth not Saint Austines autoritie hold vp the stewes. Saint Paul beates them downe flat, Rom. 3.8. they who say, L•t vs doe euill that good may come thereof;
The words Are De Civil Dei lib. 14. cap. 18. The City of the world, not the Church of God hath made this filthiness of harlots to be lawful. So does not Saint Austine's Authority hold up the Stews. Saint Paul beats them down flat, Rom. 3.8. they who say, L•t us do evil that good may come thereof;
their damnation is iust. In a word, the toleration of the stewes, is an occasion of vncleanenesse to many a yong man and woman, that otherwise would absteine from all such kinde of filthinesse.
their damnation is just. In a word, the toleration of the Stews, is an occasion of uncleanness to many a young man and woman, that otherwise would abstain from all such kind of filthiness.
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What an abomination is it, for a brother and his brother, a father and his sonne, a nephew and his vncle, to come to one and the same harlot, one before or after the other? Is it not the very abomination, which the Lord reproueth in my text:
What an abomination is it, for a brother and his brother, a father and his son, a nephew and his uncle, to come to one and the same harlot, one before or After the other? Is it not the very abomination, which the Lord Reproveth in my text:
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to stirre vp our selues to a holy conversation. The other, to reproue such as are giuen ouer to vncleanenesse. I conclude with that exhortation of Saint Peter, 1. Epist. chap. 2.11. Dearely beloued, I beseech you, as strangers and pilgrims, absteine from fleshly lusts.
to stir up our selves to a holy Conversation. The other, to reprove such as Are given over to uncleanness. I conclude with that exhortation of Saint Peter, 1. Epistle chap. 2.11. Dearly Beloved, I beseech you, as Strangers and pilgrim's, abstain from fleshly Lustiest.
The heate of carnall lusts, what is it but an infernall fire, whose fuell is fullnesse of bread, and aboundance of idlenesse; whose sparkes are euill communication, whose smoake is infamie, whose ashes are pollution, whose end is Hell.
The heat of carnal Lustiest, what is it but an infernal fire, whose fuel is fullness of bred, and abundance of idleness; whose sparks Are evil communication, whose smoke is infamy, whose Ashes Are pollution, whose end is Hell.
so bring it to passe, that we may so spend the remainder of our dayes here in all holy conversation, that after this life ended, we may haue our inheritance in thy kingdome.
so bring it to pass, that we may so spend the remainder of our days Here in all holy Conversation, that After this life ended, we may have our inheritance in thy Kingdom.
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A woe must be his portion. Its denounced by the Prophet Esay, cap. 5.18. Woe vnto them, that draw iniquitie with cords of vanitie, and sinne, as it were with a cart-rope.
A woe must be his portion. Its denounced by the Prophet Isaiah, cap. 5.18. Woe unto them, that draw iniquity with cords of vanity, and sin, as it were with a Cart rope.
Was there euer a people, so far giuen ouer to worke impietie? Behold, such were the people of Israel, they to whom this prophecie of Amos was directed.
Was there ever a people, so Far given over to work impiety? Behold, such were the people of Israel, they to whom this prophecy of Amos was directed.
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Their cruelty, their couetousnes, their oppressions, their calumnies, their filthy lusts reproued in the two precedent verses, do proclaim as much.
Their cruelty, their covetousness, their oppressions, their calumnies, their filthy Lustiest reproved in the two precedent Verses, do proclaim as much.
They lay themselues downe [ or they lye, or they sit downe ] vpon clothes laid to pledge by euery Altar? and they drinke the wine of the condemned [ or of such as they haue fined,
They lay themselves down [ or they lie, or they fit down ] upon clothes laid to pledge by every Altar? and they drink the wine of the condemned [ or of such as they have fined,
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they goe vnto their temples, the temples of their Idols; there they offer their sacrifices, there they feast it sumptuously. They are at great charges.
they go unto their Temples, the Temples of their Idols; there they offer their Sacrifices, there they feast it sumptuously. They Are At great charges.
The words doe specially concerne the Peeres, the Nobles, the Iudges, the Magistrates, the Rulers of Israel. They may also concerne the rich among them:
The words do specially concern the Peers, the Nobles, the Judges, the Magistrates, the Rulers of Israel. They may also concern the rich among them:
They lay themselues downe; they lye downe, or they sit downe vpon clothes ] This manner of sitting or lying downe at meate was very ancient. The old Romans vsed it;
They lay themselves down; they lie down, or they fit down upon clothes ] This manner of sitting or lying down At meat was very ancient. The old Romans used it;
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or of the Maple tree, and was sometimes inlaid with siluer, it stood vpon one whole entire foote made of Ivorie, in the forme of a Leopard or a Lyon. About this round table were placed three beds, couered with tapestrie, with purple,
or of the Maple tree, and was sometime inlaid with silver, it stood upon one Whole entire foot made of Ivory, in the Form of a Leopard or a lion. About this round table were placed three Beds, covered with tapestry, with purple,
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This very custome of sitting or lying at meat was also among the Iewes. We gather it from the Scripture phrase in the New Testament. Levi, called also Matthew, that blessed Euangelist, made in his owne house a great feast for Iesus, whereat were many publicans, and others.
This very custom of sitting or lying At meat was also among the Iewes. We gather it from the Scripture phrase in the New Testament. Levi, called also Matthew, that blessed Evangelist, made in his own house a great feast for Iesus, whereat were many Publicans, and Others.
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At that feast Iesus lay downe. So saith S. Matthew, chap. 9.10. NONLATINALPHABET, as hee lay downe. S. Marke saith, chap. 2.15. NONLATINALPHABET, as he lay downe. Iesus lay downe at meat.
At that feast Iesus lay down. So Says S. Matthew, chap. 9.10., as he lay down. S. Mark Says, chap. 2.15., as he lay down. Iesus lay down At meat.
So did his disciples: so did publicans and sinners too. S. Matthew and S. Marke in the now-alleaged places doe affirme it: NONLATINALPHABET, they lay downe with Itsus.
So did his Disciples: so did Publicans and Sinners too. S. Matthew and S. Mark in the now-alleaged places do affirm it:, they lay down with Itsus.
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The time was when Iesus fed with fiue loaues, and two fishes, about fiue thousand men, besides women and children; then he commaunded the multitude NONLATINALPHABET, to lye downe on the grasse, Matth. 14.19. Another time he fed with seauen loaues, and a few little fishes foure thousand men beside women and children: then he commaunded the multitude, NONLATINALPHABET, to fall downe on the ground, Mat. 15.35.
The time was when Iesus fed with fiue loaves, and two Fish, about fiue thousand men, beside women and children; then he commanded the multitude, to lie down on the grass, Matthew 14.19. another time he fed with seauen loaves, and a few little Fish foure thousand men beside women and children: then he commanded the multitude,, to fallen down on the ground, Mathew 15.35.
Which manner of sitting, or lying downe at meate, Iesus himselfe seemeth to haue obserued at his celebration of his last Paschall supper. For we finde, Ioh. 13.23.
Which manner of sitting, or lying down At meat, Iesus himself seems to have observed At his celebration of his last Paschal supper. For we find, John 13.23.
that at that supper one of the Disciples of Iesus, the Disciple whom Iesus loued, euen Iohn the Euangelist, leaned on the bosome of Iesus. Iesus lay downe. Iohn did likewise;
that At that supper one of the Disciples of Iesus, the Disciple whom Iesus loved, even John the Evangelist, leaned on the bosom of Iesus. Iesus lay down. John did likewise;
Euen among the Iewes, it was a custome long before. Eight hundred years before the incarnation of the Messiah, the posteritie of Iacob vsed it. My text affirmeth it.
Even among the Iewes, it was a custom long before. Eight hundred Years before the incarnation of the Messiah, the posterity of Iacob used it. My text Affirmeth it.
Did they lay themselues downe vpon clothes? And why might they not doe so? Was not the common custome of so doing, a warrant for them so to doe? Out of doubt it was.
Did they lay themselves down upon clothes? And why might they not do so? Was not the Common custom of so doing, a warrant for them so to do? Out of doubt it was.
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They lay themselues downe vpon clothes layd to pledge ] Wee shall the better vnderstand what that sinne is, which our Prophet here reprooueth in the Israelites, if we will haue recourse to the Law concerning pledges. That Law is written, Exod. 22.26. If thou at all take thy neighbours raiment to pledge, thou shalt deliuer it vnto him by that the Sunne goeth downe:
They lay themselves down upon clothes laid to pledge ] we shall the better understand what that sin is, which our Prophet Here Reproveth in the Israelites, if we will have recourse to the Law Concerning pledges. That Law is written, Exod 22.26. If thou At all take thy neighbours raiment to pledge, thou shalt deliver it unto him by that the Sun Goes down:
The Law is repeated, Deut. 24.10, 11, 12, 13. When thou lendest any thing to thy neighbour, thou shalt not enter into his house to take his pledge.
The Law is repeated, Deuteronomy 24.10, 11, 12, 13. When thou lendest any thing to thy neighbour, thou shalt not enter into his house to take his pledge.
If at all thou take thy neighbours raiment to pledge, thou must deliuer it vnto him by the going downe of the Sunne. That is the Law. Thereof, Exod. 22.27. haue you two reasons:
If At all thou take thy neighbours raiment to pledge, thou must deliver it unto him by the going down of the Sun. That is the Law. Thereof, Exod 22.27. have you two Reasons:
The sinne then here laid vnto their charge, is Detentio pignoris pauperum, the keeping backe of the poore mans pledge. The doctrine which we may take from hence, is this, The pledge of a poore man, such as is necessarie for his vse, is not to be withholden from him.
The sin then Here laid unto their charge, is Detentio pignoris Pauperum, the keeping back of the poor men pledge. The Doctrine which we may take from hence, is this, The pledge of a poor man, such as is necessary for his use, is not to be withholden from him.
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Moses, in the alledged places of Exodus and Deuteronomie, makes mention of his raiment. The raiment of the poore man ▪ it is operimentum, his couering; i• is vestimentum, his clothing:
Moses, in the alleged places of Exodus and Deuteronomy, makes mention of his raiment. The raiment of the poor man ▪ it is operimentum, his covering; i• is vestimentum, his clothing:
Such a pledge, as is the poore mans raiment, his coat, his dublet, his bed, his couering, or any other thing, that is necessarie for the preseruing of his life, God will haue it restored. Yet it will please him well,
Such a pledge, as is the poor men raiment, his coat, his doublet, his Bed, his covering, or any other thing, that is necessary for the preserving of his life, God will have it restored. Yet it will please him well,
The Law runnes thus in the 22. of Exodus. If at all thou take thy neigbbours raiment to pledge, thou must deliuer it vnto him by the going downe of the Sunne.
The Law runs thus in the 22. of Exodus. If At all thou take thy neigbbours raiment to pledge, thou must deliver it unto him by the going down of the Sun.
As good take both, as one. There is no grinding without both. If thou take one and leaue the other, how shall the poore man grind? Milstones are named:
As good take both, as one. There is no grinding without both. If thou take one and leave the other, how shall the poor man grind? Millstones Are nam:
In this ranke I place the Husbandmans plow, the Smithes anvill, the Taylors sheares, and euery other handy-crafts mans toole, which is necessarie for the exercise of his trade or occupation.
In this rank I place the Husbandman's blow, the Smith's anvil, the Tailors shears, and every other handicrafts men tool, which is necessary for the exercise of his trade or occupation.
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May not such a pawne be taken by the Law of the milstones, and for the reason specified? Then out of doubt whosoeuer is so cruell and hard of heart, to take such a pawne, he is bound by the Law of the poore mans raiment, to restore it ere the Sunne goe downe. Thus is my doctrine established.
May not such a pawn be taken by the Law of the millstones, and for the reason specified? Then out of doubt whosoever is so cruel and hard of heart, to take such a pawn, he is bound by the Law of the poor men raiment, to restore it ere the Sun go down. Thus is my Doctrine established.
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and in the meane time through want of his raiment, which thou hast to pawne, the poore man be frozen to death: how hast thou relieued him? What difference is there,
and in the mean time through want of his raiment, which thou hast to pawn, the poor man be frozen to death: how hast thou relieved him? What difference is there,
whether he die for hunger, or for cold? If thou slacke his hunger, and starue him with cold, thou dost but change his torment; thou dost not succour him. In like sort:
whither he die for hunger, or for cold? If thou slack his hunger, and starve him with cold, thou dost but change his torment; thou dost not succour him. In like sort:
if thou lendest a poore man thy money, and for thy securitie takest to pawne the tooles, those necessarie tooles, with which he getteth his liuing, thou doest not relieue him, but doest,
if thou lendest a poor man thy money, and for thy security Takest to pawn the tools, those necessary tools, with which he gets his living, thou dost not relieve him, but dost,
Flatter not thy selfe (beloued) whosoeuer thou art, that hast accustomed thy selfe to secure the loane of thy money by taking of pawnes. If the course be simply and absolutely lawfull, what meaneth the Law, Deut. 24.17. Thou shalt not take a widdowes raiment to pledge? And why doth Iob, Chap. 24.3. reproue them, who take the widdowes oxe for a pledge? It is in thy power I grant, to take a pledge of thy debtor, to assure thy selfe, that thou maiest receiue thine owne againe:
Flatter not thy self (Beloved) whosoever thou art, that hast accustomed thy self to secure the loan of thy money by taking of pawns. If the course be simply and absolutely lawful, what means the Law, Deuteronomy 24.17. Thou shalt not take a widow's raiment to pledge? And why does Job, Chap. 24.3. reprove them, who take the widow's ox for a pledge? It is in thy power I grant, to take a pledge of thy debtor, to assure thy self, that thou Mayest receive thine own again:
if thou take such a pledge, as thy neighbour cannot spare without the hazard and perill of his liuelihood, it is thy sinne; and thou art bound with speed to restore it.
if thou take such a pledge, as thy neighbour cannot spare without the hazard and peril of his livelihood, it is thy sin; and thou art bound with speed to restore it.
But here thou wilt apologize, defend thy selfe, & plead that for thy taking of pawnes, thou hast thy warrant out of Prov. 20.16. I must confesse, thou art there permitted to take a mans garment as a pledge or pawne, for the assurance of thy money.
But Here thou wilt apologise, defend thy self, & plead that for thy taking of pawns, thou hast thy warrant out of Curae 20.16. I must confess, thou art there permitted to take a men garment as a pledge or pawn, for the assurance of thy money.
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And what is this to the poore man, that borroweth of thee? Of him if thou take any such pledge, thou maiest bee strained with the abomination of Vsurie. I put thee a case:
And what is this to the poor man, that borroweth of thee? Of him if thou take any such pledge, thou Mayest be strained with the abomination of Usury. I put thee a case:
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Thou lendest tenne pounds, vpon a pawne of bedding, or linnen, and thou lendest it freely: but as the borrower vseth thy money, so thou vsest his pawne. This is Vsury in thee.
Thou lendest tenne pounds, upon a pawn of bedding, or linen, and thou lendest it freely: but as the borrower uses thy money, so thou usest his pawn. This is Usury in thee.
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I know the very name of Vsury is detested of thee, and thou hatest to be called an Ʋsurer. Take heed then, that by thy taking of pawnes, thou become not one of that damned crew.
I know the very name of Usury is detested of thee, and thou Hatest to be called an Ʋsurer. Take heed then, that by thy taking of pawns, thou become not one of that damned crew.
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If therefore you haue taken any pawne of a poore man, any such pawne, as by the Law thou oughtest not to haue taken of him, restore it vnto him according to the Law,
If Therefore you have taken any pawn of a poor man, any such pawn, as by the Law thou Ought not to have taken of him, restore it unto him according to the Law,
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Yea, Ʋiuendo vives, thou shalt surely liue. The Lord God hath sayd it, Ezechiel, 18.9. Hitherto (Beloued) you haue heard of the crueltie of the Israelites, towards the poore;
Yea, Ʋiuendo vives, thou shalt surely live. The Lord God hath said it, Ezechiel, 18.9. Hitherto (beloved) you have herd of the cruelty of the Israelites, towards the poor;
Many were the Altars that were erected for the seruice of Idols, but for the worship of God, there was but one Altar: but one Altar, whereon to offer sacrifice.
Many were the Altars that were erected for the service of Idols, but for the worship of God, there was but one Altar: but one Altar, whereon to offer sacrifice.
They might make their Altar of earth, that when they should change their station, they might with ease destroy it, Ne aut abusui aut superstitioni esset, that it might not be superstitiously abused.
They might make their Altar of earth, that when they should change their station, they might with ease destroy it, Ne Or abusui Or superstitioni esset, that it might not be superstitiously abused.
Or, they might make it of rough and vnhewen stone tumultuarily, Ne sollicitaret quemquam ad conservationem religionem { que } constantem illius altaris, that it might not allure any one to a constant reuerence,
Or, they might make it of rough and unhewn stone tumultuarily, Ne sollicitaret quemquam ad conservationem religionem { que } constantem Illius altaris, that it might not allure any one to a constant Reverence,
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NONLATINALPHABET, the Altar of Holocaustes, of burnt offerings, of sacrifices, is there described according to the matter, the measure, the forme, the instruments and vessels thereof.
, the Altar of Holocaustes, of burned offerings, of Sacrifices, is there described according to the matter, the measure, the Form, the Instruments and vessels thereof.
Because he would haue but one & the same worship among all, therefore would he haue but one Altar: so sayth Galasius. He would haue but one Altar, to note vnto vs one truth, one religion.
Because he would have but one & the same worship among all, Therefore would he have but one Altar: so say Galasius. He would have but one Altar, to note unto us one truth, one Religion.
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It was therefore sinne in Ieroboam to set vp two other Altars, one in Bethel, the other in Dan, 1. King. 12.29. It was sinne in Ʋrijah, the high Priest, when to please the idolatrous King Ahaz, he caused a new Altar to be set vp after the patterne of the Altar of Damascus, 2. King. 16.11. It must needs be a sinne in the children of Israel, to multiplie their Altars according to the multitude of their fruit, Hos. 10.1.
It was Therefore sin in Jeroboam to Set up two other Altars, one in Bethel, the other in Dan, 1. King. 12.29. It was sin in Ʋrijah, the high Priest, when to please the idolatrous King Ahaz, he caused a new Altar to be Set up After the pattern of the Altar of Damascus, 2. King. 16.11. It must needs be a sin in the children of Israel, to multiply their Altars according to the multitude of their fruit, Hos. 10.1.
And I may not excuse the Israelites, whom my text concerneth, they laid themselues vpon clothes, laid to pledge by euery Altar. They had there many Altars too.
And I may not excuse the Israelites, whom my text concerns, they laid themselves upon clothes, laid to pledge by every Altar. They had there many Altars too.
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And that one Altar was a type of our blessed Sauiour; a liuely figure, or representation of Christ crucified. In regard whereof, Heb. 13.10. Christ is called an Altar;
And that one Altar was a type of our blessed Saviour; a lively figure, or representation of christ Crucified. In regard whereof, Hebrew 13.10. christ is called an Altar;
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Which his benefits are nothing auaileable, nothing profitable for them which are vnder the Law, who yet are in bondage vnder the rudiments, vnder the ceremonies of Moses Law.
Which his benefits Are nothing available, nothing profitable for them which Are under the Law, who yet Are in bondage under the rudiments, under the ceremonies of Moses Law.
Regeneration, fayth, remission of sinnes, iustification, the fauour of God, securitie against our enemies, (the world, the Deuill, death, and hell) life and eternall glory:
Regeneration, faith, remission of Sins, justification, the favour of God, security against our enemies, (the world, the devil, death, and hell) life and Eternal glory:
these are the benefits, which Christ through his most glorious death and passion hath purchased for his elect. This purchase he wrought not by the bloud of Goats, and Calues, but by his owne bloud, whereby he entred in once into the holy place, and so obtained for vs eternall redemption, as the Apostle speaketh, Heb. 9.12.
these Are the benefits, which christ through his most glorious death and passion hath purchased for his elect. This purchase he wrought not by the blood of Goats, and Calves, but by his own blood, whereby he entered in once into the holy place, and so obtained for us Eternal redemption, as the Apostle speaks, Hebrew 9.12.
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Now are we not to relie vpon our owne good workes, vpon the merits of Saints, or vpon their mediation. For this were nothing else quàm aliud novum Altare praeter Christum instituere;
Now Are we not to rely upon our own good works, upon the merits of Saints, or upon their mediation. For this were nothing Else quàm Aliud novum Altar praeter Christ instituere;
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May not Christians doe it? How then is it that in Poperie there are so many Altars? It is (Beloued in the Lord) one of the blemishes, one of the shames of that religion.
May not Christians do it? How then is it that in Popery there Are so many Altars? It is (beloved in the Lord) one of the blemishes, one of the shames of that Religion.
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They haue their many Altars, some of stone, sumptuously built, and dedicated with the vnction of oyle, and the Priests benediction: as appeareth by the decrees of two Councells, the one called Apaunense, the other Agathense. Stone-Altars they make for steddinesse and continuance;
They have their many Altars, Some of stone, sumptuously built, and dedicated with the unction of oil, and the Priests benediction: as appears by the decrees of two Counsels, the one called Apaunense, the other Agathense. Stone-Altars they make for steadiness and Continuance;
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Arnobius flourished after Origen in the yeare 290. and in his time the Heathen accused the Christians, for that they had neither Churches, nor Altars, nor Images.
Arnobius flourished After Origen in the year 290. and in his time the Heathen accused the Christians, for that they had neither Churches, nor Altars, nor Images.
None for 290. yeares? Yet Martin of Polonia sometimes an Arch-bishop, and Penitentiarie to Innocent the fourth, affirmeth in his Chronicle, that Pope Sixtus did institute, Vt missa super Altare celebreter:
None for 290. Years? Yet Martin of Polonia sometime an Archbishop, and Penitentiary to Innocent the fourth, Affirmeth in his Chronicle, that Pope Sixtus did institute, Vt missa super Altar celebreter:
th • •he Masse should be celebrated vpon an Altar. Sixtus of whom he speaketh was Bishop of Rome Anno Christi 125. So by Martins opinion, Altars should haue bin in the Church aboue a hundred yeares, before either Arnobius, or Origen were writers.
that • •he Mass should be celebrated upon an Altar. Sixtus of whom he speaks was Bishop of Room Anno Christ 125. So by Martins opinion, Altars should have been in the Church above a hundred Years, before either Arnobius, or Origen were writers.
If Martin be false in this point of the institution of Altars, how shall we find out the truth? Bellarmine lib. 4. de verbo Dei cap. 3. will seeme to deliuer it.
If Martin be false in this point of the Institution of Altars, how shall we find out the truth? Bellarmine lib. 4. de verbo Dei cap. 3. will seem to deliver it.
It is manifest that Sylvester was the author of this rite, of the consecration of Altars. Now Sylvester ascended to the Popedome in the yeare 314. So by Bellarmines opinion, (and what writer among the Papists is of greater authoritie then Bellarmine? ) by Bellarmines opinion there were no Altars of vse in the Church before the yeare 314. So my proposition stands good:
It is manifest that Sylvester was the author of this rite, of the consecration of Altars. Now Sylvester ascended to the Popedom in the year 314. So by Bellarmines opinion, (and what writer among the Papists is of greater Authority then Bellarmine?) by Bellarmines opinion there were no Altars of use in the Church before the year 314. So my proposition Stands good:
for that it hath pleased him to deliuer vs from the more then Egyptian darknesse of Poperie, wherein our forefathers liuing, committed abomination before stockes and stones.
for that it hath pleased him to deliver us from the more then Egyptian darkness of Popery, wherein our Forefathers living, committed abomination before stocks and stones.
We haue not now an Altar properly so called, no materiall Altar: our Altar is metaphoricall, it is spirituall. As our sacrifices are, which we are to offer vp vnto the Lord, so is our Altar: our sacrifices are spirituall; our Altar therefore must be spirituall.
We have not now an Altar properly so called, no material Altar: our Altar is metaphorical, it is spiritual. As our Sacrifices Are, which we Are to offer up unto the Lord, so is our Altar: our Sacrifices Are spiritual; our Altar Therefore must be spiritual.
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they were either NONLATINALPHABET, or NONLATINALPHABET, either propitiatorie, or Eucharisticall; either expiatorie, or gratulatorie; either sacrifices of satisfaction, or sacrifices of thankesgiuing. The first sort of sacrifices, which I call propitiatorie, expiatorie, or satisfactorie, had their end in the death of Christ: the other which I call Eucharisticall, gratulatorie, or sacrifices of thanksgiuing doe remaine for euer;
they were either, or, either propitiatory, or Eucharistical; either expiatory, or gratulatory; either Sacrifices of satisfaction, or Sacrifices of thanksgiving. The First sort of Sacrifices, which I call propitiatory, expiatory, or satisfactory, had their end in the death of christ: the other which I call Eucharistical, gratulatory, or Sacrifices of thanksgiving do remain for ever;
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there remaineth onely that which was Euangelicall, that which was Spirituall. These sacrifices gratulatorie, these sacrifices of praise and thankesgiuing are the sacrifices, which we can,
there remains only that which was Evangelical, that which was Spiritual. These Sacrifices gratulatory, these Sacrifices of praise and thanksgiving Are the Sacrifices, which we can,
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by the goods of the minde, you may vnderstand vertues, and vertuous actions, functions, and operations, together with all the powers and faculties of the soule.
by the goods of the mind, you may understand Virtues, and virtuous actions, functions, and operations, together with all the Powers and faculties of the soul.
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thou doest all to Christ. The day shall come wherein Christ will tell thee so, Mat. 25.40. Verily I say vnto you, in as much as yee haue done it vnto one of the least of these my brethren, yee haue done it vnto me.
thou dost all to christ. The day shall come wherein christ will tell thee so, Mathew 25.40. Verily I say unto you, in as much as ye have done it unto one of the least of these my brothers, ye have done it unto me.
Giue, and it shall be giuen to thee. The promise is, Luk. 6.38. Giue, and it shall be giuen vnto you, good measure, pressed downe and shaken together, and running ouer.
Give, and it shall be given to thee. The promise is, Luk. 6.38. Give, and it shall be given unto you, good measure, pressed down and shaken together, and running over.
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Salomon beares record hereunto, Prou. 19.17. He that hath mercie vpon the poore, lendeth vnto the Lord, and that which hee hath giuen, will he pay him againe.
Solomon bears record hereunto, Prou. 19.17. He that hath mercy upon the poor, dares unto the Lord, and that which he hath given, will he pay him again.
The goods of our body we may offer vp in sacrifice two manner of wayes, patiendo or faciendo, by suffering, or by doing; by dying for the Lord, or by doing that which is acceptable to the Lord.
The goods of our body we may offer up in sacrifice two manner of ways, patiendo or faciendo, by suffering, or by doing; by dying for the Lord, or by doing that which is acceptable to the Lord.
This sacrifice of suffering or dying for the Lord is a precious sacrifice; according to that, Psal. 116.15. Precious in the sight of the Lord is the death of his Saints.
This sacrifice of suffering or dying for the Lord is a precious sacrifice; according to that, Psalm 116.15. Precious in the sighed of the Lord is the death of his Saints.
It is acceptable with God. St Peter affirmeth it, 1. Epi. chap. 2.20. If when ye doe well, and suffer for it, yee take it patiently, this is acceptable with God.
It is acceptable with God. Saint Peter Affirmeth it, 1. Epi. chap. 2.20. If when you do well, and suffer for it, ye take it patiently, this is acceptable with God.
In the verse following he exhorts vs to this suffering: Christ hath suffered for vs, leauing vs an example, that we should follow his steps. Christ hath suffered for vs:
In the verse following he exhorts us to this suffering: christ hath suffered for us, leaving us an Exampl, that we should follow his steps. christ hath suffered for us:
wee must if need be, suffer for him. Martyrdome! It is so pleasing a sacrifice, as that it made Ambrose say of his sister: Appellabo Martyrem, & praedicabo satis:
we must if need be, suffer for him. Martyrdom! It is so pleasing a sacrifice, as that it made Ambrose say of his sister: Appellabo Martyr, & Preach satis:
What doe I? In time of peace exhort to Martyrdome? Why not? Though through Gods goodnesse (blessed be his name for it) there is not now among vs any occasion of persecution, habet tamen & pax nostra Martyrium suum, as Gregorie the Great spake of his time, Homil. 3. in Euangelia, yet hath our peace her Martyrdome. Albeit we doe not yeeld carnis colla ferro, our neckes to the yron,
What do I? In time of peace exhort to Martyrdom? Why not? Though through God's Goodness (blessed be his name for it) there is not now among us any occasion of persecution, habet tamen & pax nostra Martyrium suum, as Gregory the Great spoke of his time, Homily 3. in Evangelia, yet hath our peace her Martyrdom. Albeit we do not yield carnis colla Ferro, our necks to the iron,
or our bodies to the stake, yet doe we gladio spirituali, with the spirituall sword slay the carnall desires within vs. You haue seene what it is to offer vp vnto the Lord the goods of our bodie patiendo, by suffering, by dying for the Lord.
or our bodies to the stake, yet do we Gladio Spiritual, with the spiritual sword slay the carnal Desires within us You have seen what it is to offer up unto the Lord the goods of our body patiendo, by suffering, by dying for the Lord.
Now let vs see what it is to offer them vp faciendo, by doing that, which is acceptable to the Lord. It is that, whereto S. Paul exhorteth vs, Rom. 12.1. euen our reasonable seruice of God. I beseech you, brethren, by the mercies of God, that yee present your bodies a liuing sacrifice, holy, acceptable vnto God.
Now let us see what it is to offer them up faciendo, by doing that, which is acceptable to the Lord. It is that, whereto S. Paul exhorteth us, Rom. 12.1. even our reasonable service of God. I beseech you, brothers, by the Mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.
and the arme is a sacrifice: let the foote follow no euill, and the foote is a sacrifice. In a word, let all other parts of the bodie be preserued from euill,
and the arm is a sacrifice: let the foot follow no evil, and the foot is a sacrifice. In a word, let all other parts of the body be preserved from evil,
and they are all sacrifices. The eye that is full of adulterie, is no fit offering; the tongue that is deceitfull, is no fit offering: the hand that is euer shut against the poore, is no fit offering: the vncircumcised eare, the wanton arme, the cruell foote, they are no fit offerings: neither is any part of our bodie, that is vnsanctified, a fit offering for the Lord. Wherefore (dearely beloued in the Lord ) let it be the care of euery one of vs, to present our bodies vnto the Lord a liuing and a holy sacrifice;
and they Are all Sacrifices. The eye that is full of adultery, is no fit offering; the tongue that is deceitful, is no fit offering: the hand that is ever shut against the poor, is no fit offering: the uncircumcised ear, the wanton arm, the cruel foot, they Are no fit offerings: neither is any part of our body, that is unsanctified, a fit offering for the Lord. Wherefore (dearly Beloved in the Lord) let it be the care of every one of us, to present our bodies unto the Lord a living and a holy sacrifice;
Now that our sacrifice may be liuing and holy, and so acceptable to the Lord, it is not enough for vs to abstaine from doing of euill, but we must willingly and chearefully betake our selues to the doing of good: and this must wee doe betimes.
Now that our sacrifice may be living and holy, and so acceptable to the Lord, it is not enough for us to abstain from doing of evil, but we must willingly and cheerfully betake our selves to the doing of good: and this must we do betimes.
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You deceiue your selues if you thinke to offer your youthfull yeares vnto the Deuill, and to lay your old bones vpon Gods Altar. Gods sacrifice must be the fattest; it must bee the fairest.
You deceive your selves if you think to offer your youthful Years unto the devil, and to lay your old bones upon God's Altar. God's sacrifice must be the Fattest; it must be the Fairest.
He must haue both head and hinder parts; to teach you, that your dutie is to remember your Creator, as well in the dayes of your nonage, as in the dayes of your dotage; as well while you are yong, as when you shall be old. For if you deferre your offerings till the last houre, till sicknesse, deaths-Bailiffe, shall arest you, your offering may proue sicke, it may proue dead, it may proue an vnholy sacrifice. Receiue therefore S. Pauls word of exhortation, I beseech you brethren, by the mercies of God, that yee present your bodies, a liuing and an holy sacrifice vnto God.
He must have both head and hinder parts; to teach you, that your duty is to Remember your Creator, as well in the days of your nonage, as in the days of your dotage; as well while you Are young, as when you shall be old. For if you defer your offerings till the last hour, till sickness, deaths-Bailiffe, shall arrest you, your offering may prove sick, it may prove dead, it may prove an unholy sacrifice. Receive Therefore S. Paul's word of exhortation, I beseech you brothers, by the Mercies of God, that ye present your bodies, a living and an holy sacrifice unto God.
You haue heard, that NONLATINALPHABET, our externall goods, and NONLATINALPHABET, the goods of our bodies, are to be offered vp in sacrifice vnto the Lord:
You have herd, that, our external goods, and, the goods of our bodies, Are to be offered up in sacrifice unto the Lord:
the same I am now in briefe to shew concerning NONLATINALPHABET, the goods of our minde. The goods of our minde I called vertues, and vertuous actions, functions, and operations;
the same I am now in brief to show Concerning, the goods of our mind. The goods of our mind I called Virtues, and virtuous actions, functions, and operations;
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But how shall we offer them vp? devotione & contritione: by deuotion and contrition. For as it is, Psal. 51.17. The sacrifices of God are a broken spirit:
But how shall we offer them up? devotion & contrition: by devotion and contrition. For as it is, Psalm 51.17. The Sacrifices of God Are a broken Spirit:
he offereth vp a broken spirit: and that is Sacrificia Dei, the sacrifices of God. The sacrifices of God are a broken spirit. Sacrifices in the Plurall number:
he Offereth up a broken Spirit: and that is Sacrifice Dei, the Sacrifices of God. The Sacrifices of God Are a broken Spirit. Sacrifices in the Plural number:
It is a mind contrite, beaten as it were to dust, or powder, broken in peeces, and cast downe with the conscience of its owne infirmitie and vnworthinesse.
It is a mind contrite, beaten as it were to dust, or powder, broken in Pieces, and cast down with the conscience of its own infirmity and unworthiness.
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It is a minde, that is voyd of any conceite of its owne worth, that thinketh it selfe worthy of any punishment; that esteemeth all its owne goods most base, that followeth the word of God vpon any occasion, that is comforted at the least signe of Gods fauour;
It is a mind, that is void of any conceit of its own worth, that Thinketh it self worthy of any punishment; that esteems all its own goods most base, that follows the word of God upon any occasion, that is comforted At the least Signen of God's favour;
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as the Altar is in the Temple. Our Heart then is our Altar: no Legall Altar, but an Evangelicall Altar. Answereable to our Altar must our sacrifices be: Evangelicall too.
as the Altar is in the Temple. Our Heart then is our Altar: no Legal Altar, but an Evangelical Altar. Answerable to our Altar must our Sacrifices be: Evangelical too.
6. cap. 24. Now the Lord requireth not of vs any sacrifice of a dumbe beast, of death and bloudshed, but Victimam hominis & vitae, the sacrifice of man and his life. In our now-sacrifices we need not garlands of Ʋervim, nor the inwards of beasts, nor turffs of earth, but such things onely,
6. cap. 24. Now the Lord requires not of us any sacrifice of a dumb beast, of death and bloodshed, but Victimam hominis & vitae, the sacrifice of man and his life. In our now-sacrifices we need not garlands of Ʋervim, nor the inward of beasts, nor turfs of earth, but such things only,
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That I may conclude (Beloued brethren) let me sum vp together the Euangelicall sacrifices, which the giuer of the new law requireth of vs. A broken spirit, obedience to the will of God, loue towards God and man, iudgement, iustice, mercie, prayer, thankesgiuing, almes-deedes, our bodies, and our soules;
That I may conclude (beloved brothers) let me sum up together the Evangelical Sacrifices, which the giver of the new law requires of us A broken Spirit, Obedience to the will of God, love towards God and man, judgement, Justice, mercy, prayer, thanksgiving, almsdeeds, our bodies, and our Souls;
these are the Euangelicall sacrifices, the sacrifices of Christianitie, to be offered vp vnto the Lord vpon the Altar of a faithfull heart. A faithfull heart, I say.
these Are the Evangelical Sacrifices, the Sacrifices of Christianity, to be offered up unto the Lord upon the Altar of a faithful heart. A faithful heart, I say.
For if the heart be vnfaithfull, the sacrifices will not be acceptable; they will not be esteemed aboue the sorceries of Simon Magus. Call them not sacrifices, they are sacriledges, if the heart be vnfaithfull. But let the heart be faithfull, and the sacrifices which it offereth vp, will be as the beneficence was, which the Philippians sent by Epaphroditus vnto Paul: they will be odours of a sweete smell, acceptable sacrifices, and well pleasing vnto God.
For if the heart be unfaithful, the Sacrifices will not be acceptable; they will not be esteemed above the sorceries of Simon Magus. Call them not Sacrifices, they Are sacrileges, if the heart be unfaithful. But let the heart be faithful, and the Sacrifices which it Offereth up, will be as the beneficence was, which the Philippians sent by Epaphroditus unto Paul: they will be odours of a sweet smell, acceptable Sacrifices, and well pleasing unto God.
Neither did that precious oyntment, that ranne downe Aarons beard. Psal. 133.2. nor that, that the woman powred vpon Christs head, Mat. 26.7. nor that sweete incense, Exod. 25.6. nor that wine of Lebanon, Hos. 14.7. yeeld so pleasant a fauour, as doe the sacrifices of Christianitie, that ascend from a faithfull heart. O! the sweete sauour of a good life, that springs and sprouts from a true beliefe, farre surpasseth all other sweets in the world.
Neither did that precious ointment, that ran down Aaron's beard. Psalm 133.2. nor that, that the woman poured upon Christ head, Mathew 26.7. nor that sweet incense, Exod 25.6. nor that wine of Lebanon, Hos. 14.7. yield so pleasant a favour, as do the Sacrifices of Christianity, that ascend from a faithful heart. OH! the sweet savour of a good life, that springs and sprouts from a true belief, Far Surpasses all other sweets in the world.
and our feete, when wee walke with God; and whatsoeuer else we haue, when we vse it for the glory of God, be an odour of a sweet smell, an acceptable sacrifice, and well pleasing vnto God. I end.
and our feet, when we walk with God; and whatsoever Else we have, when we use it for the glory of God, be an odour of a sweet smell, an acceptable sacrifice, and well pleasing unto God. I end.
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Vouchsafe, we beseech thee, most mercifull Father, so throughly to sanctifie vs with thine holy Spirit, that all our sacrifices, our preaching, our hearing, our prayers, our prayses, our thankesgiuings, our deeds of mercie, and pittie, and charitie, may euer be acceptable in thy sight.
Vouchsafe, we beseech thee, most merciful Father, so thoroughly to sanctify us with thine holy Spirit, that all our Sacrifices, our preaching, our hearing, our Prayers, our praises, our thanksgivings, our Deeds of mercy, and pity, and charity, may ever be acceptable in thy sighed.
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THis is the last branch in the enumeration of the sinnes of the Israelites. It concerneth the Iudges of Israel, and the Rulers of that state; them principally.
THis is the last branch in the enumeration of the Sins of the Israelites. It concerns the Judges of Israel, and the Rulers of that state; them principally.
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They thought their dutie touching the seruice of God, well discharged, so they repaired to their temples. Such holy places they thought were of themselues sufficient to clense them,
They Thought their duty touching the service of God, well discharged, so they repaired to their Temples. Such holy places they Thought were of themselves sufficient to cleanse them,
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it is vinum mulctatorum, the wine of such as they haue fined or mulcted: wine, bought with the money of them, whom they haue in their vnrighteous iudgments spoyled of their goods.
it is vinum mulctatorum, the wine of such as they have fined or mulcted: wine, bought with the money of them, whom they have in their unrighteous Judgments spoiled of their goods.
The third conuinceth them of idolatry. They drinke their wine in the house of their Gods; not in the Temple at Ierusalem, that once glorious Temple of the true and liuing God,
The third Convinces them of idolatry. They drink their wine in the house of their God's; not in the Temple At Ierusalem, that once glorious Temple of the true and living God,
but in the temple of their gods, in Dan and Bethel, and other places, before their golden calues and other their Idols. They drinke the wine of the condemned in the house of their Gods. First, They drinke wine.
but in the temple of their God's, in Dan and Bethel, and other places, before their golden calves and other their Idols. They drink the wine of the condemned in the house of their God's First, They drink wine.
Wine! Why might they not? Is it not one of the good creatures of God, that may well be vsed with thanksgiuing? God himselfe giues it to the obedient, to them that loue and serue him, Deut. 11.14.
Wine! Why might they not? Is it not one of the good creatures of God, that may well be used with thanksgiving? God himself gives it to the obedient, to them that love and serve him, Deuteronomy 11.14.
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Christ his miraculous turning of water into wine at the marriage of Cana in Galilee, Ioh. 2.11. is euidence enough that he allowed the drinking of wine. Yea, himselfe dranke wine. Else the people would neuer haue called him a wine-bibber, as it appeareth they did, Matth. 11.19. S Paul, 1. Tim. 5.23. wisheth Timothie no longer to drinke water, but to vse a little wine for his stomackes sake.
christ his miraculous turning of water into wine At the marriage of Cana in Galilee, John 2.11. is evidence enough that he allowed the drinking of wine. Yea, himself drank wine. Else the people would never have called him a winebibber, as it appears they did, Matthew 11.19. S Paul, 1. Tim. 5.23. wishes Timothy no longer to drink water, but to use a little wine for his stomachs sake.
How then is it, that the Israelites are here reproued for drinking wine? I answer, not for drinking wine, but for the abuse in drinking are the Israelites here reproued.
How then is it, that the Israelites Are Here reproved for drinking wine? I answer, not for drinking wine, but for the abuse in drinking Are the Israelites Here reproved.
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This abuse of wine, S. Paul desirous either to preuent, or to reforme in the Ephesians, thus speaketh to the Ephesians, chap. 5.18. Be yee not drunke with wine, wherein is excesse.
This abuse of wine, S. Paul desirous either to prevent, or to reform in the Ephesians, thus speaks to the Ephesians, chap. 5.18. Be ye not drunk with wine, wherein is excess.
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In vino luxus. Consider the man that is giuen ouer to drunkennesse. His life its profuse, its dissolute, its vncleane, its luxurious, its vnworthy a Christian. Take heed of wine. Salomon, Prouerb. 20.1. saith:
In vino luxus. Consider the man that is given over to Drunkenness. His life its profuse, its dissolute, its unclean, its luxurious, its unworthy a Christian. Take heed of wine. Solomon, Proverb. 20.1. Says:
He takes it to be sweet and pleasant, but will finde it in the effect exceeding bitter. What more bitter then drunkennes? and what causeth drunkennesse more then wine? Aufert memori•m, dissipat sensum, confundit intellectum, incitat libidinem, omnia membra debilitat, vitam { que } exterminat.
He Takes it to be sweet and pleasant, but will find it in the Effect exceeding bitter. What more bitter then Drunkenness? and what Causes Drunkenness more then wine? Aufert memori•m, dissipate sensum, confundit Intellectum, incitat libidinem, omnia membra debilitat, vitam { que } exterminate.
It is said to be S. Austines. Drunkennesse! it takes away the memorie, it consumes the senses, it confounds the vnderstanding, it prouoketh lust, it weakneth the bodie, it driues life away.
It is said to be S. Austine's. drunkenness! it Takes away the memory, it consumes the Senses, it confounds the understanding, it provoketh lust, it weakeneth the body, it drives life away.
The ancient Fathers generally are eloquent in beating downe this sinne of drunkennesse. Basil calls it a voluntarie Diuell, the mother of naughtinesse, the enemie of vertue. Chrysostome, Homil. 57. ad populum Antiochenum saith:
The ancient Father's generally Are eloquent in beating down this sin of Drunkenness. Basil calls it a voluntary devil, the mother of naughtiness, the enemy of virtue. Chrysostom, Homily 57. ad Populum Antiochene Says:
euen to the mouth, yet will he powre in more. He will verifie the saying of the Prophet, Esay 28.8. Your tables are full of filthy vomitings, no place is cleane.
even to the Mouth, yet will he pour in more. He will verify the saying of the Prophet, Isaiah 28.8. Your tables Are full of filthy vomitings, no place is clean.
Ebrietas fomentum libidinis, ebrietas incentivum insaniae, ebrietas venenum insipientiae. Drunkennesse, its a cherisher of lust, a prouoker of madnesse, the poyson of folly. Hereby are men strangely affected.
Ebrietas Fomentum libidinis, Ebrietas Motive Insanity, Ebrietas venenum insipientiae. drunkenness, its a cherisher of lust, a provoker of madness, the poison of folly. Hereby Are men strangely affected.
They loose their voyce, their colour is changed, their eyes are fiery, at the mouth they fetch breath a pace, in the nosthrils they snore aloud, they are fierce in their furie, they are depriued of their sense. They haue for their attendants, dangerous frensies, grieuous paines of the stone, deadly crudities, frequent castings. Mentior, saith Ambrose; I lye,
They lose their voice, their colour is changed, their eyes Are fiery, At the Mouth they fetch breath a pace, in the nostrils they snore aloud, they Are fierce in their fury, they Are deprived of their sense. They have for their attendants, dangerous frenzies, grievous pains of the stone, deadly crudities, frequent castings. Mentior, Says Ambrose; I lie,
I may not passe by S. Hierome. He in an Epistle of his, which he wrote to that noble virgin Eustochium, to perswade her still to continue a Virgin, warneth and exhorteth her, to flie from wine, as from poyson. He tels her, the Diuels haue not a better weapon wherewith to conquer or corrupt youth. Youth! Couetousnesse may shake it, pride may puffe it vp, ambition may delight it; but drunkennesse will ouerthrow it.
I may not pass by S. Jerome. He in an Epistle of his, which he wrote to that noble Virgae Eustochium, to persuade her still to continue a Virgae, warneth and exhorteth her, to fly from wine, as from poison. He tells her, the Devils have not a better weapon wherewith to conquer or corrupt youth. Youth! Covetousness may shake it, pride may puff it up, ambition may delight it; but Drunkenness will overthrow it.
why touchwood, to a fire already kindled? So discourseth that good Father to perswade the Virgin Eustachium to hate wine as poyson. The discommodities of wine he briefly toucheth in his Comment vpon Galat. 5. Vino, hominis sensus evertitur, pedes corruunt, mens vacillat, libido succenditur:
why touchwood, to a fire already kindled? So discourseth that good Father to persuade the Virgae Eustachium to hate wine as poison. The Discomforts of wine he briefly touches in his Comment upon Galatians 5. Vino, hominis sensus evertitur, pedes corruunt, Mens vacillat, libido succenditur:
It is verse 29. Who hath woe? who hath sorrow? who hath contentions? who hath babling? who hath wounds without a cause, who hath rednesse of eyes? His answer is.
It is verse 29. Who hath woe? who hath sorrow? who hath contentions? who hath babbling? who hath wounds without a cause, who hath redness of eyes? His answer is.
You see a troupe of mischiefes at the heeles of a drunkard. Salomon well weighing this, in the next verse, in the 31. he prescribeth a remedie against drunkennesse. Looke not thou vpon th• wine,
You see a troop of mischiefs At the heals of a drunkard. Solomon well weighing this, in the next verse, in the 31. he prescribeth a remedy against Drunkenness. Look not thou upon th• wine,
If it do, what then? Then, as it is, vers. 32. it will bite thee like a serpent, it will sting thee like an adder, like a cockatrice, like a viper. And as it is, vers. 33. Thine eyes shall behold strange women ] thou wilt become shamelesse and vnchast:
If it do, what then? Then, as it is, vers. 32. it will bite thee like a serpent, it will sting thee like an adder, like a cockatrice, like a viper. And as it is, vers. 33. Thine eyes shall behold strange women ] thou wilt become shameless and unchaste:
And thine heart shall vtter peruerse things ] Out of the abundance of thine heart, openly, in the presence of others, thou shalt speake things filthy and vnseemly: out will thy greatest secrets.
And thine heart shall utter perverse things ] Out of the abundance of thine heart, openly, in the presence of Others, thou shalt speak things filthy and unseemly: out will thy greatest secrets.
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Beloued in the Lord, I hope there is none of you that heareth me this day, giuen ouer to this vile sinne. If any one hath at any time through infirmitie bin ouertaken with it, let him be warie for the time to come, that he fall so no more.
beloved in the Lord, I hope there is none of you that hears me this day, given over to this vile sin. If any one hath At any time through infirmity been overtaken with it, let him be wary for the time to come, that he fallen so no more.
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then he is able to earne in a whole weeke, his end must needs be beggery; according to that of the wise man, Prov. 23.21. The duunkard and the glutton shall come to pouertie.
then he is able to earn in a Whole Week, his end must needs be beggary; according to that of the wise man, Curae 23.21. The duunkard and the glutton shall come to poverty.
They which doe such things shall not inherit the kingdome of God. Parallel to which is that of the same Apostle, 1. Cor. 6.9. Know yee not that the vnrighteous shall not inherit the kingdome of God? Be not deceiued;
They which do such things shall not inherit the Kingdom of God. Parallel to which is that of the same Apostle, 1. Cor. 6.9. Know ye not that the unrighteous shall not inherit the Kingdom of God? Be not deceived;
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Thus farre of the first generall part, the action of these Israelites, their drinking of wine. Now in the second place we are to consider, whose wine it was. It was not their owne;
Thus Far of the First general part, the actium of these Israelites, their drinking of wine. Now in the second place we Are to Consider, whose wine it was. It was not their own;
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Vpon occasion of these words the Seniours of the Iewes made this constitution, vt condemnatis ad mortem daretur vinum aromaticum ad bibendū, vt faciliùs tolerarent passionem:
Upon occasion of these words the Seniors of the Iewes made this constitution, vt condemnatis ad mortem daretur vinum aromaticum ad bibendū, vt faciliùs tolerarent passionem:
that sweet and odoriferous wine should be prouided for such as were condemned to death, which they might drinke, and so the more easily endure their suffering.
that sweet and odoriferous wine should be provided for such as were condemned to death, which they might drink, and so the more Easily endure their suffering.
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At the time of Christs suffering, there were in Ierusalem certaine devout Matrons, full of compassion, who did out of their devotion bestow this wine. This wine so prouided,
At the time of Christ suffering, there were in Ierusalem certain devout Matrons, full of compassion, who did out of their devotion bestow this wine. This wine so provided,
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for Christ, and those that suffered with him, some cruell Iewes tooke vnto themselues, according to these words of Amos, They drinke the wine of the condemned.
for christ, and those that suffered with him, Some cruel Iewes took unto themselves, according to these words of Amos, They drink the wine of the condemned.
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if we vnderstand by the wine of the condemned, wine bought with the money of such as the Iudges of Israel had in their vnrighteous iudgements put to the worse.
if we understand by the wine of the condemned, wine bought with the money of such as the Judges of Israel had in their unrighteous Judgments put to the Worse.
This wine the Septuagint doe call NONLATINALPHABET, vinum de calumnijs, wine gotten by deceitfull dealing, by malitious surmises, by false accusations.
This wine the septuagint do call, vinum de calumnijs, wine got by deceitful dealing, by malicious surmises, by false accusations.
The Chaldee Paraphrast tearmes it vinum rapinae, the wine of oppression, of pillage, of robberie. Luther stiles it vinum mulctatorum; and Castalio, vinum mulctatitiū, wine issuing from mulctes, from fines.
The Chaldee Paraphrast terms it vinum rapinae, the wine of oppression, of pillage, of robbery. Luther stile it vinum mulctatorum; and Castalio, vinum mulctatitiū, wine issuing from mulctes, from fines.
cast your eye but to the margent, and you will finde it to bee the wine of such as were fined or mulcted. Here then by the wine of the condemned, we are to vnderstand, that the Iudges of Israel laid vpon the poore men vniust penalties, by which they might be prouided of wine and other delicates,
cast your eye but to the margin, and you will find it to be the wine of such as were fined or mulcted. Here then by the wine of the condemned, we Are to understand, that the Judges of Israel laid upon the poor men unjust penalties, by which they might be provided of wine and other delicates,
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or by any other cunning dealing, against such as are not able to withstand them. This description of oppression, I gather from Levit. 25.14. from Micah 2.1, 2. and from 1. Thess. 4.6. In ech place the vnlawfulnesse of oppression is manifested.
or by any other cunning dealing, against such as Are not able to withstand them. This description of oppression, I gather from Levit. 25.14. from micah 2.1, 2. and from 1. Thess 4.6. In each place the unlawfulness of oppression is manifested.
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Men of trade may not gaine by their false weights, false measures, false speeches, or false oathes; neither may men in any other course of life gaine by violence, or by colour of Law, or by any other cunning dealing. Thus is my doctrine confirmed, It is not lawfull for any man to oppresse another.
Men of trade may not gain by their false weights, false measures, false Speeches, or false Oaths; neither may men in any other course of life gain by violence, or by colour of Law, or by any other cunning dealing. Thus is my Doctrine confirmed, It is not lawful for any man to oppress Another.
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First, it may serue for a reproofe of the Oppressors of this age, who make gold their hope, and the wedge of gold their confidence, as Iob speaketh, chap. 31.24. S. Paul, he taught, 1. Tim. 6.6. that Godlinesse is great gaine: but these men suppose the contrary, that gaine is great godlinesse:
First, it may serve for a reproof of the Oppressors's of this age, who make gold their hope, and the wedge of gold their confidence, as Job speaks, chap. 31.24. S. Paul, he taught, 1. Tim. 6.6. that Godliness is great gain: but these men suppose the contrary, that gain is great godliness:
I expresse it in Ieremies phrase, chap. 22.13. They build their houses by vnrighteousnes, and their chambers by wrong: and in Habakkuks phrase, chap. 2.12. They build them townes with blood, and stablish their Cities by iniquitie. Against these is that complaint of the Lord, Esai. 3.14, 15. Ye haue eaten vp the vineyard;
I express it in Jeremiahs phrase, chap. 22.13. They built their houses by unrighteousness, and their chambers by wrong: and in Habakkuks phrase, chap. 2.12. They built them Towns with blood, and establish their Cities by iniquity. Against these is that complaint of the Lord, Isaiah. 3.14, 15. You have eaten up the vineyard;
a woe from Esay too, Chap. 5.8. Woe vpon woe and yet will they not cease from ioyning house to house, and laying land to land, as if the way to the spirituall Canaan were all by Land, and not through a red Sea of death, as one wittily speaketh.
a woe from Isaiah too, Chap. 5.8. Woe upon woe and yet will they not cease from joining house to house, and laying land to land, as if the Way to the spiritual Canaan were all by Land, and not through a read Sea of death, as one wittily speaks.
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From this contempt of the Prophets of the Lord, or rather, of the Lord himselfe speaking by his Prophets, it is now come to passe, that many a poore tenant is thrust out of his house;
From this contempt of the prophets of the Lord, or rather, of the Lord himself speaking by his prophets, it is now come to pass, that many a poor tenant is thrust out of his house;
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that Villages are depopulated, that those streets which were wont to be sowen with the seeds of men, are now become pastures for the sending forth of oxen, and for the treading of sheepe, as Esay speaketh, chap. 7.25.
that Villages Are depopulated, that those streets which were wont to be sown with the seeds of men, Are now become pastures for the sending forth of oxen, and for the treading of sheep, as Isaiah speaks, chap. 7.25.
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but now are they become so fierce and greedy, that they devoure men, and Towne-fields, and houses, and villages, and lay all waste. Alas, silly sheepe, it is no fault of yours;
but now Are they become so fierce and greedy, that they devour men, and Town-fields, and houses, and villages, and lay all waste. Alas, silly sheep, it is no fault of yours;
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Whose then is the fault? It is yours, yee grinding oppressors: yours, whose hearts are like the vast Ocean, fit to swallow vp euery base commoditie, that the earth is able to afford you.
Whose then is the fault? It is yours, ye grinding Oppressors's: yours, whose hearts Are like the vast Ocean, fit to swallow up every base commodity, that the earth is able to afford you.
O that th•se men would at length call themselues to a strict account of the oppressions, wherewith they haue oppressed the poore, either by depopulating, or by raising rents, or by hoysing fines, or by interest, or otherwise:
Oh that th•se men would At length call themselves to a strict account of the oppressions, wherewith they have oppressed the poor, either by depopulating, or by raising rends, or by hoisting fines, or by Interest, or otherwise:
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and would once begin to make some restitution. Did they but know in what estimation they stand in Church and Common-wealth, they would remit somewhat of their Cruelty.
and would once begin to make Some restitution. Did they but know in what estimation they stand in Church and Commonwealth, they would remit somewhat of their Cruelty.
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My Chronicler writes in the margent, A good example. Long after him, King Edward, commonly called good King Edward, banished them his Land. So writeth Glanvil lib. 7. de Leg. & consuet. Angliae c. 37. The same author in the same booke cap. 16. affirmeth;
My Chronicler writes in the margin, A good Exampl. Long After him, King Edward, commonly called good King Edward, banished them his Land. So Writeth Glanvil lib. 7. de Leg. & consuet. Angliae c. 37. The same author in the same book cap. 16. Affirmeth;
If he amend not, I say, as God is God, so certainely shall the oppressor be destroyed, though not in the red Sea, as the oppressing Aegyptians once were,
If he amend not, I say, as God is God, so Certainly shall the oppressor be destroyed, though not in the read Sea, as the oppressing egyptians once were,
A second vse may be to admonish Iudges, Iustices, and other Magistrates and Rulers, that they suffer not themselues to be stained with this sin of oppression. It is the dutie of the Magistrate to deliuer the oppressed out of the hand of the oppressor.
A second use may be to admonish Judges, Justices, and other Magistrates and Rulers, that they suffer not themselves to be stained with this since of oppression. It is the duty of the Magistrate to deliver the oppressed out of the hand of the oppressor.
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and deliuer him that is oppressed out of the hand of the oppressor. It is likewise laid vpon him, Esai. 1.17. Seeke iudgement, releeue the oppressed, iudge the fatherlesse, and defend the widow.
and deliver him that is oppressed out of the hand of the oppressor. It is likewise laid upon him, Isaiah. 1.17. Seek judgement, relieve the oppressed, judge the fatherless, and defend the widow.
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Where first Gods commandement is, that Magistrates should execute iudgement in the morning. In the morning: Therefore they are not to vse delayes in doing iustice.
Where First God's Commandment is, that Magistrates should execute judgement in the morning. In the morning: Therefore they Are not to use delays in doing Justice.
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Secondly, Gods commandement is, that Magistrates should seeke iudgement. Must they seeke iudgement? Therefore in cases of oppression they are not to stay till they be called for.
Secondly, God's Commandment is, that Magistrates should seek judgement. Must they seek judgement? Therefore in cases of oppression they Are not to stay till they be called for.
Thirdly, God commendeth vnto Magistrates, all that are oppressed, but specially the fatherlesse and widow: the fatherlesse, because they want the defence of their parents;
Thirdly, God commends unto Magistrates, all that Are oppressed, but specially the fatherless and widow: the fatherless, Because they want the defence of their Parents;
nor accessaries, in the sin of Oppression. They must abhor the practise of the Princes of Ierusalem, who Esay 1.23. are stiled companions of theeues, because they loued gifts, and followed after rewards. They are to detest the corruption of the rulers of Israel, who Hos. 4.18. loue with shame to cry, Bring yee, Bring yee.
nor accessaries, in the since of Oppression. They must abhor the practice of the Princes of Ierusalem, who Isaiah 1.23. Are styled Sodales of thieves, Because they loved Gifts, and followed After rewards. They Are to detest the corruption of the Rulers of Israel, who Hos. 4.18. love with shame to cry, Bring ye, Bring ye.
whose oxe haue we taken? whom haue we defrauded? whom haue we oppressed? of whose hand haue we receiued any bribes to blinde our eyes therewith? and no man shall be able to accuse them.
whose ox have we taken? whom have we defrauded? whom have we oppressed? of whose hand have we received any Bribes to blind our eyes therewith? and no man shall be able to accuse them.
if they loue the wages of vnrighteousnesse, if they loue gifts, if they follow after rewards, if they turne aside after lucre, if they take bribes, if they shame not to cry, Bring ye, bring yee;
if they love the wages of unrighteousness, if they love Gifts, if they follow After rewards, if they turn aside After lucre, if they take Bribes, if they shame not to cry, Bring you, bring ye;
The vse was an admonition to Magistrates, rulers, and other officers, that they suffer not themselues to be stained with the sinne of oppression. A third vse followeth.
The use was an admonition to Magistrates, Rulers, and other Officers, that they suffer not themselves to be stained with the sin of oppression. A third use follows.
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Is it not an exceeding great comfort to a poore oppressed wretch, to know, that God taketh notice of the oppressions, vnder which he groaneth? That God doth so, I haue already made it manifest in the proofe of my doctrine, in the reproofe of oppressors, and in the Magistrates admonition.
Is it not an exceeding great Comfort to a poor oppressed wretch, to know, that God Takes notice of the oppressions, under which he Groaneth? That God does so, I have already made it manifest in the proof of my Doctrine, in the reproof of Oppressors's, and in the Magistrates admonition.
and great men there did drinke the wine of the condemned. Hereto I adde that Psal. 12.5. For the oppression of the poore, for the sighing of the needie, now will I arise (saith the Lord) I will set him in safetie from him that puffeth at him, from him that would ensnare him.
and great men there did drink the wine of the condemned. Hereto I add that Psalm 12.5. For the oppression of the poor, for the sighing of the needy, now will I arise (Says the Lord) I will Set him in safety from him that Puffeth At him, from him that would ensnare him.
good, that I haue bin in want, in pouertie, in aduersitie, vnder the griping hand of the oppressor. O! how sweet is the quiet fruit of righteousnes, that springeth forth from the bitter roote of tribulation!
good, that I have been in want, in poverty, in adversity, under the gripping hand of the oppressor. OH! how sweet is the quiet fruit of righteousness, that springs forth from the bitter root of tribulation!
whereas by the law of God, euery oppressor is bound to make actuall restitution for the wrongs he hath done, the rich man may bee in case to doe it, the poore man neuer.
whereas by the law of God, every oppressor is bound to make actual restitution for the wrongs he hath done, the rich man may be in case to do it, the poor man never.
If it be possible, as much as lyeth in you, liue peaceably with all men. Sith here we haue no continuing citie, Heb. 13.14. sith here we are but pilgrims and strangers, 1. Pet. 2.11. sith here is not our rest, Micah 2.10.
If it be possible, as much as lies in you, live peaceably with all men. Sith Here we have no Continuing City, Hebrew 13.14. sith Here we Are but pilgrim's and Strangers, 1. Pet. 2.11. sith Here is not our rest, micah 2.10.
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why vse we fraudulencie and forgerie in our contracts? why bribery in iustice? why crueltie in our dealings? why ouer-beare we right by might? why grinde we the poore like corne with the milstones of oppression? why eat we them vp like bread? yea,
why use we fraudulency and forgery in our contracts? why bribery in Justice? why cruelty in our dealings? why overbear we right by might? why grind we the poor like corn with the millstones of oppression? why eat we them up like bred? yea,
I can but salute the third; it noteth the place where the Israelites dranke their wine: it was in domo deorum suorum, in the house of their Gods. They drinke the wine of the condemned in the house of their Gods. In the house of their Gods. The Septuagint haue NONLATINALPHABET.
I can but salute the third; it notes the place where the Israelites drank their wine: it was in domo Gods suorum, in the house of their God's They drink the wine of the condemned in the house of their God's In the house of their God's The septuagint have.
Yet because the Israelites, the ten tribes of Israel, they to whom this prophesie of Amos was directed, went not now vp to Ierusalem, to the Temple there, there to worship the true and liuing God; but had Temples of their owne, Temples in Dan, in Bethel, in other places, to which they repaired for the worship of their golden calues, and Baal, and other their Idols; I rather read (and the Hebrew text will well beare it) in the house of their Gods. Mercer so readeth it;
Yet Because the Israelites, the ten tribes of Israel, they to whom this prophesy of Amos was directed, went not now up to Ierusalem, to the Temple there, there to worship the true and living God; but had Temples of their own, Temples in Dan, in Bethel, in other places, to which they repaired for the worship of their golden calves, and Baal, and other their Idols; I rather read (and the Hebrew text will well bear it) in the house of their God's Mercer so readeth it;
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or Churches of their Idol Gods. The •octrine, we may take from hence is this, Goods gotten vnlawfully are not fit to be employed in the seruice of God.
or Churches of their Idol God's The •octrine, we may take from hence is this, Goods got unlawfully Are not fit to be employed in the service of God.
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No, nor in the seruice of Idols. Not in the seruice of God. They are reiected by Ecclesiasticus, chap. 34.18. He that sacrificeth of a thing wrongfully gotten, his offering is ridiculous. Ridiculous!
No, nor in the service of Idols. Not in the service of God. They Are rejected by Ecclesiasticus, chap. 34.18. He that Sacrificeth of a thing wrongfully got, his offering is ridiculous. Ridiculous!
No more will it be pleasing to God to haue an offering of ill gotten goods presented to him. Salomon Prov. 15.8. saith, The sacrifice of the wicked is an abomination to the Lord.
No more will it be pleasing to God to have an offering of ill got goods presented to him. Solomon Curae 15.8. Says, The sacrifice of the wicked is an abomination to the Lord.
Whatsoeuer Sacrifice the wicked man offereth to the Lord, be it offered neuer so solemnly, neuer so sumptuously, it will be an abomination to the Lord, the Lord will abhor it, he will detest it.
Whatsoever Sacrifice the wicked man Offereth to the Lord, be it offered never so solemnly, never so sumptuously, it will be an abomination to the Lord, the Lord will abhor it, he will detest it.
he that sacrificeth a lambe, as he that cut off a dogs neck, he that offereth an oblation, as if he offered swines flesh, he that burneth incense, as if he blessed an Idol.
he that Sacrificeth a lamb, as he that Cut off a Dogs neck, he that Offereth an oblation, as if he offered Swine Flesh, he that burns incense, as if he blessed an Idol.
The Idolater hauing no perfect knowledge of the true and liui•• God, takes his Idol to be his God, and worshippeth him as God. Now •ee worship him amisse, if carelesly, if with goods of oppr• … with ill-gotten goods, he dishonoureth the true and liuing God:
The Idolater having no perfect knowledge of the true and liui•• God, Takes his Idol to be his God, and Worshippeth him as God. Now •ee worship him amiss, if carelessly, if with goods of oppr• … with ill-gotten goods, he Dishonors the true and living God:
This is the very reason why our Prophet here reproueth the Israelites for bringing into the Temples of their Idols, their ill-gotten goods, the wine of the condemned.
This is the very reason why our Prophet Here Reproveth the Israelites for bringing into the Temples of their Idols, their ill-gotten goods, the wine of the condemned.
1. This may serue to admonish such, as shall hereafter found Colleges, build Hospitals, erect Scholes, ordaine Aniuersaries, that they endow them not, that they enrich them not with lands and possessions, purchased with ill-gotten treasure.
1. This may serve to admonish such, as shall hereafter found Colleges, built Hospitals, erect Schools, ordain Aniuersaries, that they endow them not, that they enrich them not with Lands and possessions, purchased with ill-gotten treasure.
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2. Here is a lesson for all such as haue heaped vp vnto themselues abundance of wealth by oppression, by extortion, by vsury, by deceit, or otherwise vnlawfully.
2. Here is a Lesson for all such as have heaped up unto themselves abundance of wealth by oppression, by extortion, by Usury, by deceit, or otherwise unlawfully.
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Happily they will by their last Will and Testament bequeath part of their ill-gotten wealth to the Church, and part to the poore, and will leaue but a portion to their heires. A poore shift.
Happily they will by their last Will and Testament Bequeath part of their ill-gotten wealth to the Church, and part to the poor, and will leave but a portion to their Heirs. A poor shift.
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What remaineth then, but that euery one, who hath increased his substance by wrong, doe while he is liuing, make actuall restitution. Zacheus the Publican professeth vnto Christ, Luk. 19.8. Behold Lord, the halfe of my goods I giue to the poore, and if I haue taken any thing from any man, by forged cavillation, I restore him foure-fold.
What remains then, but that every one, who hath increased his substance by wrong, do while he is living, make actual restitution. Zacchaeus the Publican Professes unto christ, Luk. 19.8. Behold Lord, the half of my goods I give to the poor, and if I have taken any thing from any man, by forged cavillation, I restore him fourfold.
Zacheus of Iericho, he being converted to Christianitie was content to restore foure-fold. It is a good consequent, they are scarse halfe Christians, that will not restore the principall. Thou wilt say, what neede restitution? I will repent for my oppressing sinnes, and God is gracious;
Zacchaeus of Jericho, he being converted to Christianity was content to restore fourfold. It is a good consequent, they Are scarce half Christians, that will not restore the principal. Thou wilt say, what need restitution? I will Repent for my oppressing Sins, and God is gracious;
S. Austine tells thee so, Ep. 54. which is to Macedonius. Thy repentance is no repentance; thou doest but feigne repentance. It will neuer procure thee pardon for thy sinne. Make thou therefore actuall restitution.
S. Augustine tells thee so, Epistle 54. which is to Macedonius. Thy Repentance is no Repentance; thou dost but feign Repentance. It will never procure thee pardon for thy sin. Make thou Therefore actual restitution.
Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Okes, yet I destroyed his fruit from aboue, and his rootes from beneath.
Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Oaks, yet I destroyed his fruit from above, and his roots from beneath.
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MY meditations haue beene heretofore fiue times exercised in discoursing vnto you of the sinnes, wherewith the people of Israel in the precedent verses stand charged.
MY meditations have been heretofore fiue times exercised in discoursing unto you of the Sins, wherewith the people of Israel in the precedent Verses stand charged.
One is, the ruine of the Amorites, set downe verse 9. Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Okes, yet I destroyed his fruit from aboue, and his rootes from beneath.
One is, the ruin of the amorites, Set down verse 9. Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Oaks, yet I destroyed his fruit from above, and his roots from beneath.
Is it not euen thus, O yee children of Israel, sayth the Lord? Say O yee children of Israel; Haue I not done so and so for you? Haue I not destroyed the Amorite for your sake? Haue I not freed you from your Egyptian yoke? Haue I not guided you through the desert? Haue I not giuen you Prophets and Nazarites of your owne sonnes, and of your owne yong men for your instruction in the true seruice and worship of your God? Is it euen thus, O yee children of Israel, saith the Lord?
Is it not even thus, Oh ye children of Israel, say the Lord? Say Oh ye children of Israel; Have I not done so and so for you? Have I not destroyed the Amorite for your sake? Have I not freed you from your Egyptian yoke? Have I not guided you through the desert? Have I not given you prophets and nazarites of your own Sons, and of your own young men for your instruction in the true service and worship of your God? Is it even thus, Oh ye children of Israel, Says the Lord?
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It is the ruine of the Amorites for their sake, thus expressed, ver. 9. Yet destroyed I the Amorite before them, &c. Herein I commend vnto you three principall parts;
It is the ruin of the amorites for their sake, thus expressed, ver. 9. Yet destroyed I the Amorite before them, etc. Herein I commend unto you three principal parts;
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their stature or tallnesse by the Cedar, their valour or strength by the Oke; Their height was like the height of the Cedars, and hee was strong as the Okes.
their stature or tallness by the Cedar, their valour or strength by the Oak; Their height was like the height of the Cedars, and he was strong as the Okes.
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Yet. ] The Hebrew letter is Ʋan; it is most vsually put for And: It is here so rendred by Leo Iuda, by Calvin, by Gualter, by Brentius, and by Drusius. The Septuagint, the author of the Vulgar Latine, and Vatablus doe translate it But. Tremellius and the Translator of the Chaldee Paraphrase haue Although. Our English Bible hath Yet. Be it either And, or Although, or But, or Yet, it varieth not the meaning of the holy Ghost.
Yet. ] The Hebrew Letter is Ʋan; it is most usually put for And: It is Here so rendered by Leo Iuda, by calvin, by Gualter, by Brent, and by Drusius. The septuagint, the author of the vulgar Latin, and Vatablus do translate it But. Tremellius and the Translator of the Chaldee paraphrase have Although. Our English bible hath Yet. Be it either And, or Although, or But, or Yet, it varieth not the meaning of the holy Ghost.
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The meaning of the holy Ghost, is, by this enumeration of Gods benefits vpon Israel, to taxe Israel of Ingratitude. God showred downe his benefits vpon them,
The meaning of the holy Ghost, is, by this enumeration of God's benefits upon Israel, to Tax Israel of Ingratitude. God showered down his benefits upon them,
for their temporall, by destroying the Amorite before them, by freeing them from their seruitude in Egypt, and by guiding them through the wildernesse: and for their spirituall estate, by giuing vnto them Prophets euen of their owne sonnes: yet Israell, my people Israell, haue forgotten me.
for their temporal, by destroying the Amorite before them, by freeing them from their servitude in Egypt, and by guiding them through the Wilderness: and for their spiritual estate, by giving unto them prophets even of their own Sons: yet Israel, my people Israel, have forgotten me.
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When the Lord thy God shall haue brought thee into the land which he sware vnto thy Fathers, to Abraham, to Isaac, and to Iacob, to giue thee, and shall haue giuen thee great and goodly Citties, which thou buildest not:
When the Lord thy God shall have brought thee into the land which he sware unto thy Father's, to Abraham, to Isaac, and to Iacob, to give thee, and shall have given thee great and goodly Cities, which thou buildest not:
vineyards & oliue trees planted, which thou plantedst not, when thou hast eaten and be full, Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage.
vineyards & olive trees planted, which thou plantedst not, when thou hast eaten and be full, Then beware lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage.
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Take heed that thou be not vnthankefull. Secondly, God reprehendeth vnthankfulnesse. He reprehendeth it in the Iewes, Esa. 1.2. I haue nourished, I haue brought vp children, but they haue rebelled against me.
Take heed that thou be not unthankful. Secondly, God reprehendeth unthankfulness. He reprehendeth it in the Iewes, Isaiah 1.2. I have nourished, I have brought up children, but they have rebelled against me.
why doest thou glory, why boasteth thou as if thou hadst not receiued? It is a reprehension of Vnthankfulnesse which you haue, Mat. 25 26. There the seruant that receiued of his Master one Talent to be employed to the best aduantage,
why dost thou glory, why boasts thou as if thou Hadst not received? It is a reprehension of Unthankfulness which you have, Mathew 25 26. There the servant that received of his Master one Talon to be employed to the best advantage,
and they rebell! If seruants had done it, if bondmen, if the sonnes of Agar, of whom it was sayd of old, Cast out this bondwoman, and her sonne, if these had rebelled against me, it were the lesse to be maruailed at:
and they rebel! If Servants had done it, if bondmen, if the Sons of Agar, of whom it was said of old, Cast out this bondwoman, and her son, if these had rebelled against me, it were the less to be marveled At:
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See you not, how God setteth his people, as it were to Schoole, to the Oxe, and to the Asse, to learne of them what their dutie is? And no maruaile is it, sayth a good Interpreter.
See you not, how God sets his people, as it were to School, to the Ox, and to the Ass, to Learn of them what their duty is? And no marvel is it, say a good Interpreter.
The Dogge that in K. Pyrrhus his Campe in the middest of his armed souldiers inuaded the parricide and murderer of his Master, is recorded for a paterne of thankefulnesse. So is that Merchants dogge, that in the Iland Teos, lay vpon a bagge of money of his Masters, which his Masters boy had by negligence left behind him in a by-way:
The Dog that in K. Phyrrhus his Camp in the midst of his armed Soldiers invaded the Parricide and murderer of his Master, is recorded for a pattern of thankfulness. So is that Merchant's dog, that in the Island Teos, lay upon a bag of money of his Masters, which his Masters boy had by negligence left behind him in a byway:
and so long he lay vpon it, that at his masters returne to seeke what he had lost, tùm custodia finem fecit, tùm caninam efflavit animam, sayth my Author, hee yeelded vp the custodie of the bagge, and dyed.
and so long he lay upon it, that At his Masters return to seek what he had lost, tùm Custodia finem fecit, tùm caninam efflavit animam, say my Author, he yielded up the custody of the bag, and died.
I could tell you of as great thankefulnesse in Lyons. It was a thankful Lyon that spared Androclus a runnagate from his Master, put into Circus Maximus at Rome, to be deuoured by the Beasts there.
I could tell you of as great thankfulness in Lyons. It was a thankful lion that spared Androclus a runagate from his Master, put into Circus Maximus At Room, to be devoured by the Beasts there.
and the Lyon forgat it not. Its registred by Gellius Noct: Attic. lib. 5. cap. 14. It was a thankefull Lyon, that followed Gerasimus the Abbot to keepe his Asses:
and the lion forgot it not. Its registered by Gellius Night: Attic. lib. 5. cap. 14. It was a thankful lion, that followed Gerasimus the Abbot to keep his Asses:
Its reported by Iohan. Moscus in his pratum spirituale c. 107. And Fran. Costerus the Iesuite cites it to be true, in his Sermon vpon the thirteenth Dominicall after Pentecoast.
Its reported by John Moscus in his pratum spiritual c. 107. And France Costerus the Iesuite cites it to be true, in his Sermon upon the thirteenth dominical After Pentecoast.
It was a thankefull Lyon that followed a certaine souldier that went with Duke Godfrey of Bullein to the Conquest of the Holy land. The kindnesse that the souldier had done to the Lyon, was done not farre from Ierusalem. And what was it? A serpent that had gotten this Lyon at the aduantage,
It was a thankful lion that followed a certain soldier that went with Duke Godfrey of Bullion to the Conquest of the Holy land. The kindness that the soldier had done to the lion, was done not Far from Ierusalem. And what was it? A serpent that had got this lion At the advantage,
How is it that you heare this, and are not confounded. Salomon, the wisest among the sonnes of men, Prov. 6.6. sends the sluggard to the Ant, to learne of her to labour.
How is it that you hear this, and Are not confounded. Solomon, the Wisest among the Sons of men, Curae 6.6. sends the sluggard to the Ant, to Learn of her to labour.
Is the sluggard sent to the Ant to learne? Then well may the Vnthankefull man be sent to the Lyon, to the dogge, to the oxe, and to the asse. He may learne to be thankefull of the Lyon, and of the dog: I haue shewed it vnto you by humane testimonies.
Is the sluggard sent to the Ant to Learn? Then well may the Unthankful man be sent to the lion, to the dog, to the ox, and to the Ass. He may Learn to be thankful of the lion, and of the dog: I have showed it unto you by humane testimonies.
Such a punishment, a temporall punishment it was, wherwith God repayed the Vnthankefulnesse of the Israelites in the wildernesse of Pharan, at Kibroth-Hattaanah, or the graues of lust, their thirteenth mansion,
Such a punishment, a temporal punishment it was, wherewith God repaid the Unthankfulness of the Israelites in the Wilderness of Pharan, At Kibroth-Hattaanah, or the graves of lust, their thirteenth mansion,
For shee sayd verse 5. I will goe after my louers, that giue me my bread and my water, my wooll and my flax, mine oyle and my drinke. You may see her punishment resolued vpon, vers. 9. I will returne, saith the Lord, and will take away my Corne in the time thereof,
For she said verse 5. I will go After my lovers, that give me my bred and my water, my wool and my flax, mine oil and my drink. You may see her punishment resolved upon, vers. 9. I will return, Says the Lord, and will take away my Corn in the time thereof,
A temporall punishment it is, which is threatned to fall vpon euery Vnthankefull wretch, Prov. 17.13. Who so rewardeth euill for good, euill shall not depart from his house.
A temporal punishment it is, which is threatened to fallen upon every Unthankful wretch, Curae 17.13. Who so Rewardeth evil for good, evil shall not depart from his house.
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An Eternall punishment it is, which is adiudged to the vnthankefull, and vnprofitable seruant, in the parable of the talents, Matth. 25.30. Cast him into vtter darkenes;
an Eternal punishment it is, which is adjudged to the unthankful, and unprofitable servant, in the parable of the Talents, Matthew 25.30. Cast him into utter darkness;
Betweene vs and you sayth Abraham in Paradise to Diues in hell, there is a great gulfe fixed, so that they which would passe from hence to you, cannot;
Between us and you say Abraham in Paradise to Diues in hell, there is a great gulf fixed, so that they which would pass from hence to you, cannot;
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Among them, NONLATINALPHABET, the vnthankefull haue their place. They haue their place among the wicked; and therfore the portion of the wicked, must be their portion.
Among them,, the unthankful have their place. They have their place among the wicked; and Therefore the portion of the wicked, must be their portion.
He saith it againe, Gal. 5.21. They shall not inherit the kingdome of God. S. Iohn in his Reuelation, Chap. 21.8. sayth, They shall haue their part in the lake, which burneth with fire and brimstone.
He Says it again, Gal. 5.21. They shall not inherit the Kingdom of God. S. John in his Revelation, Chap. 21.8. say, They shall have their part in the lake, which burns with fire and brimstone.
The Vnthankefull therefore, as wicked, shall not inherit the kingdome of God, but shall haue their part in the lake, which burneth with fire and brimstone. Their punishment shall be Eternall. Hitherto you haue heard;
The Unthankful Therefore, as wicked, shall not inherit the Kingdom of God, but shall have their part in the lake, which burns with fire and brimstone. Their punishment shall be Eternal. Hitherto you have herd;
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First, that God doth seriously forbid Ʋnthankefulnesse. Secondly, that he doth seuerely reprehend it. Thirdly, that he doth duly punish it. From hence is the lesson, which I commended vnto you, made good.
First, that God does seriously forbid Ʋnthankefulnesse. Secondly, that he does severely reprehend it. Thirdly, that he does duly Punish it. From hence is the Lesson, which I commended unto you, made good.
yet let euery one of vs professe with S. Bernard, in his second Sermon de septem panibus: Ingratitudinem prorsus odit anima mea, my soule doth hate vnthankefulnesse. Peremtoria siquidem res est Ingratitudo. Vnthankefulnesse!
yet let every one of us profess with S. Bernard, in his second Sermon de September panibus: Ingratitudinem prorsus odit anima mea, my soul does hate unthankfulness. Peremtoria siquidem Rest est Ingratitudo. Unthankfulness!
I tell you, sayth that Father, quoniam pro meo sapere, I tell you, that to my vnderstanding, there is nothing, that so much displeaseth God, especially in the children of Grace,
I tell you, say that Father, quoniam Pro meo Sapere, I tell you, that to my understanding, there is nothing, that so much displeaseth God, especially in the children of Grace,
and men of Conuersion, as vnthankefulnesse doth. His reason is: Vias obstruit gratiae; & vbi fuerit illa, iam gratia accessum non invenit, locum non habet.
and men of Conversion, as unthankfulness does. His reason is: Ways obstruit Gratiae; & vbi fuerit illa, iam Gratia accessum non invenit, locum non habet.
its a burning wind, siccans tibi fontem pietatis, rorem misericordia, fluenta gratiae. It dryeth vp the fountaine of pietie, the dew of mercy, the riuers of grace.
its a burning wind, siccans tibi fontem pietatis, rorem misericordia, fluenta Gratiae. It drieth up the fountain of piety, the due of mercy, the Rivers of grace.
He may seeme to haue reference to that Heauenly meditation of S. Austine in the 18. chapter of his Soliloquies: Lord I will recount in my minde all the good which thou hast done for me all my life long,
He may seem to have Referente to that Heavenly meditation of S. Augustine in the 18. chapter of his Soliloquies: Lord I will recount in my mind all the good which thou hast done for me all my life long,
Be yee thankefull, and ver. 17. Whatsoeuer yee doe in word or in deed, doe all things in the name of the Lord Iesus, giuing thankes to God, and the Father by him.
Be ye thankful, and ver. 17. Whatsoever ye do in word or in deed, do all things in the name of the Lord Iesus, giving thanks to God, and the Father by him.
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The Ephesians are in like sort exhorted, chap. 5.20. Giue thankes alwayes for all things vnto God and the Father, in the name of our Lord Iesus Christ.
The Ephesians Are in like sort exhorted, chap. 5.20. Give thanks always for all things unto God and the Father, in the name of our Lord Iesus christ.
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The second is, pro quibus; for what we are to giue thanks, We are to doe it NONLATINALPHABET, for all things. For all things which God sendeth vpon vs,
The second is, Pro quibus; for what we Are to give thanks, We Are to do it, for all things. For all things which God sends upon us,
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Not in our owne name, for there is no good in vs. Of our selues we cannot so much as thinke a good thought; much lesse can we speake a good word, or doe a good deed.
Not in our own name, for there is no good in us Of our selves we cannot so much as think a good Thought; much less can we speak a good word, or do a good deed.
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let our thankes ascend vp to God, that his grace may descend downe vpon vs. For cessat decursus gratiarum, vbi non fuerit recursus, sayth Bernard Serm. 1. in capite ieiunij. The course and descent of the graces of God ceaseth,
let our thanks ascend up to God, that his grace may descend down upon us For cessat Decursus Gratitude, vbi non fuerit recursus, say Bernard Sermon 1. in capite ieiunij. The course and descent of the graces of God ceases,
Early and late let vs prayse his holy name, though not with the harpe, nor with the Psalterie, nor with an instrument of ten strings, as the Psalmist aduiseth, Psal. 33.2.
Early and late let us praise his holy name, though not with the harp, nor with the Psaltery, nor with an Instrument of ten strings, as the Psalmist adviseth, Psalm 33.2.
Let vs neither eate nor drinke, nay, let vs neither hunger nor thirst, without this condiment to it, The Lord be praysed. Let the frontlets betweene your eyes, the bracelets vpon our armes, the gards vpon our garments, be thankes. Whatsoeuer we receiue to vse or enioy, let vs write that posie & Epiphoneme of Zacharie vpon it; Grace, grace vnto it: for all is grace.
Let us neither eat nor drink, nay, let us neither hunger nor thirst, without this condiment to it, The Lord be praised. Let the frontlets between your eyes, the bracelets upon our arms, the guards upon our garments, be thanks. Whatsoever we receive to use or enjoy, let us write that posy & Epiphoneme of Zacharias upon it; Grace, grace unto it: for all is grace.
I destroyed the Amorite before them. NONLATINALPHABET, say the Septuagint, I haue taken away; Exterminavi, the Vulgar, Calvin, and Gualter, I haue cast out;
I destroyed the Amorite before them., say the septuagint, I have taken away; Exterminavi, the vulgar, calvin, and Gualter, I have cast out;
Delevi, Leo, Iuda, and Castalio, I haue wiped away; Excidi, Oecolampadius, I haue cut off; Perdidi, Vatablus, Tremellius, and Iunius, I haue destroyed;
Delevi, Leo, Iuda, and Castalio, I have wiped away; Excidi, Oecolampadius, I have Cut off; Perdidi, Vatablus, Tremellius, and Iunius, I have destroyed;
The word in the originall signifieth, so to abolish and wipe away a people or a nation, that there be not any memorie left of it. I destroyed the Amorite.
The word in the original signifies, so to Abolah and wipe away a people or a Nation, that there be not any memory left of it. I destroyed the Amorite.
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But the Ammorites and other nations of the land of Canaan: whom, when they had fulfilled the measure of their iniquitie, God did cut of, that he might giue their land for an habitation to the posteritie of Iacob, the people of Israell, according to his couenant made with Abraham, Gen. 15.18. Vnto thy seed haue I giuen this land from the riuer of Egypt vnto the great riuer, the riuer Euphrates.
But the Amorites and other Nations of the land of Canaan: whom, when they had fulfilled the measure of their iniquity, God did Cut of, that he might give their land for an habitation to the posterity of Iacob, the people of Israel, according to his Covenant made with Abraham, Gen. 15.18. Unto thy seed have I given this land from the river of Egypt unto the great river, the river Euphrates.
The Kenites and the Kentzites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the Amorites, and the Canaanites, and the Girgasites, and the Iebusites. The Amorites you see were not alone.
The Kenites and the Kentzites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the amorites, and the Canaanites, and the Girgashites, and the Jebusites. The amorites you see were not alone.
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Mine Angell shall goe before thee, and bring thee vnto the Amorites, and the Hittites, and the Perizzites, and the Canaanites, and the Hivites, and the Iebusites:
Mine Angel shall go before thee, and bring thee unto the amorites, and the Hittites, and the Perizzites, and the Canaanites, and the Hivites, and the Jebusites:
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I pervse the Catalogue of the Nations, whom the Lord hath cast out before Israell. It is Deut. 7.1. There I finde, that he hath cast out, the Hittites, and the Girgasites, and the Amorites, and the Canaanites, and the Perizzites, and the Heuites, and the Iebusites, seauen Nations, greater and mightier then Israell was. Seuen Nations? Then the Amorites were not alone.
I peruse the Catalogue of the nations, whom the Lord hath cast out before Israel. It is Deuteronomy 7.1. There I find, that he hath cast out, the Hittites, and the Girgashites, and the amorites, and the Canaanites, and the Perizzites, and the Heuites, and the Jebusites, seauen nations, greater and Mightier then Israel was. Seuen nations? Then the amorites were not alone.
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Were they seauen Nations, that were driuen out before Israel? How then is it, that the Lord here in my text recounting vnto Israell this great benefit, nameth onely the Amorite, saying, Yet destroyed I the Ammorite.
Were they seauen nations, that were driven out before Israel? How then is it, that the Lord Here in my text recounting unto Israel this great benefit, names only the Amorite, saying, Yet destroyed I the Amorite.
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The Iesuite Pererius in his third Tome of Commentaries vpon Genesis, writing vpon the 15. Chapter, ver. 16. these words, The iniquitie of the Amorite is not yet full, moues this very doubt, but thus:
The Iesuite Pererius in his third Tome of Commentaries upon Genesis, writing upon the 15. Chapter, ver. 16. these words, The iniquity of the Amorite is not yet full, moves this very doubt, but thus:
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The reader may here wonder, why mention is made onely of one Nation of the Amorite, sith it is plaine by other places of holy Scripture, that there were seauen Nations, which the Lord draue out from before the Israelites. His first answere is:
The reader may Here wonder, why mention is made only of one nation of the Amorite, sith it is plain by other places of holy Scripture, that there were seauen nations, which the Lord drove out from before the Israelites. His First answer is:
A like Synecdoche there is, Iosh. 1.4. There thus sayth the Lord vnto Ioshuah: From the wildernesse and this Lebanon, euen vnto the great riuer, the riuer Euphrates, all the land of the Hittites, and vnto the great Sea, toward the going downe of the Sunne, shall be your coast.
A like Synecdoche there is, Joshua 1.4. There thus say the Lord unto Joshua: From the Wilderness and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and unto the great Sea, towards the going down of the Sun, shall be your coast.
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All the land of the Hittites, shall be your coast; The Hittites onely are named; and yet within the bounds described all the seauen had their habitations.
All the land of the Hittites, shall be your coast; The Hittites only Are nam; and yet within the bounds described all the seauen had their habitations.
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And therefore his second answere is: that the Amorites are praecipuè & singulariter, chiefly and principally, named aboue all the rest, and for them all;
And Therefore his second answer is: that the amorites Are praecipuè & singulariter, chiefly and principally, nam above all the rest, and for them all;
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Amorrhaeum potissimùm appellat, The Amorite he especially nameth, because that Nation & multitudine, & copijs, at { que } potentiâ, in multitude, in forces,
Amorrhaeum potissimùm appellate, The Amorite he especially names, Because that nation & multitudine, & copijs, At { que } potentiâ, in multitude, in forces,
Here then, where the Lord hath sayd, Yet destroyed I the Amorite, in the Amorite we are to vnderstand also, the rest of those seauen Nations, which the Lord draue out from before Israel: the Hittites, & the Girgasites, and the Canaanites, and the Perezzites, and the Hivites, and the Iebusites. Seauen they were in number, greater and mightier then Israell was.
Here then, where the Lord hath said, Yet destroyed I the Amorite, in the Amorite we Are to understand also, the rest of those seauen nations, which the Lord drove out from before Israel: the Hittites, & the Girgashites, and the Canaanites, and the Perezites, and the Hivites, and the Jebusites. Seauen they were in number, greater and Mightier then Israel was.
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All seauen were cast out by the Lord from before Israel: and so much are we to vnderstand by this, that the Lord here sayth, Yet destroyed I the Amorite before them.
All seauen were cast out by the Lord from before Israel: and so much Are we to understand by this, that the Lord Here say, Yet destroyed I the Amorite before them.
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God stroke such a terror into those seauen Nations, the inhabitants of the land of Canaan; that at the comming of the Israelites, at the hearing of the name of Israel, they vanished, they fled away, they forsooke their auncient habitations;
God stroke such a terror into those seauen nations, the inhabitants of the land of Canaan; that At the coming of the Israelites, At the hearing of the name of Israel, they vanished, they fled away, they forsook their ancient habitations;
Thus haue you the exposition of the first branch of this ninth verse, which conteineth a generall touch of the ruine of the Amorites. Yet destroyed I the Amorite before them. ] The Israelites, their vnthankefulnesse towards me is verie notorious,
Thus have you the exposition of the First branch of this ninth verse, which Containeth a general touch of the ruin of the amorites. Yet destroyed I the Amorite before them. ] The Israelites, their unthankfulness towards me is very notorious,
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Yet I ] the Lord their God, who haue freed them from their bondage in Egypt, and haue led them fortie yeares through the wildernesse, I haue destroyed ] haue ouerthrowne, haue driuen out, haue brought to ruine — The Amorite ] not onely the Amorites, but also the rest of the Nations, sixe other mightie Nations, whose dwelling was in the land of Canaan: all these haue I destroyed before them ] for their sake, for Israels sake;
Yet I ] the Lord their God, who have freed them from their bondage in Egypt, and have led them fortie Years through the Wilderness, I have destroyed ] have overthrown, have driven out, have brought to ruin — The Amorite ] not only the amorites, but also the rest of the nations, sixe other mighty nations, whose Dwelling was in the land of Canaan: all these have I destroyed before them ] for their sake, for Israel's sake;
For further proofe hereof we may haue recourse to the 15. chapter of the Booke of Exodus. There Moses sings a song vnto the Lord, a song of thankesgiuing, wherein hee acknowledgeth the Lord to be all in all, in the ouerthrow of his enemies, Pharaoh and his host in the red Sea. His acknowledgment is, vers. 6. Thy right hand, O Lord, is become glorious in power:
For further proof hereof we may have recourse to the 15. chapter of the Book of Exodus. There Moses sings a song unto the Lord, a song of thanksgiving, wherein he acknowledgeth the Lord to be all in all, in the overthrow of his enemies, Pharaoh and his host in the read Sea. His acknowledgment is, vers. 6. Thy right hand, Oh Lord, is become glorious in power:
I• it thus dearely beloued? Is God all in all in the ouerthrow of his enemies? Then for the ouerthrow of that great Nauie, called the inuincible Nauie, the great Armada of Spaine, which twentie seauen yeares since threatned desolation to the inhabitants of this Ile, let God haue the glorie.
I• it thus dearly Beloved? Is God all in all in the overthrow of his enemies? Then for the overthrow of that great Navy, called the invincible Navy, the great Armada of Spain, which twentie seauen Years since threatened desolation to the inhabitants of this I'll, let God have the glory.
Some of them that were taken from the furie of the waues, and were brought prisoners to the honourablest cittie in this land, in their anguish of mind spared not to say, that in all those fights, which at Sea they saw, Christ shewed himselfe a Lutheran.
some of them that were taken from the fury of the waves, and were brought Prisoners to the Most honorable City in this land, in their anguish of mind spared not to say, that in all those fights, which At Sea they saw, christ showed himself a Lutheran.
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Quid retribuemus? What shall we render? nay, what can we render, vnto the Lord for so great a deliuerance? Let our song begin as the Psalme doth, the 115. Psalme. Non nobis, Domine, non nobis:
Quid retribuemus? What shall we render? nay, what can we render, unto the Lord for so great a deliverance? Let our song begin as the Psalm does, the 115. Psalm. Non nobis, Domine, non nobis:
With like affection recount we the deliuerance of our King and State, from that infernall and hellish exployt of the powder treason. The contriuers thereof I now name not.
With like affection recount we the deliverance of our King and State, from that infernal and hellish exploit of the powder treason. The contrivers thereof I now name not.
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What could they expect, but vpon the least discouerie of so execrable an action, to incurre an vniuersall detestation, to haue all the hatred of the earth poured vpon them and theirs, to be the outcasts of the Common wealth,
What could they expect, but upon the least discovery of so execrable an actium, to incur an universal detestation, to have all the hatred of the earth poured upon them and theirs, to be the outcasts of the Common wealth,
and the Maranathaes of the Church, they and their names for euer to be an abhorring to all flesh. Yet they so farre proceeded in that their Diabolicall machination, that they were at the poynt to haue giuen the blow; that blow, that should haue beene the common ruine of vs all.
and the Maranatha of the Church, they and their names for ever to be an abhorring to all Flesh. Yet they so Far proceeded in that their Diabolical machination, that they were At the point to have given the blow; that blow, that should have been the Common ruin of us all.
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But God, our God, who is NONLATINALPHABET, as the Greekes describe him, Psal. 9.9. A helper at opportunities, in the needfull times of trouble, when we were thus albi ad messem, white for their haruest, readie to be cut downe by them;
But God, our God, who is, as the Greeks describe him, Psalm 9.9. A helper At opportunities, in the needful times of trouble, when we were thus Albi ad messem, white for their harvest, ready to be Cut down by them;
then, euen then did our God deliuer vs. Quid retribuemus? What, what shall we render? nay, what can we render vnto the Lord for so great a deliuerance? Let our song be as before: Non nobis Domine, non nobis:
then, even then did our God deliver us Quid retribuemus? What, what shall we render? nay, what can we render unto the Lord for so great a deliverance? Let our song be as before: Non nobis Domine, non nobis:
Such if they be oppressed, if they be in need, if in trouble, haue God for their refuge, Psal. 9.9. God will be the same God to them, as he was to Dauid, Psal. 18.2.
Such if they be oppressed, if they be in need, if in trouble, have God for their refuge, Psalm 9.9. God will be the same God to them, as he was to David, Psalm 18.2.
He will bee their Rocke, their Fortresse, their Deliuerer, their God, their Strength, their Buckler, the horne of their saluation, and their high Tower.
He will be their Rock, their Fortress, their Deliverer, their God, their Strength, their Buckler, the horn of their salvation, and their high Tower.
How can their wealth, how can their riches profit them in the euill day? Will they serue for a ransome vnto God for thee? Looke to the 49th Psalme, and the 8. verse,
How can their wealth, how can their riches profit them in the evil day? Will they serve for a ransom unto God for thee? Look to the 49th Psalm, and the 8. verse,
What? Is a horse a vaine thing to saue a man? Is much strength vaine? Is there no saftie for a King in the multitude of an host? Is there no trust to be put in Princes? Nor in any man? Nor in wealth? Nor in the multitude of riches? Nor in any of the transitorie things of this world? Quid nos? What shall we then doe, beloued? Let vs say with the confidence, that the Church hath in Gods succour, Psal. 20.7. Some put their trust in Chariots, and some in Horses, some in Princes, some in other men, some in their strength, some in their riches, some in something else, that is vaine and transitorie, but we will remember the name of the Lord our God.
What? Is a horse a vain thing to save a man? Is much strength vain? Is there no safety for a King in the multitude of an host? Is there no trust to be put in Princes? Nor in any man? Nor in wealth? Nor in the multitude of riches? Nor in any of the transitory things of this world? Quid nos? What shall we then do, Beloved? Let us say with the confidence, that the Church hath in God's succour, Psalm 20.7. some put their trust in Chariots, and Some in Horses, Some in Princes, Some in other men, Some in their strength, Some in their riches, Some in something Else, that is vain and transitory, but we will Remember the name of the Lord our God.
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The Lord our God who was all in all in destroying the Amorites before his people Israell; is now all in all in vpholding vs, his Children by adoption and grace, against the furie of all our enemies, that haue had euill will at our prosperitie.
The Lord our God who was all in all in destroying the amorites before his people Israel; is now all in all in upholding us, his Children by adoption and grace, against the fury of all our enemies, that have had evil will At our Prosperity.
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Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Okes, yet I destroyed his fruit from aboue, and his rootes from beneath.
Yet destroyed I the Amorite before them, whose height was like the height of the Cedars, and he was strong as the Oaks, yet I destroyed his fruit from above, and his roots from beneath.
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OF the benefits here mentioned to haue beene bestowed by God vpon his people, the people of Israel, in the first place we haue the ouerthrow of the Amorites. It is deliuered, vers. 9. Therein I propounded to your religious attentions three principall parts.
OF the benefits Here mentioned to have been bestowed by God upon his people, the people of Israel, in the First place we have the overthrow of the amorites. It is Delivered, vers. 9. Therein I propounded to your religious attentions three principal parts.
their stature or height by the Cedars; their valour or strength by the Oke. Their height was like the height of the Cedars, and he was strong as the Okes.
their stature or height by the Cedars; their valour or strength by the Oak. Their height was like the height of the Cedars, and he was strong as the Okes.
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The third hath an explication, or an amplification of the ouerthrow of the Amorites. It was not any gentle stripe that they receiued, not any light incision, not any small wound;
The third hath an explication, or an amplification of the overthrow of the amorites. It was not any gentle stripe that they received, not any Light incision, not any small wound;
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The first of these three principall parts, deliuering in a generalitie the ouerthrow of the Amorites, was the subiect of my last discourse out of this place. Now followeth the second:
The First of these three principal parts, delivering in a generality the overthrow of the amorites, was the Subject of my last discourse out of this place. Now follows the second:
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the description of that people, the people of the Amorites. They are for their height or stature compared to the Cedars, and for their strength and valour to the Okes. Their height was like the height of the Cedars, & he was strong as the Okes. Their height was like the height of the Cedars.
the description of that people, the people of the amorites. They Are for their height or stature compared to the Cedars, and for their strength and valour to the Okes. Their height was like the height of the Cedars, & he was strong as the Okes. Their height was like the height of the Cedars.
IN Syria, and especially in mount Lebanon, the Cedar trees grew very high. Sennacherib King of Assyria by his message to Hezekiah King of Iudah, giueth testimonie hereunto.
IN Syria, and especially in mount Lebanon, the Cedar trees grew very high. Sennacherib King of Assyria by his message to Hezekiah King of Iudah, gives testimony hereunto.
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and will cut downe the tall Cedars thereof. Succidam altitudinem Cedrorum eius, so he speaketh in the Hebrew, I will cut downe the tallnesse of the Cedars of Lebanon.
and will Cut down the tall Cedars thereof. Succidam altitudinem Cedrorum eius, so he speaks in the Hebrew, I will Cut down the tallness of the Cedars of Lebanon.
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The tallnesse of the Cedars ] out of doubt they are very high. The Cedars of Lebanon, Esa. 2.13. are sayd to be sublimes & elevatae, high and lifted vp.
The tallness of the Cedars ] out of doubt they Are very high. The Cedars of Lebanon, Isaiah 2.13. Are said to be sublimes & elevatae, high and lifted up.
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If humane authoritie may be added to diuine, Theophrastus in his fift Booke of his historie of Plants, chap. 9. sayth, that the Cedar for its length or height is NONLATINALPHABET, its worthie admiration.
If humane Authority may be added to divine, Theophrastus in his fift Book of his history of Plants, chap. 9. say, that the Cedar for its length or height is, its worthy admiration.
Rovillius in his Historie of Plants, lib. 1. cap. 11. affirmeth, that the Cedar of Phoenicia or Syria beareth a bodie streight and very tall, mounting aboue all other trees. Arias Montanus sayth as much:
Rovillius in his History of Plants, lib. 1. cap. 11. Affirmeth, that the Cedar of Phoenicia or Syria bears a body straight and very tall, mounting above all other trees. Arias Montanus say as much:
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and is aboue all pre-eminent and conspicuous. To proue it, he bringeth those words of the spouse concerning her Beloued, Cant. 5.15. His countenance is as Lebanon, excellent as the Cedars:
and is above all preeminent and conspicuous. To prove it, he brings those words of the spouse Concerning her beloved, Cant 5.15. His countenance is as Lebanon, excellent as the Cedars:
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The Spouse thus comparing the countenance of her beloued, to mount Lebanon and the Cedars there, intimateth, that the encrease of the knowledge of God and his worship shall be so great,
The Spouse thus comparing the countenance of her Beloved, to mount Lebanon and the Cedars there, intimateth, that the increase of the knowledge of God and his worship shall be so great,
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as true Christian religion for its reuerend maiestie shall ouergoe whatsoeuer blind, bushie, and thornie superstitions. It is out of doubt. Cedar trees are verie high.
as true Christian Religion for its reverend majesty shall overgo whatsoever blind, bushy, and thorny superstitions. It is out of doubt. Cedar trees Are very high.
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By them the holy Ghost lets vs vnderstand, that Saul and Ionathan, were exceeding swift of foot, and strong of bodie. In Psalme 107.26. it is sayd of the waues of the Sea in a great tempest;
By them the holy Ghost lets us understand, that Saul and Ionathan, were exceeding swift of foot, and strong of body. In Psalm 107.26. it is said of the waves of the Sea in a great tempest;
They are two Hyperboles. By them the Psalmist setteth as it were before our eyes, the greatnesse of the daunger, wherein they often times are, that trade by Sea. In Genes. 13.16. The Lord said to Abram, I will make thy seede as the dust of the earth:
They Are two Hyperboles. By them the Psalmist sets as it were before our eyes, the greatness of the danger, wherein they often times Are, that trade by Sea. In Genesis. 13.16. The Lord said to Abram, I will make thy seed as the dust of the earth:
or shall be, from the first man, Adam, to the end of the world, can be? And therefore where the Lord saith, I will make thy seede as the dust of the earth;
or shall be, from the First man, Adam, to the end of the world, can be? And Therefore where the Lord Says, I will make thy seed as the dust of the earth;
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we are not to imagine that the posteritie of Abram, was to be in number as the dust (all the people of the earth put togither cannot stand in this comparison) but wee are giuen to vnderstand, that they were to be a very great people.
we Are not to imagine that the posterity of Abram, was to be in number as the dust (all the people of the earth put together cannot stand in this comparison) but we Are given to understand, that they were to be a very great people.
I passe ouer with silence, many instances of like nature, and returne to my text, where it is said of the Amorites, Their height was like the height of the Cedars.
I pass over with silence, many instances of like nature, and return to my text, where it is said of the amorites, Their height was like the height of the Cedars.
We may not from it collect, that the Amorites were as high as the Cedars, but this onely that the Amorites were a people very tall and high of stature.
We may not from it collect, that the amorites were as high as the Cedars, but this only that the amorites were a people very tall and high of stature.
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Thus you see the Amorites for their height or talnes are likened to the Cedar. For their strength or valour they are resembled to the Oke, in the next words:
Thus you see the amorites for their height or talnes Are likened to the Cedar. For their strength or valour they Are resembled to the Oak, in the next words:
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Hence is the prouerbe, Quercu robustior, or robore validior, stronger then the Oke. Neuer was there man of so firme a constitution, that he can properly be said to be stronger then the Oke: Yet shew me a man of extraordinarie strength, I may take vp this Scripture-phrase,
Hence is the proverb, Quercu robustior, or robore validior, Stronger then the Oak. Never was there man of so firm a constitution, that he can properly be said to be Stronger then the Oak: Yet show me a man of extraordinary strength, I may take up this Scripture phrase,
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That the Amorites were of an vnusuall and extraordinarie height and strength, as they are here described by our Prophet Amos, you may further know by the relation which the Spies made vnto Moses after their returne from the search of the Holy land. Their relation is, Num. 13.28. The people be strong that dwell in the land;
That the amorites were of an unusual and extraordinary height and strength, as they Are Here described by our Prophet Amos, you may further know by the Relation which the Spies made unto Moses After their return from the search of the Holy land. Their Relation is, Num. 13.28. The people be strong that dwell in the land;
The tallest and strongest of the Amorites (of these Amorites, which the Lord destroyed before Israel ) was Og the King of Basan. Of his height and strength, the Iewes make st•ange reports. For his height they say:
The Tallest and Strongest of the amorites (of these amorites, which the Lord destroyed before Israel) was Og the King of Basan. Of his height and strength, the Iewes make st•ange reports. For his height they say:
For his strength they say, when he had heard that the tents of the children of Israel, tooke vp the space of three miles, he rooted vp a mountaine of like space, and set it on his head, with purpose to cast it vpon the tents of Israel:
For his strength they say, when he had herd that the tents of the children of Israel, took up the Molle of three miles, he rooted up a mountain of like Molle, and Set it on his head, with purpose to cast it upon the tents of Israel:
whence by reason of his teeth excessiuely increasing and running into the holes of the mountaine, the mountaine stuck so fast, that he could not remoue it, to cast it,
whence by reason of his teeth excessively increasing and running into the holes of the mountain, the mountain stuck so fast, that he could not remove it, to cast it,
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And you will beleeue it too, if you will estimate a monument of his, which was to be seene in Rabbath, the Metropoliticall Citie of the children of Ammon, now called Philadelphia. The monument was a bedsted of his. It is described, Deut. 3.11.
And you will believe it too, if you will estimate a monument of his, which was to be seen in Rabbath, the Metropolitical city of the children of Ammon, now called Philadelphia. The monument was a bedstead of his. It is described, Deuteronomy 3.11.
and therefore Og the King of Basan was of extraordinarie tallnes and strength If the rest of the Amorites were any thing like vnto Og, then might the relation of the Spies be iust:
and Therefore Og the King of Basan was of extraordinary tallness and strength If the rest of the amorites were any thing like unto Og, then might the Relation of the Spies be just:
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Tall and strong. Yet, were they not thereby the more acceptable to the Lord. The Lord, notwithstanding their talnes, and their strength brought them to ruine. For so it followeth:
Tall and strong. Yet, were they not thereby the more acceptable to the Lord. The Lord, notwithstanding their talnes, and their strength brought them to ruin. For so it follows:
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Man indeed looketh on the outward appearance; but God looketh on the heart. Man vsually esteemes of a man, by the beauty of his face, by the fairenesse of his countenance, by the comely feature of his bodie. God doth not so.
Man indeed looks on the outward appearance; but God looks on the heart. Man usually esteems of a man, by the beauty of his face, by the fairness of his countenance, by the comely feature of his body. God does not so.
He is so described, 1. Sam. 9.2. So is he, chap. 10.23. Saul, when he stood among the people, was higher, then any of the people, from the shoulders and vpward.
He is so described, 1. Sam. 9.2. So is he, chap. 10.23. Saul, when he stood among the people, was higher, then any of the people, from the shoulders and upward.
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His talnes, and the goodly proportion of his bodie were no priuiledge vnto him. You are to beleeue it vpon the Lords owne words, 1. Sam. 16.1. There the Lord tells Samuel, that he hath reiected Saul from reigning ouer Israel.
His talnes, and the goodly proportion of his body were no privilege unto him. You Are to believe it upon the lords own words, 1. Sam. 16.1. There the Lord tells Samuel, that he hath rejected Saul from reigning over Israel.
Samuel for that purpose went vnto Bethlehem, and called for Iesse his sonnes. Eliab the eldest, came first in place. Him would Samuel haue anoynted. His motiues were two.
Samuel for that purpose went unto Bethlehem, and called for Iesse his Sons. Eliab the eldest, Come First in place. Him would Samuel have anointed. His motives were two.
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Prior in donis, maior in imperio; so the vulgar Latin concludes that verse. Prior in donis ] There is the first prerogatiue belonging to the eldest sonne; it concernes his profit.
Prior in donis, maior in Imperial; so the Vulgar Latin concludes that verse. Prior in donis ] There is the First prerogative belonging to the eldest son; it concerns his profit.
he was to haue a double portion of all his substance, according to the Commaundement, Deut, 21.17. The Father shall giue to his eldest sonne a double portion of all that he hath. The reason is annexed:
he was to have a double portion of all his substance, according to the Commandment, Deuteronomy, 21.17. The Father shall give to his eldest son a double portion of all that he hath. The reason is annexed:
It appeareth by the blessing which Isaac bestowed vpon Iacob, who had gotten the birth-right from his brother Esau, Gen. 27.29. Be Lord ouer thy brethren, and let thy mothers sonnes bow downe to thee.
It appears by the blessing which Isaac bestowed upon Iacob, who had got the birthright from his brother Esau, Gen. 27.29. Be Lord over thy brothers, and let thy mother's Sons bow down to thee.
Now, if the eldest sonne had such prerogatiues; if he were prior in donis, and was to haue the best respect in the diuision of his Fathers inheritance:
Now, if the eldest son had such prerogatives; if he were prior in donis, and was to have the best respect in the division of his Father's inheritance:
if he were maior in imperio, and had regall principality and rule ouer his brethren, if the excellencie of dignitie, and the excellency of power were his;
if he were mayor in Imperial, and had regal principality and Rule over his brothers, if the excellency of dignity, and the excellency of power were his;
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if his were the priest-hood, the birth-right, and the kingdome; why might not Samuel, thinke Eliab, Iesses eldest sonne, to be the man, whom the Lord had chosen to be King ouer Israel, rather then a yonger brother?
if his were the priesthood, the birthright, and the Kingdom; why might not Samuel, think Eliab, Jesses eldest son, to be the man, whom the Lord had chosen to be King over Israel, rather then a younger brother?
and adddeth NONLATINALPHABET, In his countenance he is like a King. Many Nations (saith Athenaeus in the same place) haue chosen for their Kings the fairest among them. And well.
and adddeth, In his countenance he is like a King. Many nations (Says Athenaeus in the same place) have chosen for their Kings the Fairest among them. And well.
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Now if Eliab were of a faire countenance, and of a goodly stature, why might not Samuel thinke Eliab to be the man, whom the Lord had chosen to be King ouer Israel, rather then any other of his brethren, who could not be compared vnto him, either for fairenesse of face, or for goodlinesse of stature?
Now if Eliab were of a fair countenance, and of a goodly stature, why might not Samuel think Eliab to be the man, whom the Lord had chosen to be King over Israel, rather then any other of his brothers, who could not be compared unto him, either for fairness of face, or for goodliness of stature?
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Thus, what for prioritie of birth, and what for comelines of person, Eliab was by Samuel thought to be the man, whom the Lord had chosen for his King among all the sons of Iesse. It seemes, Samuel thought so.
Thus, what for priority of birth, and what for comeliness of person, Eliab was by Samuel Thought to be the man, whom the Lord had chosen for his King among all the Sons of Iesse. It seems, Samuel Thought so.
For thus saith the Lord to Samuel concerning Eliab. 1. Sam. 16.7. Looke not on his countenance, or on the height of his stature, because I haue refused him.
For thus Says the Lord to Samuel Concerning Eliab. 1. Sam. 16.7. Look not on his countenance, or on the height of his stature, Because I have refused him.
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and Dauid, little Dauid, little in his fathers eyes, and little in the eyes of his brethren, neglected and despised of all (for hee was the yongest of all) he is chosen to be the Lords anointed.
and David, little David, little in his Father's eyes, and little in the eyes of his brothers, neglected and despised of all (for he was the youngest of all) he is chosen to be the lords anointed.
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He is taken from the sheepe-folds, from following the Ewes great with yong, and is placed in rule and gouernment, to feed Iacob the people of the Lord, and Israel the Lords inheritance.
He is taken from the sheepfolds, from following the Ewes great with young, and is placed in Rule and government, to feed Iacob the people of the Lord, and Israel the lords inheritance.
You may adde, nor the great man, for his greatnesse, nor the rich man for his wealth, nor the wise man, for his wisedome. The reason I haue alreadie touched.
You may add, nor the great man, for his greatness, nor the rich man for his wealth, nor the wise man, for his Wisdom. The reason I have already touched.
It is expressed, 1. Sam. 16.7. The Lord seeth not as man seeth. For man looketh on the outward appearance, but the Lord looketh on the heart. He looketh on the heart:
It is expressed, 1. Sam. 16.7. The Lord sees not as man sees. For man looks on the outward appearance, but the Lord looks on the heart. He looks on the heart:
and therefore he chooseth not as man chooseth, the tall, the great, the strong, the rich, the wise; but the low man, the little man, the weake man, the poore man, the foolish man.
and Therefore he chooses not as man chooses, the tall, the great, the strong, the rich, the wise; but the low man, the little man, the weak man, the poor man, the foolish man.
Whereto else tendeth the Apostles speech to the faithfull among the Corinthians, 1. Cor. 1.26. You see your calling brethren, how that not many wise men after the flesh, not many mightie, not many noble are called.
Whereto Else tendeth the Apostles speech to the faithful among the Corinthians, 1. Cor. 1.26. You see your calling brothers, how that not many wise men After the Flesh, not many mighty, not many noble Are called.
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It is the vse we are to make of the doctrine now deliuered. We are vrged vnto it, Ierem. 9.23. There thus sayth the Lord, Let not the wise man glory in his wisedome, neither let the mightie man glory in his might, let not the rich man glory in his riches.
It is the use we Are to make of the Doctrine now Delivered. We Are urged unto it, Jeremiah 9.23. There thus say the Lord, Let not the wise man glory in his Wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches.
But let him that glorieth, glory in this, that he vnderstandeth and knoweth me, that I am the Lord, which exercise louing kindnesse, iudgement, and righteousnesse in the earth. In like sort say we:
But let him that Glorieth, glory in this, that he understandeth and Knoweth me, that I am the Lord, which exercise loving kindness, judgement, and righteousness in the earth. In like sort say we:
Let not the tall man glorie in his tallnesse, neither let the strong man glorie in his strength, though the height of the one be like the height of the Cedars, and the other be strong like the Okes, yet let them not glorie therein:
Let not the tall man glory in his tallness, neither let the strong man glory in his strength, though the height of the one be like the height of the Cedars, and the other be strong like the Oaks, yet let them not glory therein:
but let them glory in this, that they vnderstand & know God to be the Lord, which exerciseth louing kindnes, iudgement, and righteousnesse in the earth:
but let them glory in this, that they understand & know God to be the Lord, which Exerciseth loving kindness, judgement, and righteousness in the earth:
that is, in the Apostles phrase, 1. Cor. 1.31. He that glorieth, let him glorie in the Lord. And againe, 2. Cor. 10.17. He that glorieth, let him glorie in the Lord. All other glorying is vaine.
that is, in the Apostles phrase, 1. Cor. 1.31. He that Glorieth, let him glory in the Lord. And again, 2. Cor. 10.17. He that Glorieth, let him glory in the Lord. All other glorying is vain.
Say thou wert as tall as the Amorites in my text, and thy height were like the height of the Cedars; say thou wert as strong as they, strong as the Okes: yet notwithstanding the one,
Say thou Wertenberg as tall as the amorites in my text, and thy height were like the height of the Cedars; say thou Wertenberg as strong as they, strong as the Oaks: yet notwithstanding the one,
for as much as God seeth not as man seeth, nor chuseth as man chuseth. Be thou little, or be thou weake, thou art neuer a whit the further from the grace & fauour of God. No further then Zacheus was.
for as much as God sees not as man sees, nor chooseth as man chooseth. Be thou little, or be thou weak, thou art never a whit the further from the grace & favour of God. No further then Zacchaeus was.
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S. Austin saith it, Enarr: in Psal. 129. Zacheus was in deede little of stature, but was great in good workes. Great in his loue toward Iesus, whom he was so desirous to see;
S. Austin Says it, Enarr: in Psalm 129. Zacchaeus was in deed little of stature, but was great in good works. Great in his love towards Iesus, whom he was so desirous to see;
Let not any man be grieued, because he is little of stature, whereto he cannot adde one cubite, but let euery mans care be, to be eminent aboue others in faith.
Let not any man be grieved, Because he is little of stature, whereto he cannot add one cubit, but let every men care be, to be eminent above Others in faith.
of Eliab, that he was high of stature; of Zacheus, that he was low of stature: This varietie of mens statures is by euery dayes experience confirmed vnto you.
of Eliab, that he was high of stature; of Zacchaeus, that he was low of stature: This variety of men's statures is by every days experience confirmed unto you.
that God is the most prouident author of euery mans stature. It is not in man, to adde any thing to his stature: not one cubite, sayth our Sauiour, Mat. 6 27. He sayth it againe, Luke, 12.25. Which of you with taking thought, can adde one cubite to his stature? No man. No man can doe it.
that God is the most provident author of every men stature. It is not in man, to add any thing to his stature: not one cubit, say our Saviour, Mathew 6 27. He say it again, Lycia, 12.25. Which of you with taking Thought, can add one cubit to his stature? No man. No man can do it.
The man that was borne blind confesseth it, Ioh. 9.32. Since the world began was it not heard, that any man opened the eyes of one that was borne blind.
The man that was born blind Confesses it, John 9.32. Since the world began was it not herd, that any man opened the eyes of one that was born blind.
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much lesse can we adde any thing vnto our stature? It may thus farre serue for our instruction, Vt ex illo capite neminem contemnamus, vel exagitemus, saith Franzius Disp. 2. in Deuter. Thes. 92. that we despise not any man,
much less can we add any thing unto our stature? It may thus Far serve for our instruction, Vt ex illo capite neminem contemnamus, vel exagitemus, Says Franzius Disp 2. in Deuter Thebes 92. that we despise not any man,
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A second reason, why there is such varietie of statures in the world, may be to let vs vnderstand, that a mans stature of it selfe is not to be reckoned as a part of his felicitie or glory.
A second reason, why there is such variety of statures in the world, may be to let us understand, that a men stature of it self is not to be reckoned as a part of his felicity or glory.
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Baruch obserues it, Chap. 3. ver. 26.27.28 There were (sayth he) Gyants, famous from the beginning, that were of so great stature, and so expert in warre.
baruch observes it, Chap. 3. ver. 26.27.28 There were (say he) Giants, famous from the beginning, that were of so great stature, and so expert in war.
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Those did not the Lord choose, neither gaue he the way of knowledge vnto them. But they were destroyed, because they had no wisedome, and perished thorow their owne foolishnesse. His obseruation is:
Those did not the Lord choose, neither gave he the Way of knowledge unto them. But they were destroyed, Because they had no Wisdom, and perished thorough their own foolishness. His observation is:
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Great men, and yet fooles. Whereas pumiliones, dwarfs, little men, men of very little stature, sometime scarse a cubite high, doe excell in fortitude, vnderstanding,
Great men, and yet Fools. Whereas pumiliones, dwarfs, little men, men of very little stature, sometime scarce a cubit high, do excel in fortitude, understanding,
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Tydeus was a man of very little stature, but (as Menander the Historian sayth) NONLATINALPHABET, he was Hercules for his minde. The prouerbe, appliable to such as being of little stature are of an vndaunted courage, sheweth, that many a little man is such.
Tydeus was a man of very little stature, but (as Menander the Historian say), he was Hercules for his mind. The proverb, appliable to such as being of little stature Are of an undaunted courage, shows, that many a little man is such.
but for the most part he recompenseth the defects of the body with the endowments of the minde. Giue me the endowments of the mind; what care I for the stature of my bodie.
but for the most part he recompenseth the defects of the body with the endowments of the mind. Give me the endowments of the mind; what care I for the stature of my body.
For so shall I proue what is that good, that acceptable and perfect will of God, which is our sanctification. Blessed is that man, whatsoeuer his stature be, that shall be so transformed by the renuing of his mind, that he may proue what is that good, that acceptable and perfect will of God: which is his sanctification.
For so shall I prove what is that good, that acceptable and perfect will of God, which is our sanctification. Blessed is that man, whatsoever his stature be, that shall be so transformed by the renewing of his mind, that he may prove what is that good, that acceptable and perfect will of God: which is his sanctification.
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The like phrase we meet with, Iob 18.16. Its there said of the wicked man: His rootes shall be dried vp beneath, and aboue shall his branch be cut off.
The like phrase we meet with, Job 18.16. Its there said of the wicked man: His roots shall be dried up beneath, and above shall his branch be Cut off.
The comparison stands betweene a wicked man, and a dry tree. A dry tree may seeme to be firmely rooted, and may haue faire and wide spreading bowes, when its good for nothing,
The comparison Stands between a wicked man, and a dry tree. A dry tree may seem to be firmly rooted, and may have fair and wide spreading bows, when its good for nothing,
but to be cut downe and cast into the fire. So it is with the wicked man. All his pompe, all his power, all his excellencie, all his honor, all his glory (which are to him as the fruit and the rootes are vnto a tree ) shall more then suffer an Eclipse, they shall vtterly vanish. His roots shall be dried vp beneath, and aboue shall his branches be cut off.
but to be Cut down and cast into the fire. So it is with the wicked man. All his pomp, all his power, all his excellency, all his honour, all his glory (which Are to him as the fruit and the roots Are unto a tree) shall more then suffer an Eclipse, they shall utterly vanish. His roots shall be dried up beneath, and above shall his branches be Cut off.
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I cannot giue you an easier or plainer exposition of the Allegorie, then Bildad the Shuhite doth in the same chapter of the booke of Iob, and the verse following:
I cannot give you an Easier or plainer exposition of the Allegory, then Bildad the Shuhite does in the same chapter of the book of Job, and the verse following:
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as to say, He was a wicked wretch, an adulterer, an vsurer, a thiefe, a drunkard, a slanderer, a swearer, a blasphemer, a man, that neither feared God, nor loued his neighbour. Vpon such a man, the wicked man, Salomon hath passed his censure, Prov. 2.22. He shall be cut off from the earth, he shall be rooted out of it.
as to say, He was a wicked wretch, an adulterer, an usurer, a thief, a drunkard, a slanderer, a swearer, a blasphemer, a man, that neither feared God, nor loved his neighbour. Upon such a man, the wicked man, Solomon hath passed his censure, Curae 2.22. He shall be Cut off from the earth, he shall be rooted out of it.
Fruit and rootes ] That is, saith Lyranus, patres & filios, fathers and their sonnes. Paulus de palatio by the fruit and the rootes vnderstandeth viros, mulieres, parvulos;
Fruit and roots ] That is, Says Lyranus, patres & Sons, Father's and their Sons. Paulus de palatio by the fruit and the roots understandeth viros, mulieres, Small Children;
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Arias Montanus takes the fruit and the rootes to signifie omnem illius gentis familiam, posteritatem { que }, all the linage of that nation and their posteritie.
Arias Montanus Takes the fruit and the roots to signify omnem Illius gentis familiam, posteritatem { que }, all the lineage of that Nation and their posterity.
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The words are an explication or rather an amplification of the first part of this verse, concerning the destruction of the Amorites. There the Lord saith, I destroyed the Amorite before them:
The words Are an explication or rather an amplification of the First part of this verse, Concerning the destruction of the amorites. There the Lord Says, I destroyed the Amorite before them:
but that it was their extermination, their contrition, their vniuersall ouerthrow, their vtter ruine. Fruit and root, Prince and subiect, Parents and children, old and yong, they were all destroyed.
but that it was their extermination, their contrition, their universal overthrow, their utter ruin. Fruit and root, Prince and Subject, Parents and children, old and young, they were all destroyed.
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But when did this great destruction befall the Amorites? It bef•ll them in the dayes of Moses, when the Lord deliuered ouer into the hands of Israel, Sihon King of the Amorites, and Og the King of Bashan. Then did Israel smite both those Kings, Sihon King of the Amorites, and Og the King of Bashan. Them they smote with the edge of the sword, them and all their people;
But when did this great destruction befall the amorites? It bef•ll them in the days of Moses, when the Lord Delivered over into the hands of Israel, Sihon King of the amorites, and Og the King of Bashan. Then did Israel smite both those Kings, Sihon King of the amorites, and Og the King of Bashan. Them they smote with the edge of the sword, them and all their people;
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Is Israel now the conqueror? Is it the sword of Israel that smiteth Sihon King of the Amorites, and Og the King of Bashan, them, and their people, their men, women, and litle ones? How then is it, that the Lord in my text takes it to himselfe,
Is Israel now the conqueror? Is it the sword of Israel that smites Sihon King of the amorites, and Og the King of Bashan, them, and their people, their men, women, and little ones? How then is it, that the Lord in my text Takes it to himself,
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Moses confesseth it of Sihon, King of the Amorites, Deut. 2.33. The Lord our God deliuered him vnto vs, and we smote him, and his sonnes, and all his people.
Moses Confesses it of Sihon, King of the amorites, Deuteronomy 2.33. The Lord our God Delivered him unto us, and we smote him, and his Sons, and all his people.
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Israel smote the Amorites, not by any power of their owne: they did it by the power of the Lord. And what is done by the power of the Lord, may well be said to be done by the Lord.
Israel smote the amorites, not by any power of their own: they did it by the power of the Lord. And what is done by the power of the Lord, may well be said to be done by the Lord.
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The like he doth in the next Psalme: and in the like words, Psal. 136.17. O giue thanks vnto the Lord, To him, which smote great Kings, and slew famous Kings:
The like he does in the next Psalm: and in the like words, Psalm 136.17. Oh give thanks unto the Lord, To him, which smote great Kings, and slew famous Kings:
as Psal. 44. There the people of God groning vnder their affliction in the middest of their enemies, doe thus begin their confession, vers. 1. We haue heard with our eares, O God, our fathers haue told vs, what worke thou diddest in their dayes, in the times of old.
as Psalm 44. There the people of God groaning under their affliction in the midst of their enemies, do thus begin their Confessi, vers. 1. We have herd with our ears, Oh God, our Father's have told us, what work thou didst in their days, in the times of old.
What this worke was they expresse vers. 2. Thou diddest driue out the Heathen with thine hand ] Thou with thy hand didst driue out the Amorites, and other the Heathen,
What this work was they express vers. 2. Thou didst driven out the Heathen with thine hand ] Thou with thy hand didst driven out the amorites, and other the Heathen,
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And therefo•e albeit Israel smote with the sword Sihon King of the Amorites, and Og the King of Bashan, them and their people, their men, their women, and their litle ones, sith they did it onely by the strength, might,
And therefo•e albeit Israel smote with the sword Sihon King of the amorites, and Og the King of Bashan, them and their people, their men, their women, and their little ones, sith they did it only by the strength, might,
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The people of Israel, had they had much ado to ouercome their enemies, the Amorites, they might happily haue imputed somewhat to their owne force. They might haue said;
The people of Israel, had they had much ado to overcome their enemies, the amorites, they might happily have imputed somewhat to their own force. They might have said;
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& we are deliuered from it, we must assure our selues, it is God that hath giuen vs the vpper hand, to the end, that we should alwaies haue our mouthes open to giue him thanks for it. This must we doe; but this is not all.
& we Are Delivered from it, we must assure our selves, it is God that hath given us the upper hand, to the end, that we should always have our mouths open to give him thanks for it. This must we do; but this is not all.
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This is the scope, this is the end of our redemption and saluation, (according to old Zacharies prophecie, Luk. 2.74.) that being deliuered out of the hands of our enemies, we might serue God without feare, in holinesse and righteousnes before him all the dayes of our life.
This is the scope, this is the end of our redemption and salvation, (according to old Zacharies prophecy, Luk. 2.74.) that being Delivered out of the hands of our enemies, we might serve God without Fear, in holiness and righteousness before him all the days of our life.
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IN this tenth verse are recounted two other benefits, which Almighty God was pleased to bestow vpon his people, the people of Israel. One was, Their deliuerance from Aegypt. The other, Their protection and preseruation in the wildernes.
IN this tenth verse Are recounted two other benefits, which Almighty God was pleased to bestow upon his people, the people of Israel. One was, Their deliverance from Egypt. The other, Their protection and preservation in the Wilderness.
This deliuerance of theirs out of Egypt was before the Amorites were destroyed, and yet the destruction of the Amorites is specified in the former verse.
This deliverance of theirs out of Egypt was before the amorites were destroyed, and yet the destruction of the amorites is specified in the former verse.
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In the former verse, ver. 9. it is said, that the Amorites were destroyed, root and fruit, vtterly destroyed before Israel. Now that Israel should not boast of that ouerthrow,
In the former verse, ver. 9. it is said, that the amorites were destroyed, root and fruit, utterly destroyed before Israel. Now that Israel should not boast of that overthrow,
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or ascribe it to the prowesse and valour of their ancestors, their deliuerance out of Egypt is nex set downe, in this 10. verse, to put them in minde of the miserable estate and condition, wherein their forefathers liued in Egypt: to this sense:
or ascribe it to the prowess and valour of their Ancestors, their deliverance out of Egypt is nex Set down, in this 10. verse, to put them in mind of the miserable estate and condition, wherein their Forefathers lived in Egypt: to this sense:
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This he will haue vs to learne out of two Psalmes, the 78. and 105. in which signorum potentia, non ordo describitur, the power of Gods wonderfull workes,
This he will have us to Learn out of two Psalms, the 78. and 105. in which signorum potentia, non ordo describitur, the power of God's wonderful works,
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the 52. when Doeg the Edomite came vnto Saul, and told him, that Dauid was come to the house of Ahimelech. That of Absalom is registred, 2. Sam. 15.14. This of Doeg, 1. Sam. 22.9. The relation of Doeg is first chronicled, and long after that, Dauids flight from Absalom: & yet Dauids flight frō Absalom is first mentioned in the Book of the Psalmes, and long after that, the relation of Doeg vnto Saul. The order of the Historie is not obserued.
the 52. when Doeg the Edomite Come unto Saul, and told him, that David was come to the house of Ahimelech. That of Absalom is registered, 2. Sam. 15.14. This of Doeg, 1. Sam. 22.9. The Relation of Doeg is First chronicled, and long After that, David flight from Absalom: & yet David flight from Absalom is First mentioned in the Book of the Psalms, and long After that, the Relation of Doeg unto Saul. The order of the History is not observed.
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Nor is it obserued in this our text. The order of the Historie is: first God brought the children of Israel out of Egypt, Exod. 12.51. He made them to passe through the middest of the red Sea, as vpon dry land, Exod. 14.22.
Nor is it observed in this our text. The order of the History is: First God brought the children of Israel out of Egypt, Exod 12.51. He made them to pass through the midst of the read Sea, as upon dry land, Exod 14.22.
And when they had finished their two and forty iourneyes, through diuers wildernesses, then gaue he them victorie ouer Sihon King of the Amorites, Num. 21.24. The Amorites were last of all destroyed, and yet are they here first mentioned.
And when they had finished their two and forty journeys, through diverse Wildernesses, then gave he them victory over Sihon King of the amorites, Num. 21.24. The amorites were last of all destroyed, and yet Are they Here First mentioned.
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The Scripture in rehearsing Gods benefits doth not curiously keepe the order, but oftentimes it falls out by a figure, which the Greekes doe call NONLATINALPHABET, that what was first done, is last of all rehearsed;
The Scripture in rehearsing God's benefits does not curiously keep the order, but oftentimes it falls out by a figure, which the Greeks do call, that what was First done, is last of all rehearsed;
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We forget nothing sooner then a benefit, whether we receiue it from God or man. But iniuriarum tenacissima est memoria; our memorie for iniuries, is very tenacious; its a hold-fast.
We forget nothing sooner then a benefit, whither we receive it from God or man. But iniuriarum tenacissima est memoria; our memory for injuries, is very tenacious; its a holdfast.
Yea let one of vs bestow vpon another any benefit, be it neuer so litle, the knowledg whereof should not be imparted from the right hand to the left,
Yea let one of us bestow upon Another any benefit, be it never so little, the knowledge whereof should not be imparted from the right hand to the left,
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as our Sauiour Christ speaketh in his Sermon vpon the Mount, Matth. 6.3. how long, how long will we reteine the memorie of it? Our nature! its corrupt. Our disposition! its peruerse.
as our Saviour christ speaks in his Sermon upon the Mount, Matthew 6.3. how long, how long will we retain the memory of it? Our nature! its corrupt. Our disposition! its perverse.
Who seeth not, what neede there is, that we exercise our selues in reteyning the memorie of Gods benefits? Wherefore let euery one of vs stirre vp himselfe to so holy an exercise, as Dauid did himselfe:
Who sees not, what need there is, that we exercise our selves in retaining the memory of God's benefits? Wherefore let every one of us stir up himself to so holy an exercise, as David did himself:
Now from the non-obseruance of the order of the Historie in this enumeration of Gods benefits vpon Israel, we are particularly to speake of the benefit mentioned in the second place.
Now from the nonobservance of the order of the History in this enumeration of God's benefits upon Israel, we Are particularly to speak of the benefit mentioned in the second place.
Nam ex Aegypto ascenditur Iudaeam versus, sayth Drusius: from Egypt to Iudaea you must ascend: and it is a tradition of the Hebrews, Iudaea est altior Egypto:
Nam ex Egypt ascenditur Judaeam versus, say Drusius: from Egypt to Iudaea you must ascend: and it is a tradition of the Hebrews, Iudaea est altior Egypt:
Its there sayd, that Iacob with threescore and ten persons went downe into Egypt. Ia••• with his familie went from Canaan, from Iudaea; and went ••••ne into Egypt. Canaan therefore and Iudaea stood higher then Egypt. I brought you vp [ or, I made you to ascend ] from the land of Egypt. From the land of Egypt.
Its there said, that Iacob with threescore and ten Persons went down into Egypt. Ia••• with his family went from Canaan, from Iudaea; and went ••••ne into Egypt. Canaan Therefore and Iudaea stood higher then Egypt. I brought you up [ or, I made you to ascend ] from the land of Egypt. From the land of Egypt.
Others supposing the riuer Nilus, the great riuer of Egypt, to be the fittest bound to part Asia from Africa, doe make Egypt to pertake of both, Asia and Africa. One part of Egypt they place in Asia, the other in Africa.
Others supposing the river Nilus, the great river of Egypt, to be the Fittest bound to part Asia from Africa, do make Egypt to partake of both, Asia and Africa. One part of Egypt they place in Asia, the other in Africa.
But Ptolomee, and the greatest part of Geographers, and other writers, holding the gulfe of Arabia, or the Red Sea, to be the fittest bound to sever Asia from Africa, haue placed Egypt in Africa. This is the most receiued opinion, and worthiest to be embraced.
But Ptolemy, and the greatest part of Geographers, and other writers, holding the gulf of Arabia, or the Read Sea, to be the Fittest bound to sever Asia from Africa, have placed Egypt in Africa. This is the most received opinion, and Worthiest to be embraced.
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Ramesses, otherwise called Aegyptus, began his raigne in the 29. yeare from the going of Israel out of Egypt. Of this opinion is Funccius in his Chronologie.
Ramesses, otherwise called Egypt, began his Reign in the 29. year from the going of Israel out of Egypt. Of this opinion is Funccius in his Chronology.
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According to the computation of Manethon an Egyptian Chronographer, cited by Iosephus in his first book against Apion. It was three hundred ninetie and three yeares after Moses leading Israel out of Egypt.
According to the computation of Manethon an Egyptian Chronographer, cited by Iosephus in his First book against Apion. It was three hundred ninetie and three Years After Moses leading Israel out of Egypt.
And yet our Prophet here retaineth the old Hebrew name Mizraim. Also I brought you vp NONLATINALPHABET from the land of Mizraim, it is in our Language, from the land of Egypt.
And yet our Prophet Here retaineth the old Hebrew name Mizraim. Also I brought you up from the land of Mizraim, it is in our Language, from the land of Egypt.
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But what benefit was it for Israel to be brought vp from the land of Egypt? Had they not there a sweete habitation? Were they not planted in the best of the land? in the land of Ramesses, in the land of Goshen?
But what benefit was it for Israel to be brought up from the land of Egypt? Had they not there a sweet habitation? Were they not planted in the best of the land? in the land of Ramesses, in the land of Goshen?
Athenagoras a Christian Philosopher, in his embassage or apologie for the Christians to the Emperours Antoninus and Commodus, witnesseth, that they bestowed diuine honors vpon Cats, and Crocodils, and Serpents, and Aspes, and Dogs.
Athenagoras a Christian Philosopher, in his Embassy or apology for the Christians to the emperors Antoninus and Commodus, Witnesseth, that they bestowed divine honours upon Cats, and Crocodiles, and Serpents, and Asps, and Dogs.
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O, it was a wicked and detestable act, to doe any hurt to a leeke or onyon. At such their ridiculous superstition he by and by scoffeth, O sanctas gentes, quibus haec nascuntur in hortis Numina?
O, it was a wicked and detestable act, to do any hurt to a leek or onion. At such their ridiculous Superstition he by and by scoffeth, Oh sanctas gentes, quibus haec nascuntur in hortis Numina?
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This notorious superstition and Idolatrie of the Egyptians, so much spoken of by Christian writers and others, is also in the sacred volumes of Holy writ censured and controlled. In Exod. 12.12. the meanacing of the Lord is against them:
This notorious Superstition and Idolatry of the egyptians, so much spoken of by Christian writers and Others, is also in the sacred volumes of Holy writ censured and controlled. In Exod 12.12. the meanacing of the Lord is against them:
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Concerning which S. Hierome in an Epistle of his to Fabiola, reporteth out of the Hebrew writers, that in very same night the Children of Israel departed out of Egypt, all the Temples of Egypt were ouerthrowne, siue terrae motu, sine iactu fulminum;
Concerning which S. Jerome in an Epistle of his to Fabiola, Reporteth out of the Hebrew writers, that in very same night the Children of Israel departed out of Egypt, all the Temples of Egypt were overthrown, siue terrae motu, sine iactu fulminum;
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If so it were, it was doubtlesse a great worke, a great iudgement of God vpon those Egyptian monsters. In Esay 19.1. their confusion is againe foretold.
If so it were, it was doubtless a great work, a great judgement of God upon those Egyptian monsters. In Isaiah 19.1. their confusion is again foretold.
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Where the Idoles of Egypt are the heart of Egypt. They are called the heart of Egypt; because the heart of the Egyptians did wholy depend vpon them, for reliefe and succour.
Where the Idols of Egypt Are the heart of Egypt. They Are called the heart of Egypt; Because the heart of the egyptians did wholly depend upon them, for relief and succour.
There the Lord threatneth to send Nabuchadnezzar, the K. of Babylon, his seruant into Egypt. What shall he doe there? He shall breake the Images of Bethshemesh, that is in the land of Egypt, and the houses of the Gods of the Egyptians shall be burnt with fire.
There the Lord threatens to send Nebuchadnezzar, the K. of Babylon, his servant into Egypt. What shall he do there? He shall break the Images of Bethshemesh, that is in the land of Egypt, and the houses of the God's of the egyptians shall be burned with fire.
To haue worshipped as they did, must needs haue beene a Hell vnto thy soule: and to haue done otherwise, must needs haue brought certaine daunger to thine outward estate.
To have worshipped as they did, must needs have been a Hell unto thy soul: and to have done otherwise, must needs have brought certain danger to thine outward estate.
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God in reckoning vp this fauour of his, his bringing vp Israel out of the land of Egypt, teacheth vs, what an intollerable thing it is, to liue among Idolaters; and what a speciall fauour it is, to be deliuered from amongst them.
God in reckoning up this favour of his, his bringing up Israel out of the land of Egypt, Teaches us, what an intolerable thing it is, to live among Idolaters; and what a special favour it is, to be Delivered from among them.
And this should stir vs vp to a thankfull recognition of Gods goodnesse towards vs, who hath deliuered the Church, wherein we liue, from the Babylonish and Romish Idolatrie; wherein our auncestors were nus-led and trained vp, to worship and adore, not the true and liuing God,
And this should stir us up to a thankful recognition of God's Goodness towards us, who hath Delivered the Church, wherein we live, from the Babylonish and Romish Idolatry; wherein our Ancestors were nus-led and trained up, to worship and adore, not the true and living God,
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and now doe (as a long time we haue done) enioy the bright Sunne-shine of the glorious Gospell of the blessed God, our Lord and Sauiour Iesus Christ. Being now deliuered from the power of darknesse, vnder Antichrist, and translated into the light of Christs Gospell, Let it be our daily care (for it is our dutie) to walke worthy the light, as children of light; to walke in truth, Ep. 3. Ioh. ver. 3. to walke in loue, Colos. 5.2. to walke in newnesse of life, Rom. 6.4. to walke, not after the flesh, but after the spirit. Rom. 8.1.
and now doe (as a long time we have done) enjoy the bright Sunshine of the glorious Gospel of the blessed God, our Lord and Saviour Iesus christ. Being now Delivered from the power of darkness, under Antichrist, and translated into the Light of Christ Gospel, Let it be our daily care (for it is our duty) to walk worthy the Light, as children of Light; to walk in truth, Epistle 3. John ver. 3. to walk in love, Colos 5.2. to walk in newness of life, Rom. 6.4. to walk, not After the Flesh, but After the Spirit. Rom. 8.1.
but if we walke after the spirit, we shall mind the things of the spirit, we shall be spiritually minded, and our end shall be life and peace. The choise is not difficult.
but if we walk After the Spirit, we shall mind the things of the Spirit, we shall be spiritually minded, and our end shall be life and peace. The choice is not difficult.
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Life is better then death. If you chuse life, you must abandon and forsake the workes of the flesh, which cause death. Adulterie, fornication, vncleannesse, lasciuiousnesse, hatred, variance, emulations, wrath, strife, envyings, murthers, drunkennesse, revellings, vsurie, extortion, oppression, and such like, are workes of the flesh, and doe shut you out from life. Yet may life be yours,
Life is better then death. If you choose life, you must abandon and forsake the works of the Flesh, which cause death. Adultery, fornication, uncleanness, lasciviousness, hatred, variance, emulations, wrath, strife, envyings, murders, Drunkenness, revellings, Usury, extortion, oppression, and such like, Are works of the Flesh, and do shut you out from life. Yet may life be yours,
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if you will be led by the spirit. Loue, ioy, peace, long suffering, gentl•nesse, goodnesse, fayth, meeknesse, temperance, are the fruit of the spirit. Let these dwell among you, and life shall be yours.
if you will be led by the Spirit. Love, joy, peace, long suffering, gentl•nesse, Goodness, faith, meekness, temperance, Are the fruit of the Spirit. Let these dwell among you, and life shall be yours.
Hitherto you haue the first respect, why it was beneficiall & good for the people of Israel, that they were brought vp from the land of Egypt. It was good for them because the people of the land were superstitious and idolatrous, and among such there is no good liuing. The other respect now followeth.
Hitherto you have the First respect, why it was beneficial & good for the people of Israel, that they were brought up from the land of Egypt. It was good for them Because the people of the land were superstitious and idolatrous, and among such there is no good living. The other respect now follows.
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It was beneficiall and good for the people of Israel, that they were brought vp from the land of Egypt; because the people of the land were full of crueltie,
It was beneficial and good for the people of Israel, that they were brought up from the land of Egypt; Because the people of the land were full of cruelty,
The posteritie of Iacob finds too late, what it was for their forefathers, to sell Iacob, a slaue into Egypt. There arose vp a new Pharaoh, a new king ouer Egypt: he knew not Ioseph. Then,
The posterity of Iacob finds too late, what it was for their Forefathers, to fell Iacob, a slave into Egypt. There arose up a new Pharaoh, a new King over Egypt: he knew not Ioseph. Then,
Come on, let vs deale wisely with them, lest they multiplie, and it come to passe, that when there falleth out any warre, they ioyne also v•to our enemies,
Come on, let us deal wisely with them, lest they multiply, and it come to pass, that when there falls out any war, they join also v•to our enemies,
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But, the more they were afflicted, the more they multiplied and grew. This did not a little grieue the Egyptians. The Egyptians therefore made the children of Israell to serue with rigour, and held them in bondage without mercie:
But, the more they were afflicted, the more they multiplied and grew. This did not a little grieve the egyptians. The egyptians Therefore made the children of Israel to serve with rigour, and held them in bondage without mercy:
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Women, midwiues must be suborned to be murtherers, to kill euery manchilde that should be borne of an Hebrew woman. A prodigious crueltie, that a man should kill a man for his sexes sake!
Women, midwives must be suborned to be murderers, to kill every Manchild that should be born of an Hebrew woman. A prodigious cruelty, that a man should kill a man for his sexes sake!
For such crueltie and tyrannie, practised against the children of Israel by the Egyptians, Egypt it selfe is in holy Scripture, stiled, The house of seruitude, or bondage. Exod. 13.3.14. Exod. 20.2. Deut. 5.6. And in sundry other places.
For such cruelty and tyranny, practised against the children of Israel by the egyptians, Egypt it self is in holy Scripture, styled, The house of servitude, or bondage. Exod 13.3.14. Exod 20.2. Deuteronomy 5.6. And in sundry other places.
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Egypt (you see) was the house of bondage, it was the yron furnace, wherein the children of Israel were euill intreated, suffered affliction, and endured much miserie.
Egypt (you see) was the house of bondage, it was the iron furnace, wherein the children of Israel were evil entreated, suffered affliction, and endured much misery.
From Heauen, from the Aire, from the Earth, from the Sea, from light, from darknesse, from heate, from shade, from dew, from raine, and winds, and showers, and birds, and fishes, and beasts, and trees, and from the diuersitie of hearbes, and fruit of the earth, and from the seruice of all creatures, which serue for mans vse, Thou, O Lord hast prouided, to comfort man withall.
From Heaven, from the Air, from the Earth, from the Sea, from Light, from darkness, from heat, from shade, from due, from rain, and winds, and showers, and Birds, and Fish, and beasts, and trees, and from the diversity of herbs, and fruit of the earth, and from the service of all creatures, which serve for men use, Thou, Oh Lord hast provided, to Comfort man withal.
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Hitherto you haue seene the deliuerance of the people of Israel out of Egypt. It was an exceeding great benefit vnto them, that they were thence deliuered: First,
Hitherto you have seen the deliverance of the people of Israel out of Egypt. It was an exceeding great benefit unto them, that they were thence Delivered: First,
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because the Egyptians were Idolaters, and to liue among Idolaters is a very Hell. Secondly, because they were kept vnder by the Egyptians with extremitie of seruitude and bondage.
Because the egyptians were Idolaters, and to live among Idolaters is a very Hell. Secondly, Because they were kept under by the egyptians with extremity of servitude and bondage.
The seruant in the z Poet could say, Omnes profectò liberi Inbentiùs Sumus, quam servi: Euery man preferreth freedome before slauery. The Israelites could doe no lesse:
The servant in the z Poet could say, Omnes profectò Liberi Inbentiùs Sumus, quam servi: Every man preferreth freedom before slavery. The Israelites could do no less:
they could not but account it a great fauour of God towards them, that they were by him freed from the slauerie they endured in Egypt. God when he beginnes a good worke, will perfect it.
they could not but account it a great favour of God towards them, that they were by him freed from the slavery they endured in Egypt. God when he begins a good work, will perfect it.
and therefore he protected and preserued them in the wildernes, which is the next benefit in this verse mentioned to haue beene bestowed by the Lord vpon his people, the people of Israell, in these words, I led you fortie yeares through the wildernesse. A wonderfull benefit. Wonderfull:
and Therefore he protected and preserved them in the Wilderness, which is the next benefit in this verse mentioned to have been bestowed by the Lord upon his people, the people of Israel, in these words, I led you fortie Years through the Wilderness. A wonderful benefit. Wonderful:
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The first circumstance, is of the multitude, which were led. The number of this multitude is set downe, Exod. 12.37. They were sixe hundred thousand men on foote, besides children.
The First circumstance, is of the multitude, which were led. The number of this multitude is Set down, Exod 12.37. They were sixe hundred thousand men on foot, beside children.
A most wonderfull increase from seauentie soules. Old Iacobs seauentie soules which he brought downe into Egypt, in spight of their bondage and bloud-shed, goe forth six hundred thousand men, besides children.
A most wonderful increase from seauentie Souls. Old Iacobs seauentie Souls which he brought down into Egypt, in spite of their bondage and bloodshed, go forth six hundred thousand men, beside children.
It is probable, that it consisted of Egyptians, and other Nations, soiourning in Egypt, who being moued and prepared with those mightie wonders and myracles which they saw in Egypt, might thereupon resolue to ioyne themselues to Israel, to the people of God.
It is probable, that it consisted of egyptians, and other nations, sojourning in Egypt, who being moved and prepared with those mighty wonders and Miracles which they saw in Egypt, might thereupon resolve to join themselves to Israel, to the people of God.
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Whatsoeuer they were, this mingling of diuers other Nations with the people of God, was a liuely type and euident demonstration of the calling of the Gentiles.
Whatsoever they were, this mingling of diverse other nations with the people of God, was a lively type and evident demonstration of the calling of the Gentiles.
God himselfe went before them. How could they but cheerefully follow, when they saw, God led them? God led them by pillars: by a pillar of cloud, and by a pillar of fire. Pillars they were for firmenesse:
God himself went before them. How could they but cheerfully follow, when they saw, God led them? God led them by pillars: by a pillar of cloud, and by a pillar of fire. Pillars they were for firmness:
But where did God shew himselfe so graciously present vnto his people Israel in the cloud, and fire? or in what wildernesse was it? It was in the wildernesse of Etham, which was a great and a sandie desart, lying from the land of Goshen in Egypt, to the Red Sea and beyond it.
But where did God show himself so graciously present unto his people Israel in the cloud, and fire? or in what Wilderness was it? It was in the Wilderness of Etham, which was a great and a sandy desert, lying from the land of Goshen in Egypt, to the Read Sea and beyond it.
where we read, that the Children of Israel tooke their iourney from Succoth, and encamped in Etham in the edge of the wildernesse And the Lord went afore them by day in a pillar of cloud, to lead them the way,
where we read, that the Children of Israel took their journey from Succoth, and encamped in Etham in the edge of the Wilderness And the Lord went afore them by day in a pillar of cloud, to led them the Way,
From Etham they remoued, and encamped before Piha-hiroth, betweene Migdol and the Red Sea, ouer against Baal-zephon: so we read, Exod. 14.2. From hence, from Pi-hahiroth they remoued againe and passed through the middest of the Red Sea. Through the Red Sea, and not drowned? It was euen so.
From Etham they removed, and encamped before Piha-hiroth, between Migdol and the Read Sea, over against Baal-zephon: so we read, Exod 14.2. From hence, from Pi-hahiroth they removed again and passed through the midst of the Read Sea. Through the Read Sea, and not drowned? It was even so.
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And the Children of Israell went into the middest of the Sea vpon drie ground, and the waters were a wall vnto them, on their right hand, and on their left.
And the Children of Israel went into the midst of the Sea upon dry ground, and the waters were a wall unto them, on their right hand, and on their left.
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The Israelites were safely passed through the Red Sea: they passed by faith. The Egyptians pursued after them to the middest of the Sea, and were drowned; for they had not faith. It was Gods pleasure to get him honor vpon them:
The Israelites were safely passed through the Read Sea: they passed by faith. The egyptians pursued After them to the midst of the Sea, and were drowned; for they had not faith. It was God's pleasure to get him honour upon them:
shee shut her mouth vpon the Egyptians, shee swallowed them vp in her waues, and after shee had made sport with them a while, shee cast them vp vpon her sands for a spectacle of triumph to their aduersaries.
she shut her Mouth upon the egyptians, she swallowed them up in her waves, and After she had made sport with them a while, she cast them up upon her sands for a spectacle of triumph to their Adversaries.
on the right hand with the waters of prosperitie; on the left hand with the waters of aduersitie: and yet, through a true faith they walke through both, they are hurt by neither, they ariue on the other side at their wished-for harbour in safetie:
on the right hand with the waters of Prosperity; on the left hand with the waters of adversity: and yet, through a true faith they walk through both, they Are hurt by neither, they arrive on the other side At their wished-for harbour in safety:
We are not yet out of the wildernesse of Etham. For from the Red Sea, Israel went three dayes iourney in the wildernesse of Etham, and pitched in Marah. The storie is so, Num. 33.8. In the 15. of Exodus, vers. 22. it seemeth to be called the wildernesse of Shur. For there you may thus read:
We Are not yet out of the Wilderness of Etham. For from the Read Sea, Israel went three days journey in the Wilderness of Etham, and pitched in Marah. The story is so, Num. 33.8. In the 15. of Exodus, vers. 22. it seems to be called the Wilderness of Shur. For there you may thus read:
From hence many thinke this wildernesse of Shur, to be the same with the wildernesse of Etham. Some will haue Etham to be the generall name of the whole wildernesse,
From hence many think this Wilderness of Shur, to be the same with the Wilderness of Etham. some will have Etham to be the general name of the Whole Wilderness,
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Its ouer against Egypt; therefore it is no part of Egypt. The like collection I make from the 25. of Genesis, ver. 18. there I find, that Shur is before Egypt, as a man goeth to Assyria.
Its over against Egypt; Therefore it is no part of Egypt. The like collection I make from the 25. of Genesis, ver. 18. there I find, that Shur is before Egypt, as a man Goes to Assyria.
Moses brought Israel from the Red Sea, that they might goe forward into the wildernes of Shur: but before they came thither, they spent three daies iourney in the wildernesse of Etham.
Moses brought Israel from the Read Sea, that they might go forward into the Wilderness of Shur: but before they Come thither, they spent three days journey in the Wilderness of Etham.
After that they pitched in the wildernesse of Sinai, Exod. 19.1. From Sinai they came to the wildernes of Paran, Num. 10.12. thence to the wildernesse of Zin, which is Kadesh, Num. 20.1. and then to the wildernesse of Moab, Num. 21.11. Here at Ieabarim they finished their 38. iourney.
After that they pitched in the Wilderness of Sinai, Exod 19.1. From Sinai they Come to the Wilderness of Paran, Num. 10.12. thence to the Wilderness of Zin, which is Kadesh, Num. 20.1. and then to the Wilderness of Moab, Num. 21.11. Here At Ieabarim they finished their 38. journey.
and last of all they pitched in the plaines of Moab by Iordan nere Iericho, Num. 33.48. You haue now heard of many wildernesses. They are all conteined in the wildernesse mentioned in my text:
and last of all they pitched in the plains of Moab by Iordan never Jericho, Num. 33.48. You have now herd of many Wildernesses. They Are all contained in the Wilderness mentioned in my text:
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but the wildernesse of Shur too, and the wildernesse of Sin, and all other the wildernesses, through which the Children of Israel trauailed in their way to the land of promise.
but the Wilderness of Shur too, and the Wilderness of since, and all other the Wildernesses, through which the Children of Israel travailed in their Way to the land of promise.
So speaketh the Psalmist, in that his remarkeable exhortation, to giue thankes to God for particular mercies. It is Psal. 136.16. O, giue thankes vnto the Lord, vnto the God of Gods, vnto the Lord of Lords, to him, who led his people through the wildernesse.
So speaks the Psalmist, in that his remarkable exhortation, to give thanks to God for particular Mercies. It is Psalm 136.16. O, give thanks unto the Lord, unto the God of God's, unto the Lord of lords, to him, who led his people through the Wilderness.
The Lord! He guided his owne people in the wildernes like a flocke. In both places, you heare onely the sound of a wildernesse: and yet were they wildernesses, through which the Lord led and guided his people Israel. Let it be our comfort. God neuer forsakes his people.
The Lord! He guided his own people in the Wilderness like a flock. In both places, you hear only the found of a Wilderness: and yet were they Wildernesses, through which the Lord led and guided his people Israel. Let it be our Comfort. God never forsakes his people.
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When he hath led them through one wildernesse, he will lead them through a second, through a third, through all: He will neuer leaue them, till he see them safely arriued in the place, where they wish to be.
When he hath led them through one Wilderness, he will led them through a second, through a third, through all: He will never leave them, till he see them safely arrived in the place, where they wish to be.
From thence, from the wildernesse of Sinai, by many iourneys they came to mount Hor, where was their foure and thirtieth mansion, in the wildernes of Zin or Cades. In comming thither they spent nine and thirtie yeares. There in mount Hor, died Aaron their priest.
From thence, from the Wilderness of Sinai, by many journeys they Come to mount Hor, where was their foure and thirtieth mansion, in the Wilderness of Zin or Cades. In coming thither they spent nine and thirtie Years. There in mount Hor, died Aaron their priest.
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all eyght with good successe they made in the remainder of that fortieth yeare: and they pitched in the plaines of Moab by Iordan neere Iericho, where was their two and fortieth, and their last mansion.
all eyght with good success they made in the remainder of that fortieth year: and they pitched in the plains of Moab by Iordan near Jericho, where was their two and fortieth, and their last mansion.
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HEre was the fulfilling of that promise, which was long before made to Abraham. The promise was first made to Abraham, when from Haran he was come into the land of Canaan, Gen. 12.7. Vnto thy seed will I giue this land.
Here was the fulfilling of that promise, which was long before made to Abraham. The promise was First made to Abraham, when from Haran he was come into the land of Canaan, Gen. 12.7. Unto thy seed will I give this land.
It was renued vnto him after his returne from Egypt to the land of Canaan, Gen. 13.15. All the land which thou seest, to thee will I giue it, and to thy seed for euer.
It was renewed unto him After his return from Egypt to the land of Canaan, Gen. 13.15. All the land which thou See, to thee will I give it, and to thy seed for ever.
The Kenites, and the Kenizites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the Amorites, and the Canaanites, and the Girgasites, and the Iebusites. Ten sundry Nations are rehearsed, whose countries are promised to the seed of Abraham. Among them are the Amorites.
The Kenites, and the Kenizites, and the Kadmonites, and the Hittites, and the Perizzites, and the Rephaims, and the amorites, and the Canaanites, and the Girgashites, and the Jebusites. Ten sundry nations Are rehearsed, whose countries Are promised to the seed of Abraham. Among them Are the amorites.
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but, some foure hundred and seauentie yeares after the promise. From the promise to their going forth out of Egypt, were foure hundred and thirtie yeares:
but, Some foure hundred and seauentie Years After the promise. From the promise to their going forth out of Egypt, were foure hundred and thirtie Years:
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to which if you will adde, their fortie yeares iourney in thc wildernesse, you haue the full number of foure hundred and seauentie yeares, the space betweene the promise, and the performance.
to which if you will add, their fortie Years journey in thc Wilderness, you have the full number of foure hundred and seauentie Years, the Molle between the promise, and the performance.
He leauing his owne countrey, his kinred, and his fathers house, comes vnto a people who knew him not; (and he knew not them) takes possession for that seed which he had not, which in nature he was not like to haue; of that land, whereof hee should not haue one foote, wherein his seed should not be setled for almost fiue hundred yeares after.
He leaving his own country, his kindred, and his Father's house, comes unto a people who knew him not; (and he knew not them) Takes possession for that seed which he had not, which in nature he was not like to have; of that land, whereof he should not have one foot, wherein his seed should not be settled for almost fiue hundred Years After.
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O, the power of fayth! It preuents time: it makes future things as present. If we be the true sons of Abraham, and haue but one graine of his faith, we haue alreadie the possession of our land of promise the celestiall Canaan: though we soiourne here on earth,
O, the power of faith! It prevents time: it makes future things as present. If we be the true Sons of Abraham, and have but one grain of his faith, we have already the possession of our land of promise the celestial Canaan: though we sojourn Here on earth,
The seed of Abraham, the children of Israel, after their fortie yeares trauaile in the wildernesse, got possession of the land of the Amorite, which long before was promised vnto them.
The seed of Abraham, the children of Israel, After their fortie Years travail in the Wilderness, god possession of the land of the Amorite, which long before was promised unto them.
How shall we hope to trust in him for greater matters, for impossibilities, if we trust him not for smaller matters, for probabilities. How can I depend on God for raysing my bodie from the graue,
How shall we hope to trust in him for greater matters, for impossibilities, if we trust him not for smaller matters, for probabilities. How can I depend on God for raising my body from the graven,
The Lord, who brought Israel out of Egypt, and led them fortie yeares through the wildernesse, to possesse the land of the Amorite, and all that while nourished and fed them;
The Lord, who brought Israel out of Egypt, and led them fortie Years through the Wilderness, to possess the land of the Amorite, and all that while nourished and fed them;
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and so blessed the very clothes and the shoes they wore, that neither their clothes nor shoes all that while were waxen old; he is the same Lord still:
and so blessed the very clothes and the shoes they wore, that neither their clothes nor shoes all that while were waxed old; he is the same Lord still:
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Educti sumus de Aegypto, we are brought out of Egypt. There were we in bondage to the Deuill, as to a Pharaoh; there Lutea opera in terrenis desiderijs agebamus, dirtie workes in the earthly desires of our flesh were the fruits of our labours.
Educti sumus de Egypt, we Are brought out of Egypt. There were we in bondage to the devil, as to a Pharaoh; there Lutea opera in terrenis desiderijs agebamus, dirty works in the earthly Desires of our Flesh were the fruits of our labours.
as to the tyrannie of the Egyptians. Now are wee passed through Baptisme as through the Red Sea, therefore Red, because it is consecrated with the Bloud of Christ. In this Sea, the Red Sea of Baptisme, the Egyptians our enemies,
as to the tyranny of the egyptians. Now Are we passed through Baptism as through the Read Sea, Therefore Read, Because it is consecrated with the Blood of christ. In this Sea, the Read Sea of Baptism, the egyptians our enemies,
Now are wee in the wildernesse, in eremo huius vitae (sayth the same Saint Austine lib. 50. Homil. 20.) we are in the wildernesse of this life. Here Christ is with vs. He protecteth vs, he preserueth vs, he feedeth vs with his Word and Sacraments. His word is a light vnto our steps, to guide vs that we erre not. His Sacraments are two:
Now Are we in the Wilderness, in eremo Huius vitae (say the same Saint Augustine lib. 50. Homily 20.) we Are in the Wilderness of this life. Here christ is with us He Protecteth us, he Preserveth us, he feeds us with his Word and Sacraments. His word is a Light unto our steps, to guide us that we err not. His Sacraments Are two:
We shall haue the full fruition of the promised land, of the supernall Ierusalem, of the land of the liuing, of the Kingdome of Heauen. To which God bring vs all.
We shall have the full fruition of the promised land, of the supernal Ierusalem, of the land of the living, of the Kingdom of Heaven. To which God bring us all.
THe blessings and benefits which Amos in this Chapter remembreth to haue beene bestowed by Almightie God vpon his people, the ten tribes of Israel, are partly Corporall, and partly Spirituall. Of their Corporall benefits I haue heretofore in your hearing discoursed in my two former Sermons.
THe blessings and benefits which Amos in this Chapter Remember to have been bestowed by Almighty God upon his people, the ten tribes of Israel, Are partly Corporal, and partly Spiritual. Of their Corporal benefits I have heretofore in your hearing discoursed in my two former Sermons.
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9. their deliuerance out of Egypt, their protection and preseruation in the wildernesse for fortie yeares, to the end that they might at length possesse the land of the Amorite, ver. 10. These were notable benefits, though they were but Corporall. But the benefit, whereof I am now to speake, is Spirituall. It is the doctrine of the sincere worship of God, and of eternall saluation, together with the free vse and passage thereof:
9. their deliverance out of Egypt, their protection and preservation in the Wilderness for fortie Years, to the end that they might At length possess the land of the Amorite, ver. 10. These were notable benefits, though they were but Corporal. But the benefit, whereof I am now to speak, is Spiritual. It is the Doctrine of the sincere worship of God, and of Eternal salvation, together with the free use and passage thereof:
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you may also call it an asseueration. Its set downe in the forme of a question: where you may obserue, who moues the question, to whom it is moued, and what the question is.
you may also call it an asseveration. Its Set down in the Form of a question: where you may observe, who moves the question, to whom it is moved, and what the question is.
I, who brought you vp from the land of Egypt, I, who for fortie yeares together led you through the wildernesse, that you might possesse the land of the Amorites; I, who thus blessed you with corporall benedictions, haue not beene wanting to you in Spirituall; I also raised vp of your sonnes for Prophets, and of your yong men for Nazarites.
I, who brought you up from the land of Egypt, I, who for fortie Years together led you through the Wilderness, that you might possess the land of the amorites; I, who thus blessed you with corporal benedictions, have not been wanting to you in Spiritual; I also raised up of your Sons for prophets, and of your young men for nazarites.
feci surgere, or feci vt surgerent, I made to arise, I made Prophets to rise out of your sonnes. I made them to rise; that is, feci vt existerent, I made them to be. In this sense I finde the word vsed, Deut. 34.10. NONLATINALPHABET And there arose not a Prophet since in Israell like vnto Moses. There arose not, that is, there was not. There was not a Prophet since like vnto Moses. So Mat. 11.11. where the Greeke is NONLATINALPHABET, the Vulgar Latin hath, Non surrexit. Our now English renders it, There hath not risen. Among them that are borne of women, there hath not risen a greater then Iohn the Baptist. There hath not risen, that is, there hath not beene. Among them that are borne of women, there hath not beene a greater then Iohn the Baptist. So here;
Feci surgere, or Feci vt surgerent, I made to arise, I made prophets to rise out of your Sons. I made them to rise; that is, Feci vt existerent, I made them to be. In this sense I find the word used, Deuteronomy 34.10. And there arose not a Prophet since in Israel like unto Moses. There arose not, that is, there was not. There was not a Prophet since like unto Moses. So Mathew 11.11. where the Greek is, the vulgar Latin hath, Non surrexit. Our now English renders it, There hath not risen. Among them that Are born of women, there hath not risen a greater then John the Baptist. There hath not risen, that is, there hath not been. Among them that Are born of women, there hath not been a greater then John the Baptist. So Here;
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of your brethren; so they are called, Deut. 18.15. The Lord thy God will raise vp vnto thee a Prophet from the middest of thee, of thy brethren like vnto me.
of your brothers; so they Are called, Deuteronomy 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brothers like unto me.
or forrainers, but such as were home-bred, and of your owne lineage, sayth Brentius. Of your sonnes ] that is (say some Hebrewes, R. Dauid, and R. Solomo) ex parvulis, of your little ones;
or foreigners, but such as were Homebred, and of your own lineage, say Brent. Of your Sons ] that is (say Some Hebrews, R. David, and R. Solomon) ex parvulis, of your little ones;
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Prophets ] I read in the old Testament of two sorts of Prophets. Some were taught in Schooles vnder the discipline of other Prophets; who were heretofore called Filij Prophetarum, sonnes of the Prophets. They are so called, 2. King. 4.1. & 6.1. Others had their calling immediately from God, and were by him extraordinarily inspired with gifts from aboue;
prophets ] I read in the old Testament of two sorts of prophets. some were taught in Schools under the discipline of other prophets; who were heretofore called Filij Prophetarum, Sons of the prophets. They Are so called, 2. King. 4.1. & 6.1. Others had their calling immediately from God, and were by him extraordinarily inspired with Gifts from above;
as, by dreames, by visions, by inspiration of the holy Spirit, by expresse word, vttered by some Angell representing God; and by God himselfe, speaking to them face to face.
as, by dreams, by visions, by inspiration of the holy Spirit, by express word, uttered by Some Angel representing God; and by God himself, speaking to them face to face.
That they were fitted to their Propheticall function by dreames and visions. We know by, Num. 12.6. where the Lord thus speaketh vnto Aaron, and to Miriam: Heare now my words.
That they were fitted to their Prophetical function by dreams and visions. We know by, Num. 12.6. where the Lord thus speaks unto Aaron, and to Miriam: Hear now my words.
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and will speake vnto him in a dreame. We know it likewise by Elihues words vnto Iob, chap. 33.14. G•d speaketh once, yea twice, yet man perceiueth it not.
and will speak unto him in a dream. We know it likewise by Elihues words unto Job, chap. 33.14. G•d speaks once, yea twice, yet man perceives it not.
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Then he openeth the eares of men, and sealeth their instruction. It may also be gathered out of the euen-now cited place of Ioel, chap. 2.28. I will powre of my Spirit vpon all flesh, and your sonnes and your daughters shall prophecie, your old men shall dreame dreames, your yong men shall see visions.
Then he Openeth the ears of men, and Sealeth their instruction. It may also be gathered out of the euen-now cited place of Joel, chap. 2.28. I will pour of my Spirit upon all Flesh, and your Sons and your daughters shall prophecy, your old men shall dream dreams, your young men shall see visions.
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as they were mooued by the holy Ghost. So were they, by the expresse word of some Angell representing God; as, Gen. 19.13. There shall you find two Angels instructing Lot concerning the ouerthrow of Sodome. And sometime they were enabled to their holy calling by God himselfe, speaking to them face to face. So was Moses. The Lord spake vnto Moses face to face, as a man speaketh vnto his friend. Exod. 33.11.
as they were moved by the holy Ghost. So were they, by the express word of Some Angel representing God; as, Gen. 19.13. There shall you find two Angels instructing Lot Concerning the overthrow of Sodom. And sometime they were enabled to their holy calling by God himself, speaking to them face to face. So was Moses. The Lord spoke unto Moses face to face, as a man speaks unto his friend. Exod 33.11.
Now whether Prophets of old time, were enabled to the exercise of their sacred function by God himselfe, speaking vnto them face to face, or by the apparition of Angels representing God, or by the inspiration of the holy Spirit, or by visions, or by dreames, it was out of doubt a great blessing vnto Israel, to haue Prophets sent vnto them:
Now whither prophets of old time, were enabled to the exercise of their sacred function by God himself, speaking unto them face to face, or by the apparition of Angels representing God, or by the inspiration of the holy Spirit, or by visions, or by dreams, it was out of doubt a great blessing unto Israel, to have prophets sent unto them:
For though yong men for the most part are addicted vnto pleasures, yet did God raise vp of them, some, that should withdraw themselues from the pleasures of this world, either for a time, or for euer;
For though young men for the most part Are addicted unto pleasures, yet did God raise up of them, Some, that should withdraw themselves from the pleasures of this world, either for a time, or for ever;
and these were called Nazirites; Naziraei. They were called Nazaraei, quasi Separatitij, saith Mercer; as Separatists, or men separated from wine, and vulgar delights, that they might the more freely apply their wits and studies to the law of God and his worship.
and these were called Nazirites; Nazirite. They were called Nazarei, quasi Separatitij, Says Mercer; as Separatists, or men separated from wine, and Vulgar delights, that they might the more freely apply their wits and studies to the law of God and his worship.
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Nazarites ] Nazarai: They are so called by the author of the Vulgar Latin, and so almost by all the Ancient, and by many moderne interpreters, by Benedictus, Castalio, and Caluin, by Iunius and Tremellius in their Bible printed by Wechell at Francford A. C. 1579. But the same Iunius and Tremellius in their later editions of the Bible, do call them Neziraeos, Nezirites, so doth Vatablus. Drusius calls them Naziraeos, Nazirites, so doth Pagnine in NONLATINALPHABET Nezirites or Nazirites. Well may they be so called for distinctions sake,
nazarites ] Nazarai: They Are so called by the author of the vulgar Latin, and so almost by all the Ancient, and by many modern Interpreters, by Benedictus, Castalio, and Calvin, by Iunius and Tremellius in their bible printed by Wechell At Franfurt A. C. 1579. But the same Iunius and Tremellius in their later editions of the bible, do call them Nazirite, Nezirites, so does Vatablus. Drusius calls them Nazirite, Nazirites, so does Pagnine in Nezirites or Nazirites. Well may they be so called for Distinctions sake,
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euen to distinguish them from Nazarites. Christ is called a Nazarite, Matth. 2.23. NONLATINALPHABET, which is by many translated Nazaraeus, a Nazarite. He dwelt in a Citie called Nazareth, that it might be fulfilled which was spoken by the Prophets, He shall be called a Nazarite.
even to distinguish them from nazarites. christ is called a Nazarite, Matthew 2.23., which is by many translated Nazaraeus, a Nazarite. He dwelled in a city called Nazareth, that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarite.
NONLATINALPHABET, a Nazarite. Our now English well translates it a Nazarene; for Iesus, Marc. 1.24. is called NONLATINALPHABET, a Nazarene. Nazaraeus and Nazarenus, ech name is deriued from Nazareth the Citie, wherein Iesus had his habitation.
, a Nazarite. Our now English well translates it a Nazarene; for Iesus, Marc. 1.24. is called, a Nazarene. Nazaraeus and Nazarene, each name is derived from Nazareth the city, wherein Iesus had his habitation.
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Wherefore they who interpret that, Matth. 2. NONLATINALPHABET, he shall be called a Nazarite, & do think that S. Matthew had respect to the Nazarites of the old Testament, as to the types of Christ, may well be deceiued.
Wherefore they who interpret that, Matthew 2., he shall be called a Nazarite, & do think that S. Matthew had respect to the nazarites of the old Testament, as to the types of christ, may well be deceived.
Some, I grant, are of opinion, that S. Matthew doth allude to those voluntarie and vowed Nazarites, of whom we read, Num. 6. and some, that S. Matthew hath reference to Samson, who was a Nazarite by Gods singular ordination.
some, I grant, Are of opinion, that S. Matthew does allude to those voluntary and vowed nazarites, of whom we read, Num. 6. and Some, that S. Matthew hath Referente to samson, who was a Nazarite by God's singular ordination.
Not in the name. The name of Nazarites in the old Testament is Nezirim, by the letter Zaijn, from the root Nazar, which signifieth to separate: but the name in S. Matthew according to the Syriack Paraphrast is Notzraia, by the letter Tsadi, from the roote NONLATINALPHABET which signifieth to keepe. There is therefore no ground in the name,
Not in the name. The name of nazarites in the old Testament is Nazarites, by the Letter Zaijn, from the root Nazar, which signifies to separate: but the name in S. Matthew according to the Syriac Paraphrast is Notzraia, by the Letter Tsaddi, from the root which signifies to keep. There is Therefore no ground in the name,
and from the common custome of the Iewes. There is therefore no ground in the matter, why any should thinke, that S. Matthew alludeth to the Nazarites of the olde Testament.
and from the Common custom of the Iewes. There is Therefore no ground in the matter, why any should think, that S. Matthew alludeth to the nazarites of the old Testament.
The Nazarites of the old Testament, I told you, were for distinction sake called by Iunius, Tremellius and Vatablus, Nezirites, and by Drusius and Pagnine, Nazarites. It is according to the Hebrew points.
The nazarites of the old Testament, I told you, were for distinction sake called by Iunius, Tremellius and Vatablus, Nezirites, and by Drusius and Pagnine, nazarites. It is according to the Hebrew points.
for I am a Nazarite of God. In that place for NONLATINALPHABET, some read NONLATINALPHABET, as Eusebius witnesseth in his 7. booke of Euangelicall Demonstration, chap. 5. A Nazirite. NONLATINALPHABET, saith he, is according to the Septuagint NONLATINALPHABET, holy; according to Aquila, NONLATINALPHABET, a separation; according to Symmachus, NONLATINALPHABET, vntouched: from hence NONLATINALPHABET, a Nazirite, signifieth either one that is holy, or one that is seperate, or one that is vntouched, integrious and vnspotted.
for I am a Nazarite of God. In that place for, Some read, as Eusebius Witnesseth in his 7. book of Evangelical Demonstration, chap. 5. A Nazirite., Says he, is according to the septuagint, holy; according to Aquila,, a separation; according to Symmachus,, untouched: from hence, a Nazirite, signifies either one that is holy, or one that is separate, or one that is untouched, integrious and unspotted.
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NONLATINALPHABET, for a sanctification: or, I raised vp of your yong men, NONLATINALPHABET, for men sanctified; or I raised vp of your yong men, NONLATINALPHABET, for Nazirites.
, for a sanctification: or, I raised up of your young men,, for men sanctified; or I raised up of your young men,, for Nazirites.
For Nazarites ] Certainely they were so called of Nazar, which signifieth to separate. For they were separated from the vulgar sort of men, by a certaine course of life, whereto they were to be tyed by vow. The law that concerneth them is in the sixth of Numbers. The law hath sundry branches.
For nazarites ] Certainly they were so called of Nazar, which signifies to separate. For they were separated from the Vulgar sort of men, by a certain course of life, whereto they were to be tied by Voelli. The law that concerns them is in the sixth of Numbers. The law hath sundry branches.
One is, Whosoeuer shall separate himselfe to vow the vow of a Nazirite, to separate himselfe vnto the Lord, he shall not drinke wine or strong drinke,
One is, Whosoever shall separate himself to Voelli the Voelli of a Nazirite, to separate himself unto the Lord, he shall not drink wine or strong drink,
Whosoeuer shall separate himselfe to vow the vow of a Nazarite, there shall no rasour come vpon his head, the locks of the haire of his head shall be suffered to grow.
Whosoever shall separate himself to Voelli the Voelli of a Nazarite, there shall no razor come upon his head, the locks of the hair of his head shall be suffered to grow.
first he shall shaue his head: secondly, he shall offer vp sacrifices. These sacrifices were two Turtles or two yong Pigeons, and a Lambe of the first yeare.
First he shall shave his head: secondly, he shall offer up Sacrifices. These Sacrifices were two Turtle or two young Pigeons, and a Lamb of the First year.
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One of Turtles or Pigeons was to be offered for a sinne-offering, the other for a burnt o•fering; and the Lambe for a trespasse offering. This you haue vers. 9, 10, 11, 12. The fift branch is:
One of Turtle or Pigeons was to be offered for a sin-offering, the other for a burned o•fering; and the Lamb for a trespass offering. This you have vers. 9, 10, 11, 12. The fift branch is:
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18. Thirdly, he shall burne the haire of his head in the fire which is vnder one of the sacrifices, vers. 18. Fourthly, the Priest shall take certaine parts of the sacrifice, and shall waue them for a waue offering before the Lord, vers.
18. Thirdly, he shall burn the hair of his head in the fire which is under one of the Sacrifices, vers. 18. Fourthly, the Priest shall take certain parts of the sacrifice, and shall wave them for a wave offering before the Lord, vers.
God would haue the ministerie of his word to be ordinarie, and perpetuall, among the Israelites, and for that end, he gaue them Prophets of their sonnes, men of riper yeares;
God would have the Ministry of his word to be ordinary, and perpetual, among the Israelites, and for that end, he gave them prophets of their Sons, men of riper Years;
by it our soules do liue, Deut. 8.3. Its NONLATINALPHABET, 1. Pet. 1.23. incorruptible seede. Seede committed to the earth, taketh roote, groweth vp, blossometh, and beareth fruit.
by it our Souls do live, Deuteronomy 8.3. Its, 1. Pet. 1.23. incorruptible seed. Seed committed to the earth, Takes root, grows up, blossometh, and bears fruit.
Sith the word of God is such, doth it not follow of necessitie, that the ministerie of it, freely exercised in any Nation, will be to that Nation a blessing of an inestimable value? Can it be denyed? The Prophet Esay, chap. 52.7. with admiration auoucheth it:
Sith the word of God is such, does it not follow of necessity, that the Ministry of it, freely exercised in any nation, will be to that nation a blessing of an inestimable valve? Can it be denied? The Prophet Isaiah, chap. 52.7. with admiration avoucheth it:
How beautifull vpon the mountaines are the feete of him, that bringeth good tidings, that publisheth peace, that bringeth good tidings of good, that publisheth saluation, that saith vnto Zion, Thy God reigneth? S. Paul is so resolued vpon the certainty of this truth, that Rom. 10.15. he resumeth the words of the Prophet.
How beautiful upon the Mountains Are the feet of him, that brings good tidings, that Publisheth peace, that brings good tidings of good, that Publisheth salvation, that Says unto Zion, Thy God Reigneth? S. Paul is so resolved upon the certainty of this truth, that Rom. 10.15. he resumeth the words of the Prophet.
Conferre we these two places, one with the other, that of Esay, with this of Paul, and we shall behold a heape of blessings showring downe vpon them, to whom God sendeth the ministers of his Gospell; for they bring with them the word of saluation, the doctrine of peace, the doctrine of good things, and the doctrine of the kingdome. Such is the Gospell of Christ.
Confer we these two places, one with the other, that of Isaiah, with this of Paul, and we shall behold a heap of blessings showering down upon them, to whom God sends the Ministers of his Gospel; for they bring with them the word of salvation, the Doctrine of peace, the Doctrine of good things, and the Doctrine of the Kingdom. Such is the Gospel of christ.
It is the power of God vnto saluation, that is, it is the instrument of the power of God; or it is the powerfull instrument of God, which he vseth to bring men vnto saluation. And secondly,
It is the power of God unto salvation, that is, it is the Instrument of the power of God; or it is the powerful Instrument of God, which he uses to bring men unto salvation. And secondly,
because it teacheth vs concerning the author of our Saluation, euen Christ Iesus. An Angell of the Lord appeared vnto Ioseph in a dreame, and saith vnto him:
Because it Teaches us Concerning the author of our Salvation, even christ Iesus. an Angel of the Lord appeared unto Ioseph in a dream, and Says unto him:
Ioseph, the sonne of Dauid, feare not to take vnto thee Mary thy wife, for that which is conceiued in her, is of the Holy Ghost: And she shall bring forth a sonne, and thou shalt call his name Iesus: for he shall saue his people from their sinnes, Matth. 1.21.
Ioseph, the son of David, Fear not to take unto thee Marry thy wife, for that which is conceived in her, is of the Holy Ghost: And she shall bring forth a son, and thou shalt call his name Iesus: for he shall save his people from their Sins, Matthew 1.21.
Iesus, he is the Sauiour of his people, merito, & efficacia, by merit and by efficacie. By merit; because he hath by his death purchased for his people, for all the elect, the remission of their sinnes,
Iesus, he is the Saviour of his people, merito, & Efficacy, by merit and by efficacy. By merit; Because he hath by his death purchased for his people, for all the elect, the remission of their Sins,
and the donation of the holy Spirit, and life eternall. And by efficacie; because by the Holy Spirit, and by the preaching of the Gospell, he worketh in the elect true faith, by which they doe not onely lay hold on the merit of Christ in the promise of the Gospell, but also they studie to serue God according to his holy commandements.
and the donation of the holy Spirit, and life Eternal. And by efficacy; Because by the Holy Spirit, and by the preaching of the Gospel, he works in the elect true faith, by which they do not only lay hold on the merit of christ in the promise of the Gospel, but also they study to serve God according to his holy Commandments.
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Vnto you is borne a Sauiour: where you haue, what you are to beleeue of the Natiuitie of Christ. He is borne a Sauiour vnto you. Vnto you: not onely to those shepheards, to whom this Angell of the Lord speakes the words;
Unto you is born a Saviour: where you have, what you Are to believe of the Nativity of christ. He is born a Saviour unto you. Unto you: not only to those shepherds, to whom this Angel of the Lord speaks the words;
but vnto you, vnto you: vnto euery one of you in particular, and vnto me. When I heare the Angels words, Christ is borne a Sauiour vnto you, I apply them vnto my selfe,
but unto you, unto you: unto every one of you in particular, and unto me. When I hear the Angels words, christ is born a Saviour unto you, I apply them unto my self,
I liue, yet not I now, but Christ liueth in me, and that life which I now liue in the flesh, I liue by the faith of the Sonne of God, who loued me, and gaue himselfe for me.
I live, yet not I now, but christ lives in me, and that life which I now live in the Flesh, I live by the faith of the Son of God, who loved me, and gave himself for me.
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Christ is borne a Sauiour vnto me. Peter filled with the Holy Ghost seales this truth, Act. 4.12. There is no Saluation in any other, then in the name of Iesus Christ of Nazareth. There is no other name vnder Heauen giuen among men, whereby we must be saued, then the name of Iesus Christ of Nazareth. Againe Act. 15.11. he professeth it:
christ is born a Saviour unto me. Peter filled with the Holy Ghost Seals this truth, Act. 4.12. There is no Salvation in any other, then in the name of Iesus christ of Nazareth. There is no other name under Heaven given among men, whereby we must be saved, then the name of Iesus christ of Nazareth. Again Act. 15.11. he Professes it:
It must be our beleefe too, if we will be saued. We, we in particular must beleeue, that through the grace of the Lord Iesus, we shall be saued. We shall be saued! Whats that? It is in S. Pauls phrase, we shall be made aliue, 1. Cor. 15.22. As in Adam all dye, so in Christ shall all be made aliue.
It must be our belief too, if we will be saved. We, we in particular must believe, that through the grace of the Lord Iesus, we shall be saved. We shall be saved! Whats that? It is in S. Paul's phrase, we shall be made alive, 1. Cor. 15.22. As in Adam all die, so in christ shall all be made alive.
As in the kingdome of death there is no man without Adam, so in the kingdome of life, there is no man without Christ: as by Adam all men were made vnrighteous,
As in the Kingdom of death there is no man without Adam, so in the Kingdom of life, there is no man without christ: as by Adam all men were made unrighteous,
Thus haue I prooued vnto you, that the Gospell of Christ is the word of Saluation, as well because it is the power of God vnto Saluation, as also because it teacheth vs of the author of our Saluation.
Thus have I proved unto you, that the Gospel of christ is the word of Salvation, as well Because it is the power of God unto Salvation, as also Because it Teaches us of the author of our Salvation.
Secondly, it is the doctrine of Peace. The Gospell of Christ is called the doctrine of peace, because the ministers of the Gospell do publish and preach Peace. This Peace which they publish and preach is threefold:
Secondly, it is the Doctrine of Peace. The Gospel of christ is called the Doctrine of peace, Because the Ministers of the Gospel do publish and preach Peace. This Peace which they publish and preach is threefold:
First, they preach Peace betweene God and man: that Peace, which Christ hath procured vs by the blood of his Crosse, Coloss. 1.20. In which respect he is called our Peace, Ephes. 2.14.
First, they preach Peace between God and man: that Peace, which christ hath procured us by the blood of his Cross, Coloss. 1.20. In which respect he is called our Peace, Ephesians 2.14.
Secondly, they preach Peace betweene man and man. They exhort you with the Apostle, Rom. 12.18. If it be possible, as much as lyeth in you, haue peace with all men, and 2. Cor. 13.11. Be of one minde, liue in Peace.
Secondly, they preach Peace between man and man. They exhort you with the Apostle, Rom. 12.18. If it be possible, as much as lies in you, have peace with all men, and 2. Cor. 13.11. Be of one mind, live in Peace.
Thirdly, they preach peace betweene man and himselfe: betweene man and his owne conscience. It is that Peace, whereof we read, Psal. 119.165. Great Peace haue they which loue thy Law, O Lord, and nothing shall offend them;
Thirdly, they preach peace between man and himself: between man and his own conscience. It is that Peace, whereof we read, Psalm 119.165. Great Peace have they which love thy Law, Oh Lord, and nothing shall offend them;
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they shall haue no stumbling blocke laid in their wayes: though outwardly they be assaulted by aduersitie, crosses and troubles, yet within they are quiet:
they shall have no stumbling block laid in their ways: though outwardly they be assaulted by adversity, Crosses and Troubles, yet within they Are quiet:
From this threefold peace published and preached by the ministers of the Gospell of Christ, the Gospell of Christ may well be called, the doctrine of Peace.
From this threefold peace published and preached by the Ministers of the Gospel of christ, the Gospel of christ may well be called, the Doctrine of Peace.
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Thirdly, it is the doctrine of good things. The Gospell of Christ is called the doctrine of good things. Of good things! The name of Gospell in the Greeke tongue imports as much. The Greekes call it NONLATINALPHABET;
Thirdly, it is the Doctrine of good things. The Gospel of christ is called the Doctrine of good things. Of good things! The name of Gospel in the Greek tongue imports as much. The Greeks call it;
What else I pray you is NONLATINALPHABET, that, which you call the Gospell, but a celestiall doctrine, which God first reuealed in Paradice, afterward published by the Patriarches and Prophets, shadowed out in sacrifices and ceremonies, and last of all accomplished by his only begotten Sonne? God who is onely good, yea, is goodnes it selfe, is the author of the Gospell, and therefore the Gospell must needs bring with it a message of good things. The message it bringeth is this;
What Else I pray you is, that, which you call the Gospel, but a celestial Doctrine, which God First revealed in Paradise, afterwards published by the Patriarchs and prophets, shadowed out in Sacrifices and ceremonies, and last of all accomplished by his only begotten Son? God who is only good, yea, is Goodness it self, is the author of the Gospel, and Therefore the Gospel must needs bring with it a message of good things. The message it brings is this;
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that mankinde is redeemed by the death of Christ, the only begotten Sonne of God, our Messias and Sauiour, in whom is promised and preached to all that truly beleeue in him, perfect deliuerance from sinne, death, and the euerlasting curse. Could there be any more happy or welcom tidings to mankinde,
that mankind is redeemed by the death of christ, the only begotten Son of God, our Messias and Saviour, in whom is promised and preached to all that truly believe in him, perfect deliverance from sin, death, and the everlasting curse. Could there be any more happy or welcome tidings to mankind,
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Fourthly, it is the doctrine of the Kingdome. The Gospell of Christ is the doctrine of the Kingdome. Its so called, Luk. 4.43. where Christ saith of himselfe, I must preach the kingdome of God to other Cities also. So is it, Mark. 1.14. there the Euangelist saith of Christ, that he preached the kingdom of God in Galilee. This Kingdome is twofold;
Fourthly, it is the Doctrine of the Kingdom. The Gospel of christ is the Doctrine of the Kingdom. Its so called, Luk. 4.43. where christ Says of himself, I must preach the Kingdom of God to other Cities also. So is it, Mark. 1.14. there the Evangelist Says of christ, that he preached the Kingdom of God in Galilee. This Kingdom is twofold;
if the Gospell of Christ be the word of Saluation: if it be the doctrine of Peace, of Peace betweene God and man, betweene man and man, betweene man and himselfe: if it be the doctrine of good things, of our deliuerance from sinne, from death, and from the curse of the Law: if it be the doctrine of the Kingdome; the Kingdome of grace, and the Kingdome of glory. then must it be granted, that the Ministers of the Gospell do bring with them blessings of an inestimable value. And such is my doctrine;
if the Gospel of christ be the word of Salvation: if it be the Doctrine of Peace, of Peace between God and man, between man and man, between man and himself: if it be the Doctrine of good things, of our deliverance from sin, from death, and from the curse of the Law: if it be the Doctrine of the Kingdom; the Kingdom of grace, and the Kingdom of glory. then must it be granted, that the Ministers of the Gospel do bring with them blessings of an inestimable valve. And such is my Doctrine;
First, the Ministers of the Gospell. They may here be put in minde of their dutie, which is willingly and cheerefully to preach the Gospell. This their dutie may be called a debt. S. Paul calls it so, Rom. 1.14, 15. I am debtor both to the Grecians and to the Barbarians, both to the wise men, and to the vnwise.
First, the Ministers of the Gospel. They may Here be put in mind of their duty, which is willingly and cheerfully to preach the Gospel. This their duty may be called a debt. S. Paul calls it so, Rom. 1.14, 15. I am debtor both to the Greeks and to the Barbarians, both to the wise men, and to the unwise.
his debt was, to preach the Gospell: the persons to whom he was indebted, were Greekes and Barbarians, the wise and the vnwise. His good conscience to discharge his debt, appeareth in his readinesse to doe it:
his debt was, to preach the Gospel: the Persons to whom he was indebted, were Greeks and Barbarians, the wise and the unwise. His good conscience to discharge his debt, appears in his readiness to do it:
We also must acknowledge a debt, and must make a conscience of discharging it. The obligation or bond whereby we are made debtors is our ministeriall calling.
We also must acknowledge a debt, and must make a conscience of discharging it. The obligation or bound whereby we Are made debtors is our ministerial calling.
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Our debt is, to preach the Gospell. The persons to whom we are indebted, are our owne flocke, our owne people, the people ouer whom the Lord hath made vs ouer-seers.
Our debt is, to preach the Gospel. The Persons to whom we Are indebted, Are our own flock, our own people, the people over whom the Lord hath made us Overseers.
Secondly, the vse of my doctrine concerneth you, who are the hearers of the word. You also may here be put in minde of your dutie, which is patiently and attentiuely to heare the word preached.
Secondly, the use of my Doctrine concerns you, who Are the hearers of the word. You also may Here be put in mind of your duty, which is patiently and attentively to hear the word preached.
and outward, your peace with God, your peace with man, your peace with your owne consciences? Is it not the doctrine of good things, your deliuerance from sinne, from death,
and outward, your peace with God, your peace with man, your peace with your own Consciences? Is it not the Doctrine of good things, your deliverance from sin, from death,
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and from the curse of the Law? Is it not the publication of the Kingdome of God, his kingdome of gra•e, wherein you now may liue, tha hereafter you may liue in the Kingdome of glory? Is it not euen thus? Can it be denyed?
and from the curse of the Law? Is it not the publication of the Kingdom of God, his Kingdom of gra•e, wherein you now may live, tha hereafter you may live in the Kingdom of glory? Is it not even thus? Can it be denied?
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Beloued in the Lord, the Lord who raised vp vnto the ten Tribes of Israel of their sonnes for Prophets, and of their yong men for Nazarites, he raiseth vp vnto you of your sonnes Ministers, Prophets, and Teachers; and of your yong men, such as may be trayned vp and fitted in the Scholes of the Prophets, in our Naioths, in our Ʋniuersities for a present supply,
beloved in the Lord, the Lord who raised up unto the ten Tribes of Israel of their Sons for prophets, and of their young men for nazarites, he Raiseth up unto you of your Sons Ministers, prophets, and Teachers; and of your young men, such as may be trained up and fitted in the Schools of the prophets, in our Naioths, in our Ʋniuersities for a present supply,
Its an admirable and a gracious dispensation from God, to speake vnto man, not in his owne person, and by the voice of his thunderings and lightnings, or with the noyse of a trumpet, as he did vpon Mount Sinai, when he gaue the Law (for then should we runne away,
Its an admirable and a gracious Dispensation from God, to speak unto man, not in his own person, and by the voice of his thunderings and lightnings, or with the noise of a trumpet, as he did upon Mount Sinai, when he gave the Law (for then should we run away,
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God thus borrowing, and vsing the tongues of men to speake vnto men, doth it quasi imperans, non quasi mendicans, (as Bernard speaketh Serm. 5. vpon the Canticles ) he doth it not begging, but commanding: and in that he doth it, indulgentia est, non indigentia;
God thus borrowing, and using the tongues of men to speak unto men, does it quasi imperans, non quasi mendicans, (as Bernard speaks Sermon 5. upon the Canticles) he does it not begging, but commanding: and in that he does it, Indulgence est, non Poverty;
Now therefore when we take the counsels of God from the lips of our sonnes, and of our yong men, from the lips of our Brethren, from the lips of the Mi•isters of the word of God, we may say of them,
Now Therefore when we take the Counsels of God from the lips of our Sons, and of our young men, from the lips of our Brothers, from the lips of the Mi•isters of the word of God, we may say of them,
as the men of Listra once said of Paul and Barnabas, but renouncing the idolatry of the speach, Act. 14.11. God is come downe to vs in the likenesse of men.
as the men of Lystra once said of Paul and Barnabas, but renouncing the idolatry of the speech, Act. 14.11. God is come down to us in the likeness of men.
For this respect and relations sake betweene God and his Ministers, whom it hath pleased him to dignifie and honour in some sort with the representation of his owne person vpon earth, they haue euer heretofore bin holden in very reuerend estimation.
For this respect and relations sake between God and his Ministers, whom it hath pleased him to dignify and honour in Some sort with the representation of his own person upon earth, they have ever heretofore been held in very reverend estimation.
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Such was the estimation holden of S. Paul by the Galatians. S. Paul himselfe confesseth it, Gal. 4.14, 15. where he beares them record, that albeit through infirmitie of the flesh, he preached the Gospell vnto them at the first,
Such was the estimation held of S. Paul by the Galatians. S. Paul himself Confesses it, Gal. 4.14, 15. where he bears them record, that albeit through infirmity of the Flesh, he preached the Gospel unto them At the First,
yet they despised him not, nor reiected him, but receiued him as an Angell of God, euen as Christ Iesus: yea, that if it had bin possible (Nature and the Law forbidding it) they would haue plucked out their owne eyes, and giuen them to him.
yet they despised him not, nor rejected him, but received him as an Angel of God, even as christ Iesus: yea, that if it had been possible (Nature and the Law forbidding it) they would have plucked out their own eyes, and given them to him.
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But why speake I of the reuerend regard giuen to Saint Paul, or to any other the Ministers of the word of God in the primitiue times of the Church? Looke ye but to the dayes of late, to the dayes of your Fathers;
But why speak I of the reverend regard given to Saint Paul, or to any other the Ministers of the word of God in the primitive times of the Church? Look you but to the days of late, to the days of your Father's;
Then, though your Priests, were but Lignei sacerdotes, wooden priests, priests of Babylon, that were your leaders and your guides, you highly honoured them.
Then, though your Priests, were but Lignei Sacerdotes, wooden Priests, Priests of Babylon, that were your leaders and your guides, you highly honoured them.
You bestowed vpon them your eareings, and your frontlets, your lands and reuenewes to maintaine them in their Couents, and Cloysters. To euery Fryer that drew you aside to confesse you, you submitted your selues, with Pater meus es tu, you are my Father, my ghostly Father. So farre were you from despising or reiecting them, that yee receiued them as Angels of God, yea as Christ Iesus himselfe.
You bestowed upon them your eareings, and your frontlets, your Lands and revenues to maintain them in their Covents, and Cloisters. To every Fryer that drew you aside to confess you, you submitted your selves, with Pater meus es tu, you Are my Father, my ghostly Father. So Far were you from despising or rejecting them, that ye received them as Angels of God, yea as christ Iesus himself.
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then Kings houses, all the wealth & fatnes of the Land was swallowed downe into the bellies of Frieryes and Noneryes. No maruaile if then Priests were held in high esteeme.
then Kings houses, all the wealth & fatness of the Land was swallowed down into the bellies of Frieries and Noneryes. No marvel if then Priests were held in high esteem.
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Now Policie hath eaten vp Religion, the Common-wealth the Church, and men rob God, as God expostulateth, Malac. 3.8. Men rob God against all equitie and conscience.
Now Policy hath eaten up Religion, the Commonwealth the Church, and men rob God, as God expostulateth, Malachi 3.8. Men rob God against all equity and conscience.
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But wherein doe they rob him? In tithes and offerings. His tithes and offerings are translated to strangers: they eat the materiall bread of the Prophets, who neuer giue them spirituall foode:
But wherein do they rob him? In Tithes and offerings. His Tithes and offerings Are translated to Strangers: they eat the material bred of the prophets, who never give them spiritual food:
and to blesse the Lord, for as much as when the tythes and offerings of some of your neighbour Villages are made appropriate, yours are by Gods goodnes exempted from the spoyle, and reserued to their proper vse: whereby you may in all ages be prouided,
and to bless the Lord, for as much as when the Tithes and offerings of Some of your neighbour Villages Are made Appropriate, yours Are by God's Goodness exempted from the spoil, and reserved to their proper use: whereby you may in all ages be provided,
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though not of Prophets and Nazirites, such as God raised vp vnto Israel, but of Pastors and Teachers, such as may be able to breake vnto you the bread of life, and to preach vnto you the Gospell of Christ, which is the Gospell of Saluation, the Gospell of Peace, the Gospell of good things, and the Gospell of the Kingdome of God.
though not of prophets and Nazirites, such as God raised up unto Israel, but of Pastors and Teachers, such as may be able to break unto you the bred of life, and to preach unto you the Gospel of christ, which is the Gospel of Salvation, the Gospel of Peace, the Gospel of good things, and the Gospel of the Kingdom of God.
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Hitherto you haue heard, that God bestowed a benefit of inestimable value vpon the ten tribes of Israel, in raising vp vnto them of their sonnes for Prophets, and of their yong men for Nazirites.
Hitherto you have herd, that God bestowed a benefit of inestimable valve upon the ten tribes of Israel, in raising up unto them of their Sons for prophets, and of their young men for Nazirites.
you may call it an asseueration. Its propounded by way of question, wherein you may obserue, Who moues the question. To whom it is moued, and What the question is.
you may call it an asseveration. Its propounded by Way of question, wherein you may observe, Who moves the question. To whom it is moved, and What the question is.
nor is there any neede of enlargment, the words are so plaine and without obscuritie. The question is vehement, it vrgeth the Israelites, it calls their consciences to witnes.
nor is there any need of enlargement, the words Are so plain and without obscurity. The question is vehement, it urges the Israelites, it calls their Consciences to witness.
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Say, O ye children of Israel; haue I not done so and so for you? Haue I not bestowed such and such benefits vpon you? Can any of you denie it? Vti { que } nemo, saith Rupertus: ther's none of you can be so impudent as to denie it.
Say, Oh you children of Israel; have I not done so and so for you? Have I not bestowed such and such benefits upon you? Can any of you deny it? Vti { que } nemo, Says Rupert: ther's none of you can be so impudent as to deny it.
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I, who brought you vp out of the land of Aegypt, and led you forty yeares through the wildernesse, to possesse the land of the Amorites; I, euen I, also raised vp of your sonnes for Prophets, and of your yong men for Nazirites. Is it not euen thus, O yee children of Israel? I, the Lord, aske you the question, Is it not thus?
I, who brought you up out of the land of Egypt, and led you forty Years through the Wilderness, to possess the land of the amorites; I, even I, also raised up of your Sons for prophets, and of your young men for Nazirites. Is it not even thus, Oh ye children of Israel? I, the Lord, ask you the question, Is it not thus?
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and he ouerthrew Pharaoh in the red sea: the same Lord hath deliuered vs from as great a bondage, hath freed vs from the house of Hell, and hath spoyled that infernall Pharaoh, the Deuill.
and he overthrew Pharaoh in the read sea: the same Lord hath Delivered us from as great a bondage, hath freed us from the house of Hell, and hath spoiled that infernal Pharaoh, the devil.
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the same Lord hath giuen vs a good land for our possession, and hath from out our Churches expulsed the spirituall Amorite, Antichrist, Balaam of Rome.
the same Lord hath given us a good land for our possession, and hath from out our Churches Expulsed the spiritual Amorite, Antichrist, balaam of Rome.
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The Lord raised vp vnto Israel of their sonnes for Prophets: the same Lord hath raised vp vnto vs of our sonnes for Prophets; he giues vs orthodoxall and sound interpreters of his holy word,
The Lord raised up unto Israel of their Sons for prophets: the same Lord hath raised up unto us of our Sons for prophets; he gives us orthodoxal and found Interpreters of his holy word,
The Lord raised vp vnto Israel of their yong men for Nazirites: the same Lord hath giuen vs Schooles and Nurseries of good literature for the trayning vp of our yong men, as Nazirites, in knowledge and in piety;
The Lord raised up unto Israel of their young men for Nazirites: the same Lord hath given us Schools and Nurseries of good literature for the training up of our young men, as Nazirites, in knowledge and in piety;
yea, he hath giuen vs NONLATINALPHABET, one most holy Nazirite, euen Christ Iesus; in whom he maketh vs all NONLATINALPHABET, that is, Nazirites, that is, Christians, sanctifying vs by his Holy Spirit in Baptisme, wherein we promised to forsake the Deuill, and all his workes,
yea, he hath given us, one most holy Nazirite, even christ Iesus; in whom he makes us all, that is, Nazirites, that is, Christians, sanctifying us by his Holy Spirit in Baptism, wherein we promised to forsake the devil, and all his works,
IN this propheticall Sermon written by Amos concerning the Israelites, I haue heretofore in my eight Lecture vpon this Chapter, obserued foure principall parts;
IN this prophetical Sermon written by Amos Concerning the Israelites, I have heretofore in my eight Lecture upon this Chapter, observed foure principal parts;
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A Reprehension. An Enumeration. An Exprobation, and A Commination. The first is, a reproofe of Israell for sinne, vers. 6.7.8. The second, a recitall of the benefits which God hath bestowed vpon Israel, vers. 9.10.11.
A Reprehension. an Enumeration. an Exprobration, and A Commination. The First is, a reproof of Israel for sin, vers. 6.7.8. The second, a recital of the benefits which God hath bestowed upon Israel, vers. 9.10.11.
The third, a twyting of Israel with their vnthankefulnesse, vers. 12. The fourth, a threatning of punishment to befall them, from the 13. verse, to the end of the Chapter.
The third, a twyting of Israel with their unthankfulness, vers. 12. The fourth, a threatening of punishment to befall them, from the 13. verse, to the end of the Chapter.
For our easier vnderstanding whereof, we are to cast backe an eye vpon those benefits which in the precedent verses are mentioned to haue beene bestowed by the Lord vpon his people Israel. They were either Corporall or Spirituall Corporall, as the destruction of the Amorites before the Israelites, and for their sakes, vers. 9. their deliuerance out of Egypt, their protection and preseruation in the wildernesse for fortie yeares together, that at length they might possesse the land of the Amorite, vers. 10. And Spirituall, as the doctrine of the sincere worship of God,
For our Easier understanding whereof, we Are to cast back an eye upon those benefits which in the precedent Verses Are mentioned to have been bestowed by the Lord upon his people Israel. They were either Corporal or Spiritual Corporal, as the destruction of the amorites before the Israelites, and for their sakes, vers. 9. their deliverance out of Egypt, their protection and preservation in the Wilderness for fortie Years together, that At length they might possess the land of the Amorite, vers. 10. And Spiritual, as the Doctrine of the sincere worship of God,
and of eternall saluation, together with the free vse and passage thereof, expressed, vers. 11. by the raising vp of their sonnes for Prophets; and of their yong men for Nazirites.
and of Eternal salvation, together with the free use and passage thereof, expressed, vers. 11. by the raising up of their Sons for prophets; and of their young men for Nazirites.
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This appeareth in this 12. verse, which I therefore call an Exprobration, an vpbraiding, or twyting of Israel, with the foulnesse of their ingratitude. Two things here are laid vnto their charge:
This appears in this 12. verse, which I Therefore call an Exprobration, an upbraiding, or twyting of Israel, with the foulness of their ingratitude. Two things Here Are laid unto their charge:
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The first in these words, yee gaue the Nazirites wine to drinke. The second in these, yee commaunded the Prophets, saying Prophecie not. Of these in their order.
The First in these words, ye gave the Nazirites wine to drink. The second in these, ye commanded the prophets, saying Prophecy not. Of these in their order.
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and bound to a certaine peculiar course and profession of life. They were Ecclesiae ornamenta, sayth Calvin, ornaments of the Church, and God would in them,
and bound to a certain peculiar course and profession of life. They were Ecclesiae Ornamenta, say calvin, Ornament of the Church, and God would in them,
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The first branch of the Law, that concerneth this order and calling is accurately described, Num, 6.3, 4. Whosoeuer shall vow the vow of a Nazirite, he shall absteine from wine and strong drinke, he shall drinke no vineger of wine,
The First branch of the Law, that concerns this order and calling is accurately described, Num, 6.3, 4. Whosoever shall Voelli the Voelli of a Nazirite, he shall abstain from wine and strong drink, he shall drink no vinegar of wine,
God would haue them refraine all things that might trouble the braine, stirre vp lust, and make them vnfitly disposed for so holy a studie: of which sort are wine and strong drinke.
God would have them refrain all things that might trouble the brain, stir up lust, and make them unfitly disposed for so holy a study: of which sort Are wine and strong drink.
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to be diligent in their ministeriall imployments, in reading, in studie, in meditation, to be deuout in their praiers vnto God for themselues & the people, ouer whom God hath made them ouerseers;
to be diligent in their ministerial employments, in reading, in study, in meditation, to be devout in their Prayers unto God for themselves & the people, over whom God hath made them Overseers;
and the holy Spirit hath passed it for a truth, 1. Cor. 6.10.) then must it needs be sealed vp in the conscience of any Minister, that a Minister through his excesse in drinking causing the holy things of God to be despised, shall neuer, neuer come within the gates, of that eternall ioy,
and the holy Spirit hath passed it for a truth, 1. Cor. 6.10.) then must it needs be sealed up in the conscience of any Minister, that a Minister through his excess in drinking causing the holy things of God to be despised, shall never, never come within the gates, of that Eternal joy,
The Israelites knew full well, that it was the peremptorie mandate and expresse commandement of the Lord, that the Nazirites should absteine from wine, and strong drinke: yet did they contrary thereunto giue vnto the Nazirites wine to drinke.
The Israelites knew full well, that it was the peremptory mandate and express Commandment of the Lord, that the Nazirites should abstain from wine, and strong drink: yet did they contrary thereunto give unto the Nazirites wine to drink.
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Gaue they the Nazirites wine to drinke? was this such an offence, that God should take displeasure at it? To what end then serues the precept of giuing wine to him, that is readie to perish through the anxietie and bitternesse of his minde, that thereby he may be cheared and comforted? The precept is, Prov. 31.6. Giue strong drinke vnto him that is readie to perish, and wine vnto those that be of heauie hearts.
Gave they the Nazirites wine to drink? was this such an offence, that God should take displeasure At it? To what end then serves the precept of giving wine to him, that is ready to perish through the anxiety and bitterness of his mind, that thereby he may be cheered and comforted? The precept is, Curae 31.6. Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts.
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that the kingdome of God consisteth not in meate and drinke, thereby giuing them libertie, not onely to eate, but also to drinke what they would, euen to drinke wine? To this I say:
that the Kingdom of God Consisteth not in meat and drink, thereby giving them liberty, not only to eat, but also to drink what they would, even to drink wine? To this I say:
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It is not of it selfe any offence to drinke wine, or to giue others wine to drinke; but herein consisteth the offence of the Israelites, that they gaue the Nazirites wine to drinke contrary to the Law of God, and his holy commandement.
It is not of it self any offence to drink wine, or to give Others wine to drink; but herein Consisteth the offence of the Israelites, that they gave the Nazirites wine to drink contrary to the Law of God, and his holy Commandment.
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So Brentius. Let there be no law, no commandement of God against the drinking of wine, and you may at your pleasure drinke wine: But if Gods law and commaundement be against it,
So Brent. Let there be no law, no Commandment of God against the drinking of wine, and you may At your pleasure drink wine: But if God's law and Commandment be against it,
Contrary to this commandement, did the Israelites here giue vnto the Nazarites wine to drink: which is the thing, wherewith they are here twyted, to this sense:
Contrary to this Commandment, did the Israelites Here give unto the nazarites wine to drink: which is the thing, wherewith they Are Here twyted, to this sense:
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but you, vnthankfull you, haue repaid me with contempt, and disobedience, you haue sollicited the Nazarites to breake their vow and contrary to my Law, yee gaue them wine to drinke.
but you, unthankful you, have repaid me with contempt, and disobedience, you have solicited the nazarites to break their Voelli and contrary to my Law, ye gave them wine to drink.
The doctrine we are to gather from hence, is, Disobedience against Gods holy lawes and commaundements, is a sinne, carefully to be eschewed by euery child of God.
The Doctrine we Are to gather from hence, is, Disobedience against God's holy laws and Commandments, is a sin, carefully to be Eschewed by every child of God.
For the illustration of this conclusion we are to note in man a twofold disobedience; one in the state of corruption, the other in the state of regeneration. Disobedience in man in the state of corruption, is an euill qualitie inbred in him by nature, whereby he is made of himselfe altogether vnable and vnwilling to liue in subiection vnto God, to heare his voice to obey his will,
For the illustration of this conclusion we Are to note in man a twofold disobedience; one in the state of corruption, the other in the state of regeneration. Disobedience in man in the state of corruption, is an evil quality inbred in him by nature, whereby he is made of himself altogether unable and unwilling to live in subjection unto God, to hear his voice to obey his will,
How great this disobedience is, the holy Scripture doth euidently demonstrate, when it describeth the nature of man, his thoughts, his counsailes, his affections, his desires, his actions in the state of corruption, and before his regeneration. So it calls vs rebels, Ezech. 2.3. impudent children, and stiffe-hearted, vers. 4. Gods aduersaries and his enemies, Esay 1.24. Children of diffidence and incredulitie, Ephes. 2.2. Children of wrath, ver.
How great this disobedience is, the holy Scripture does evidently demonstrate, when it Describeth the nature of man, his thoughts, his Counsels, his affections, his Desires, his actions in the state of corruption, and before his regeneration. So it calls us rebels, Ezekiel 2.3. impudent children, and stiff-hearted, vers. 4. God's Adversaries and his enemies, Isaiah 1.24. Children of diffidence and incredulity, Ephesians 2.2. Children of wrath, ver.
3. Children of darknesse, Ephes. 5.8. Children of the Deuill, 1. Iohn, 3.10. It sayth of vs, Gen. 6.5. that euery imagination of the thoughts of our hearts is onely euill continually.
3. Children of darkness, Ephesians 5.8. Children of the devil, 1. John, 3.10. It say of us, Gen. 6.5. that every imagination of the thoughts of our hearts is only evil continually.
because of the blindnesse of our hearts, that as men past feeling, we haue giuen our selues ouer vnto lasciuiousnesse, to worke all vncleannesse, euen with greedinesse.
Because of the blindness of our hearts, that as men passed feeling, we have given our selves over unto lasciviousness, to work all uncleanness, even with greediness.
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disobedience in man in the state of regeneration, is an euil qualitie inbred in him by nature, wherby he is made vnable to yeeld due subiection vnto God wholy on euery part, with all his heart,
disobedience in man in the state of regeneration, is an evil quality inbred in him by nature, whereby he is made unable to yield due subjection unto God wholly on every part, with all his heart,
and all his might, or, so to obey his holy will simply in all things, and alwayes without tergiuersation, as neuer to decline from the rule of true obedience.
and all his might, or, so to obey his holy will simply in all things, and always without tergiversation, as never to decline from the Rule of true Obedience.
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For this, for the remission of sinnes, shall euery one that is godly pray vnto thee, O Lord. From hence is it, that our blessed Lord, and Sauiour Iesus Christ taught his Apostles, the most perfect Christians that euer were,
For this, for the remission of Sins, shall every one that is godly pray unto thee, Oh Lord. From hence is it, that our blessed Lord, and Saviour Iesus christ taught his Apostles, the most perfect Christians that ever were,
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This disobedience, which as yet resideth in vs, in the best of vs, S. Paul elegantly describeth, Rom. 7.14. where thus he speaketh in his owne person as a man regenerate:
This disobedience, which as yet resideth in us, in the best of us, S. Paul elegantly Describeth, Rom. 7.14. where thus he speaks in his own person as a man regenerate:
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I am not ignorant, that the Pelagians of old, and diuerse of late, as Erasmus, Ochinus, Castellio, Faustus, Socinus the Samosatenian, Iacobus Arminius, and their adherents doe affirme, that S. Paul speaketh these words, not of himselfe,
I am not ignorant, that the Pelagians of old, and diverse of late, as Erasmus, Ochinus, Castellio, Faustus, Socinus the Samosatenian, Iacobus Arminius, and their adherents do affirm, that S. Paul speaks these words, not of himself,
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as a man regenerate, but doth in them describe a man that is a prophane, incontinent, sensuall, vnregenerate, or doth describe the nature of man after his fall, what and how much he is able to doe without the grace of God. This their opinion is erroneous.
as a man regenerate, but does in them describe a man that is a profane, incontinent, sensual, unregenerate, or does describe the nature of man After his fallen, what and how much he is able to do without the grace of God. This their opinion is erroneous.
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The truth is, that S. Paul in the place alledged, speaketh not of any other but of himselfe, not as he was in Pharisaisme, vnder the law; but as he was now,
The truth is, that S. Paul in the place alleged, speaks not of any other but of himself, not as he was in Pharisaism, under the law; but as he was now,
when he wrote this Epistle, in the state of grace, a man regenerate. This great combate in S. Paul, now regenerate; betweene the law of his minde, and the law of his members, betweene the law of God and the law of sinne, betweene the inward man and the outward, betweene the flesh and spirit, doth clearely shew, that the holiest man liuing hath a tincture of disobedience against the Lord his God. This is the second kind of disobedience, which I noted to be in man,
when he wrote this Epistle, in the state of grace, a man regenerate. This great combat in S. Paul, now regenerate; between the law of his mind, and the law of his members, between the law of God and the law of sin, between the inward man and the outward, between the Flesh and Spirit, does clearly show, that the Holiest man living hath a tincture of disobedience against the Lord his God. This is the second kind of disobedience, which I noted to be in man,
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as he is in the state of regeneration: and serueth for the illustration of my propounded doctrine, which was, Disobedience against Gods holy lawes and commaundements, is a sinne, which the Lord requireth to be eschewed by euery child of his.
as he is in the state of regeneration: and serveth for the illustration of my propounded Doctrine, which was, Disobedience against God's holy laws and Commandments, is a sin, which the Lord requires to be Eschewed by every child of his.
Disobedience, not onely that, which is in euery man that is yet in the state of corruption, but that other too, which is incident to the truely regenerate, is a sinne carefully to be eschewed by euery child of God.
Disobedience, not only that, which is in every man that is yet in the state of corruption, but that other too, which is incident to the truly regenerate, is a sin carefully to be Eschewed by every child of God.
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Maledicti, a Deo scilicet, Cursed of God are all they, of what estate or condition soeuer they are, that doe erre, in their life and conuersation, from his commaundements, which he hath prescribed as footsteps and paths for men to tread in.
Maledicti, a God scilicet, Cursed of God Are all they, of what estate or condition soever they Are, that do err, in their life and Conversation, from his Commandments, which he hath prescribed as footsteps and paths for men to tread in.
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Cursed are they that doe erre, he saith not, they that haue erred; for they that haue erred, may haue repented; but cursed are they that doe erre from thy commaundements.
Cursed Are they that do err, he Says not, they that have erred; for they that have erred, may have repented; but cursed Are they that do err from thy Commandments.
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Maledicti, Cursed are they, that doe erre from thy commandements. The like Curse is, Deut. 27.26. Maledictus, qui non permanet in sermonibus legis huius, nec eos opere perficit.
Maledicti, Cursed Are they, that do err from thy Commandments. The like Curse is, Deuteronomy 27.26. Maledictus, qui non permanent in sermonibus Legis Huius, nec eos Opere perficit.
Cursed be he that continueth not in the words of this law to doe them. It is cited by S. Paul, Gal. 3.10. Cursed is euery one, that continueth not in all things, which are written in the Booke of the law to doe them.
Cursed be he that Continueth not in the words of this law to do them. It is cited by S. Paul, Gal. 3.10. Cursed is every one, that Continueth not in all things, which Are written in the Book of the law to do them.
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It is not NONLATINALPHABET, but NONLATINALPHABET not so much contemplation, as action. for the Law was giuen, not onely to be knowne, but also to be performed: and therefore, Rom. 2.13. it is auouched, that not the hearers of the Law are righteous before God, but the doers of the Law shall be iustified.
It is not, but not so much contemplation, as actium. for the Law was given, not only to be known, but also to be performed: and Therefore, Rom. 2.13. it is avouched, that not the hearers of the Law Are righteous before God, but the doers of the Law shall be justified.
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The couenant of the Law requireth from vs absolute obedience. In this obedience these things must concurre according to the tenor of the Law. 1. It must be performed by our selues; for the law reueales not the Mediator. 2. It must be inward, as well as outward. 3. It must be perfect in parts and degrees.
The Covenant of the Law requires from us absolute Obedience. In this Obedience these things must concur according to the tenor of the Law. 1. It must be performed by our selves; for the law reveals not the Mediator. 2. It must be inward, as well as outward. 3. It must be perfect in parts and Degrees.
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The least thought dissonant to the law inuolues vs in disobedience, and layes vs open to the Curse. Maledictus, Cursed be he, that continueth not in all things which are written in the booke of the Law, to doe them.
The least Thought dissonant to the law involves us in disobedience, and lays us open to the Curse. Maledictus, Cursed be he, that Continueth not in all things which Are written in the book of the Law, to do them.
Vae vobis is no better then a Curse, and that shall you find denounced to the disobedient, Ecclus. 41.8. Vae vobis impij Viri qui dereliquistis legem Altissimi;
Vae vobis is no better then a Curse, and that shall you find denounced to the disobedient, Ecclus 41.8. Vae vobis Impij Viri qui dereliquistis legem Altissimi;
scilicet per inobedientiam, sayth Antoninus Sum. part. 2. Tit. 4. cap. 2. Woe be vnto you, vngodly men, which haue forsaken the law of the most high God, through your disobedience: Vae vobis, woe be vnto you.
scilicet per inobedientiam, say Antoninus Sum. part. 2. Tit. 4. cap. 2. Woe be unto you, ungodly men, which have forsaken the law of the most high God, through your disobedience: Vae vobis, woe be unto you.
and if you die, a curse shall be your portion, Ʋae vobis, woe be vnto you, ye vngodly men, which haue forsaken the law of the most high God, through your disobedience.
and if you die, a curse shall be your portion, Ʋae vobis, woe be unto you, you ungodly men, which have forsaken the law of the most high God, through your disobedience.
and if he curseth he punisheth. He curseth disobedience, and therefore he punisheth disobedience. He punisheth it, sayth Antoninus, three manner of wayes.
and if he Curseth he Punisheth. He Curseth disobedience, and Therefore he Punisheth disobedience. He Punisheth it, say Antoninus, three manner of ways.
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Thirdly, per privationem numinis, by depriuing him of the vision of God. First, God punisheth disobedience, by laying affliction vpon man in his bodie.
Thirdly, per privationem numinis, by depriving him of the vision of God. First, God Punisheth disobedience, by laying affliction upon man in his body.
cursed shall it be, and many waies afflicted. Thornes and Thistles, diuerse passions and infirmities, shall it bring forth vnto thee. All the euils of punishment, whereto these weake bodies of ours are subiect, hunger, and thirst, and heate and cold, and trauaile, and trouble, and misery, and calamitie, and weakenesse, and diseases, yea, and death too:
cursed shall it be, and many ways afflicted. Thornes and Thistles, diverse passion and infirmities, shall it bring forth unto thee. All the evils of punishment, whereto these weak bodies of ours Are Subject, hunger, and thirst, and heat and cold, and travail, and trouble, and misery, and calamity, and weakness, and diseases, yea, and death too:
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together with that neuer-ceasing rebellion of the flesh against the Spirit, called in Scripture, the Concupiscence of the flesh, wh•ch cleaueth fast vnto vs all our life long,
together with that never-ceasing rebellion of the Flesh against the Spirit, called in Scripture, the Concupiscence of the Flesh, wh•ch cleaveth fast unto us all our life long,
Secondly, God punisheth disobedience by setting the whole world against man. For as it is Wisd. 5.21. Pugnabit cum illo orbis terrarum contra insensatos.
Secondly, God Punisheth disobedience by setting the Whole world against man. For as it is Wisdom 5.21. Pugnabit cum illo Orbis terrarum contra insensatos.
The world shall fight with him against the vnwise; the world shall take part with God against the disobedient. The world, that is, all the creatures in the world whereof we read, vers. 18. Armabit creaturam ad vltionem inimicorum;
The world shall fight with him against the unwise; the world shall take part with God against the disobedient. The world, that is, all the creatures in the world whereof we read, vers. 18. Armabit creaturam ad vltionem Enemies;
The like sentence you haue, Iob 27.2. where the thunder is called, the noyse of this voyce of the Lord, and the sound that goeth out of his mouth, the voyce of his excellencie, the voyce wherwith he thundreth marueilously. This his voyce, the thunder, he directeth vnder the whole Heauen, and his lightning vnto the ends of the earth.
The like sentence you have, Job 27.2. where the thunder is called, the noise of this voice of the Lord, and the found that Goes out of his Mouth, the voice of his excellency, the voice wherewith he Thundereth marvelously. This his voice, the thunder, he directeth under the Whole Heaven, and his lightning unto the ends of the earth.
Haile! It was one of the great plagues of Egypt, Exod. 9.23. Haile with Thunder, and fire mingled with haile, a very grieuous haile was vpon the land of Egypt:
Haile! It was one of the great plagues of Egypt, Exod 9.23. Hail with Thunder, and fire mingled with hail, a very grievous hail was upon the land of Egypt:
and brake euery tree thereof. With Haile stones the Lord fought for Iosuah, when he went vp to the rescue of Gibeon against the fiue Kings of the Amorites, Iosh. 10.11. The enemies were discomfited, and a great slaughter was made of them:
and brake every tree thereof. With Hail stones the Lord fought for Joshua, when he went up to the rescue of Gibeon against the fiue Kings of the amorites, Joshua 10.11. The enemies were discomfited, and a great slaughter was made of them:
The Lord hath a treasurie of Haile, for the time of his battailes. You may read of it in the Booke of Iob, chap. 38.22. There the Lord thus questioneth with Iob: Hast thou seene the treasures of the haile, which I haue reserued against the time of trouble, against the day of battaile and warre? I could yet farther tell you out of the Reuelation of S. Iohn, chap. 16.21.
The Lord hath a treasury of Hail, for the time of his battles. You may read of it in the Book of Job, chap. 38.22. There the Lord thus questioneth with Job: Hast thou seen the treasures of the hail, which I have reserved against the time of trouble, against the day of battle and war? I could yet farther tell you out of the Revelation of S. John, chap. 16.21.
But I haue said enough to proue that the Haile, the creature of the Lord, is the Lords weapon, wherewith sometimes, he reuengeth the wicked and disobedient.
But I have said enough to prove that the Hail, the creature of the Lord, is the lords weapon, wherewith sometime, he revenges the wicked and disobedient.
and are by Bonauenture, Holkot, Richardus de Mediâ Villâ, and others cited out of S. Hierome (though Eusebius Emissenus in his Sermon vpon the second Dominical of Advent citeth them out of the Annales of the Iewes ) the first is, that the Sea shall swell fifteene Cubites high aboue the tops of mountaines,
and Are by Bonaventure, Holkot, Richardus de Mediâ Villâ, and Others cited out of S. Jerome (though Eusebius Emissenus in his Sermon upon the second dominical of Advent citeth them out of the Annals of the Iewes) the First is, that the Sea shall swell fifteene Cubits high above the tops of Mountains,
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But thus much Christ telleth vs, Luk. 21.25. that before that great day, the Sea and waues shall roare. Granatensis in his exercises thus meditateth vpon the words:
But thus much christ Telleth us, Luk. 21.25. that before that great day, the Sea and waves shall roar. Granada in his exercises thus meditateth upon the words:
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Most of all other elements, the Sea shall at that time shew greatest rage and fury, and the waues thereof shall be so high and so furious, that many shall thinke, they will vtterly ouerwhelme the whole earth.
Most of all other elements, the Sea shall At that time show greatest rage and fury, and the waves thereof shall be so high and so furious, that many shall think, they will utterly overwhelm the Whole earth.
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Such as dwell by the Sea-side shall be in great dread and terror for the incredible and vnusuall swelling and eleuation of the waters: and such as dwell farther off shall bee wonderfully affrayd,
Such as dwell by the Seaside shall be in great dread and terror for the incredible and unusual swelling and elevation of the waters: and such as dwell farther off shall be wonderfully afraid,
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and euen astonished at the horrible roaring and noyse of the waues, which shall be so extreamely outragious, that they shall be heard for many a myle off.
and even astonished At the horrible roaring and noise of the waves, which shall be so extremely outrageous, that they shall be herd for many a mile off.
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But what speake I now of waters, that shall be hereafter? There was a floud of waters in the dayes of Noah, that preuailed vpon the earth for an hundred and fiftie dayes together;
But what speak I now of waters, that shall be hereafter? There was a flood of waters in the days of Noah, that prevailed upon the earth for an hundred and fiftie days together;
Hitherto shalt thou come, but no further, and here shall thy proud Waues be stayed, he, the Almightie, can easily vnbarre those dores, and let the waters loose to fight his battells. Hereof we haue had a late woefull and lamentable experience.
Hitherto shalt thou come, but no further, and Here shall thy proud Waves be stayed, he, the Almighty, can Easily unbar those doors, and let the waters lose to fight his battles. Hereof we have had a late woeful and lamentable experience.
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It shall euer stand for good, that the water, the creature of the Lord, is the Lords weapon, wherewith sometimes he reuengeth the wicked and disobedient. The wind is next.
It shall ever stand for good, that the water, the creature of the Lord, is the lords weapon, wherewith sometime he revenges the wicked and disobedient. The wind is next.
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The wind! The Lord bloweth it out of his mouth, Iob 37.10. it is called the breath of his mouth, Iob 15.30. he bringeth them out of his treasuries, Psal. 135.7. He flyeth vpon the wings thereof, Psal. 18.10. and walketh vpon the wings thereof, Psal. 104.3. He weigheth the windes Iob 28.25. He rebuketh the winds, Matth. 8.26. he commandeth the winds, and they obey him, Luk. 8.25. Memorable was the victorie of the Emperour Theodosius, against the traytor, and rebell Eugenius. Eugenius was like to haue had the vpper hand.
The wind! The Lord blows it out of his Mouth, Job 37.10. it is called the breath of his Mouth, Job 15.30. he brings them out of his treasuries, Psalm 135.7. He flies upon the wings thereof, Psalm 18.10. and walks upon the wings thereof, Psalm 104.3. He weigheth the winds Job 28.25. He Rebuketh the winds, Matthew 8.26. he commands the winds, and they obey him, Luk. 8.25. Memorable was the victory of the Emperor Theodosius, against the traitor, and rebel Eugenius. Eugenius was like to have had the upper hand.
He sent a Wind to take part with the Emperour. It was a most vnusuall and mightie Winde. It blew with such force and violence, that it brake the array of Eugenius his souldiers, did beate back their arrowes, their darts, and their iauelings, vpon themselues;
He sent a Wind to take part with the Emperor. It was a most unusual and mighty Wind. It blew with such force and violence, that it brake the array of Eugenius his Soldiers, did beat back their arrows, their darts, and their javelins, upon themselves;
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The storie is Ecclesiasticall, written by Socrates lib. 5. cap. 24. by Theodorite lib. 5. cap. 24. by Sozomene lib 7. cap. 24. by Nicephorus lib. 12. cap. 39. and recounted by Cassiodore in his Tripartite lib. 9. cap. 45. and by Claudian the Poet in his Panegyricke to Honorius. I could here tell you how the windes fought for vs against that great Armada and inuincible Nauie, that was prouided for our ouerthrow:
The story is Ecclesiastical, written by Socrates lib. 5. cap. 24. by Theodorite lib. 5. cap. 24. by Sozomene lib 7. cap. 24. by Nicephorus lib. 12. cap. 39. and recounted by Cassiodorus in his Tripartite lib. 9. cap. 45. and by Claudian the Poet in his Panegyric to Honorius. I could Here tell you how the winds fought for us against that great Armada and invincible Navy, that was provided for our overthrow:
Euery other creature of the Lord, hath his place, to fight the Lords battels against the disobedient. To auenge Gods quarrell against the disobedient, the Heauen, that is ouer our heads, shall become as brasse, and the earth that is vnder vs, as yron, Deut. 28.23. Heauen and earth shall fight for him.
Every other creature of the Lord, hath his place, to fight the lords battles against the disobedient. To avenge God's quarrel against the disobedient, the Heaven, that is over our Heads, shall become as brass, and the earth that is under us, as iron, Deuteronomy 28.23. Heaven and earth shall fight for him.
Wild beasts, euill beasts, all the beasts of the field shall fight for him, Esay. 56.9. Euery feathered fowle shall fight for him, Ezech. 39.17. The silliest of creatures etiam vermes, & pulices, & musca, & araneae, sayth Antoninus, wormes, and fleas, and flyes, and spiders, shall all fight for him.
Wild beasts, evil beasts, all the beasts of the field shall fight for him, Isaiah. 56.9. Every feathered fowl shall fight for him, Ezekiel 39.17. The silliest of creatures etiam vermes, & pulices, & musca, & araneae, say Antoninus, worms, and fleas, and flies, and spiders, shall all fight for him.
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Thirdly, God punisheth disobedience per privationem Numinis, by depriuing man of the vision of God. This appeareth by the seueritie of that sentence which the Iudge of all flesh, the Iudge of quicke and dead, shall at the last day pronounce against the Reprobate for their disobedience to Gods holy Lawes and Commaundements.
Thirdly, God Punisheth disobedience per privationem Numinis, by depriving man of the vision of God. This appears by the severity of that sentence which the Judge of all Flesh, the Judge of quick and dead, shall At the last day pronounce against the Reprobate for their disobedience to God's holy Laws and commandments.
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Cursed, because yee haue contemptuously reiected the holy Gospell: Cursed, because ye haue trodden vnder foote the sweete grace of God freely offered vnto you:
Cursed, Because ye have contemptuously rejected the holy Gospel: Cursed, Because you have trodden under foot the sweet grace of God freely offered unto you:
Cursed, because yee haue beene so farre from relieuing the weake and poore members of Christ, as that yee haue rather oppressed and crushed them with wrong & violence.
Cursed, Because ye have been so Far from relieving the weak and poor members of christ, as that ye have rather oppressed and crushed them with wrong & violence.
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Dionysius the Carthusian in his third Novissimum art. 6. reckoneth vp eleuen kinds: the Centuriators in their first Centurie lib. 1. cap. 4. nine kinds.
Dionysius the Carthusian in his third Novissimum art. 6. Reckoneth up eleuen Kinds: the Centuriators in their First Century lib. 1. cap. 4. nine Kinds.
Why then doth the Iudge in pronouncing the sentence of the damned speake onely of fire? Caietane saith it is, propter supplicij vehementiam; for the vehemencie of the punishment:
Why then does the Judge in pronouncing the sentence of the damned speak only of fire? Cajetan Says it is, propter supplicij vehementiam; for the vehemency of the punishment:
of things that may afflict our bodies, there is nothing so terrible vnto vs, as fire. So Durandus in the place now cited, §. 9. Of all the punishments in Hell, wherewith the bodie shall be tormented, the punishment of fire is the greatest;
of things that may afflict our bodies, there is nothing so terrible unto us, as fire. So Durandus in the place now cited, §. 9. Of all the punishments in Hell, wherewith the body shall be tormented, the punishment of fire is the greatest;
the more actiue any thing is, the more it tormenteth: but the fire is maximè activus, and therefore maximè afflictivus; the fire is the most actiue, and therefore it most of all tormenteth. For this cause,
the more active any thing is, the more it torments: but the fire is maximè activus, and Therefore maximè afflictivus; the fire is the most active, and Therefore it most of all torments. For this cause,
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Depart from me yee cursed into euerlasting fire, prepared for the Deuill and his Angels ] Prepared of God the Father by his eternall decree of absolute reprobation.
Depart from me ye cursed into everlasting fire, prepared for the devil and his Angels ] Prepared of God the Father by his Eternal Decree of absolute reprobation.
but to turne them out of heauen, and to exclude them from eternall beatitude, together with their head & prince, the Deuill. The Deuill and his Angels ] Horrenda societas!
but to turn them out of heaven, and to exclude them from Eternal beatitude, together with their head & Prince, the devil. The devil and his Angels ] Horrenda Societas!
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secondly, per impugnationem orbis, by setting the whole world against him, and thirdly, per privationem numinis, by depriuing him of the beatificall and blessed vision of God: which of all the punishments of Hell is farre the greatest, farre greater then the punishment of fire.
secondly, per impugnationem Orbis, by setting the Whole world against him, and Thirdly, per privationem numinis, by depriving him of the beatifical and blessed vision of God: which of all the punishments of Hell is Far the greatest, Far greater then the punishment of fire.
What now remaineth for vs, but that we labour to eschew and to flie from so damnable a sinne? and to embrace the contrary vertue, due obedience to the holy will of God? Let not the pleasures of sinne, the lusts of the flesh, the riches, the snares, the cares of this world, nor any transitorie delight that may tickle man for an houre, but will wound him for euer, let not all these,
What now remains for us, but that we labour to eschew and to fly from so damnable a sin? and to embrace the contrary virtue, due Obedience to the holy will of God? Let not the pleasures of sin, the Lustiest of the Flesh, the riches, the snares, the Cares of this world, nor any transitory delight that may tickle man for an hour, but will wound him for ever, let not all these,
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But thinke wee, oh thinke we euer, that there is a Heauen, a God, a Iesus, a Kingdome of glorie, a societie of Angels, a communion of Saints, ioy, peace,
But think we, o think we ever, that there is a Heaven, a God, a Iesus, a Kingdom of glory, a society of Angels, a communion of Saints, joy, peace,
so shall God in this world shower downe vpon vs his blessings in abundance, and after this life ended, he shall transplant vs to his Heauenly Paradise.
so shall God in this world shower down upon us his blessings in abundance, and After this life ended, he shall transplant us to his Heavenly Paradise.
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THat these words are an exprobation, an vpbraiding or twiting of Israel with the foulenesse of their ingratitude, I signified in my last exercise out of this place.
THat these words Are an exprobration, an upbraiding or twiting of Israel with the foulness of their ingratitude, I signified in my last exercise out of this place.
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Yee commanded NONLATINALPHABET It is in Pihel, from the roote NONLATINALPHABET and it signifieth, to giue in charge, to will, to command. If it be ioyned in construction with NONLATINALPHABET it properly signifieth to forbid, as vpon this place the learned Parisian Professor of the Hebrew tongue Mercer, hath obserued.
Ye commanded It is in Pihel, from the root and it signifies, to give in charge, to will, to command. If it be joined in construction with it properly signifies to forbid, as upon this place the learned Parisian Professor of the Hebrew tongue Mercer, hath observed.
You, vnthankfull Israelites, you to whom I haue raised vp of your sonnes for Prophets, you haue taken vpon you authoritie ouer my Prophets, to forbid them to prophesie in my name,
You, unthankful Israelites, you to whom I have raised up of your Sons for prophets, you have taken upon you Authority over my prophets, to forbid them to prophesy in my name,
With this exposition agreeth that of Calvin; whose note is, that NONLATINALPHABET the word in my text signifieth Praecipere vel iubere, to giue in charge, to will,
With this exposition agreeth that of calvin; whose note is, that the word in my text signifies Praecipere vel iubere, to give in charge, to will,
Hereto assenteth Petrus Lusitanus. By the word mandabatis or praecipiebatis, which in the Hebrew is NONLATINALPHABET hee vnderstandeth edicta publica, publike edicts or proclamations against such,
Hereto assenteth Peter Lusitanus. By the word mandabatis or praecipiebatis, which in the Hebrew is he understandeth Edicta Public, public edicts or Proclamations against such,
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You, vnthankfull Israelites, you, to whom I haue raised vp of your sonnes for Prophets, you haue not onely in secret corners, in your priuate conventicles, murmured against, repined at,
You, unthankful Israelites, you, to whom I have raised up of your Sons for prophets, you have not only in secret corners, in your private conventicles, murmured against, repined At,
The Prophets ] What Prophets? We are to distinguish betwixt the Priests of the Sanctuarie, and Ieroboams priests: betweene Starres in the right hand of Christ, fixed in their stations,
The prophets ] What prophets? We Are to distinguish betwixt the Priests of the Sanctuary, and Ieroboams Priests: between Stars in the right hand of christ, fixed in their stations,
betweene shepheards and hirelings. There was an Aaron, and there was an Abiram; there was a Simon Peter, and there was a Simon Magus; there was a Iude, and there was a Iudas. Not euery one that calls himselfe a Prophet, is by and by a Prophet; for euen the woman Iezebel calleth herselfe a Prophetesse, Revel. 2.20. Baal had his foure hundred and fiftie Prophets;
between shepherds and hirelings. There was an Aaron, and there was an Abiram; there was a Simon Peter, and there was a Simon Magus; there was a Iude, and there was a Iudas. Not every one that calls himself a Prophet, is by and by a Prophet; for even the woman Iezebel calls herself a Prophetess, Revel. 2.20. Baal had his foure hundred and fiftie prophets;
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not one of them a true Prophet; all of them against Micaiah, the Prophet of the Lord, 1. King. 22 6. Against such intruders, seducers and lying Prophets we are armed with an admonition from the Lord, Ierem. 23.16. There thus saith the Lord of Hosts, Hearken not vnto the words of the Prophets, that prophesie vnto you; they make you vaine:
not one of them a true Prophet; all of them against Micaiah, the Prophet of the Lord, 1. King. 22 6. Against such intruders, seducers and lying prophets we Are armed with an admonition from the Lord, Jeremiah 23.16. There thus Says the Lord of Hosts, Harken not unto the words of the prophets, that prophesy unto you; they make you vain:
In this ranke of seducers and lying Prophets, I place those vpholders of the man of sinne, Priests & Iesuites, who from the Seminaries beyond the Seas come ouer hither into this our Country, here to sowe the seeds of disloyaltie and blinde superstition in the hearts of the people.
In this rank of seducers and lying prophets, I place those upholders of the man of sin, Priests & Iesuites, who from the Seminaries beyond the Seas come over hither into this our Country, Here to sow the seeds of disloyalty and blind Superstition in the hearts of the people.
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as Ieremie speaketh of the false Prophets in his dayes, chap. 23.21. They prophecie lyes in the Lords name, and cry, I haue dreamed, I haue dreamed, vers. 25. Dreames they haue:
as Ieremie speaks of the false prophets in his days, chap. 23.21. They prophecy lies in the lords name, and cry, I have dreamed, I have dreamed, vers. 25. Dreams they have:
but what truth, what true vision? I answer in the words of Ieremie, chap. 14.14. They prophecie vnto you a false vision, a divination, a thing of naught, and the deceit of their owne hearts.
but what truth, what true vision? I answer in the words of Ieremie, chap. 14.14. They prophecy unto you a false vision, a divination, a thing of nought, and the deceit of their own hearts.
Their sweet tongues vtter vnto you as deadly poyson, as is the poyson of Dragons, or the venome of Aspes. They will allure you with plausible notes of Peace, Peace. But take heede, you can expect no peace from them.
Their sweet tongues utter unto you as deadly poison, as is the poison of Dragons, or the venom of Asps. They will allure you with plausible notes of Peace, Peace. But take heed, you can expect no peace from them.
No peace, either to the weale publicke, or to the priuate conscience of any man. Not to the weale publicke: for, their conspiracies are nefarious and bloody.
No peace, either to the weal public, or to the private conscience of any man. Not to the weal public: for, their conspiracies Are nefarious and bloody.
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for, to be reconciled to that vnsound Church of theirs, the Church of Rome, to partake of their formall, and counterfeit absolution of sinnes, to heare and see their histrionicall Masses, to visit the shrines & reliques of the dead, to say a number of Pater-Nosters, or Ave-Maries vpon beads, to invocate Saints, to adore Images; can these,
for, to be reconciled to that unsound Church of theirs, the Church of Rome, to partake of their formal, and counterfeit absolution of Sins, to hear and see their histrionical Masses, to visit the shrines & Relics of the dead, to say a number of Pater-Nosters, or Ave-maries upon beads, to invocate Saints, to adore Images; can these,
Yet care not these false teachers and seducers, so they may with such their vntempered morter of vnwritten traditions, dawbe vp the walls of their Antichristian synagogue.
Yet care not these false Teachers and seducers, so they may with such their untempered mortar of unwritten traditions, daub up the walls of their Antichristian synagogue.
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Now, will you know what shall be the portion of such intruders, seducers, and lying Prophets? Ieremie will tell you chap. 23. that the Lord is against them:
Now, will you know what shall be the portion of such intruders, seducers, and lying prophets? Ieremie will tell you chap. 23. that the Lord is against them:
for following their own spirit, for resembling the foxes in the deserts, for neglecting to goe vp into the gap, to make vp the hedge for the house of Israel,
for following their own Spirit, for resembling the foxes in the deserts, for neglecting to go up into the gap, to make up the hedge for the house of Israel,
& to stand in the battel in the day of the Lord, for seeing vaine visions, for speaking lying diuinations, for building and dawbing vp walls with vntempered morter, they are accursed.
& to stand in the battle in the day of the Lord, for seeing vain visions, for speaking lying divinations, for building and daubing up walls with untempered mortar, they Are accursed.
It entreth with a Vae prophetis insipientibus, woe vnto the foolish Prophets, vers. 3. and it bids farewell with an Anathema, with a cursed excommunication, vers. 8, 9. I am against you, saith the Lord God.
It entereth with a Vae Prophetess insipientibus, woe unto the foolish prophets, vers. 3. and it bids farewell with an Anathema, with a cursed excommunication, vers. 8, 9. I am against you, Says the Lord God.
His hand shall be vpon them, for their destruction and ruine. They shall not be of the number of Gods elect. They shall be blotted out of the booke of the liuing, and not be written with the righteous.
His hand shall be upon them, for their destruction and ruin. They shall not be of the number of God's elect. They shall be blotted out of the book of the living, and not be written with the righteous.
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Of the first sort were these Priests in Iudah, who were neither chosen by man, nor called of God; of whom the Lord complaineth Ierem. 14 14. I sent them not, neither haue I commanded them, neither spake I vnto them, yet they prophecie: and chap. 23.21. I sent them not, yet they ranne, I spake not to them, yet they prophecied.
Of the First sort were these Priests in Iudah, who were neither chosen by man, nor called of God; of whom the Lord Complaineth Jeremiah 14 14. I sent them not, neither have I commanded them, neither spoke I unto them, yet they prophecy: and chap. 23.21. I sent them not, yet they ran, I spoke not to them, yet they prophesied.
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but Timothie, Titus, and the seauen Deacons, and the residue of religious and godly Doctors and Pastors of the Church, had and haue their calling, both from God and man.
but Timothy, Titus, and the seauen Deacons, and the residue of religious and godly Doctors and Pastors of the Church, had and have their calling, both from God and man.
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They are true Prophets, such as had their calling immediatly from God, and from him alone: euen those holy men of God, who liued in the time of the old Testament; some of which had the honour, to be the blessed pen-men thereof.
They Are true prophets, such as had their calling immediately from God, and from him alone: even those holy men of God, who lived in the time of the old Testament; Some of which had the honour, to be the blessed penmen thereof.
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Such were the Prophets, whom the Israelites commanded, saying, Prophecie not. Prophecie not ] Speake not any more vnto vs in the name of the Lord. What? No more!
Such were the prophets, whom the Israelites commanded, saying, Prophecy not. Prophecy not ] Speak not any more unto us in the name of the Lord. What? No more!
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He noteth the disordered and franticke humour, that was in the people of Israel, to vilifie and neglect those Prophets and teachers, which the Lord out of the abundance of his mercie had sent vnto them, to be their guides and directors in the way of true pietie and religion.
He notes the disordered and frantic humour, that was in the people of Israel, to vilify and neglect those prophets and Teachers, which the Lord out of the abundance of his mercy had sent unto them, to be their guides and directors in the Way of true piety and Religion.
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The lesson we are to take from hence, I giue in this proposition, The wicked are euermore in a readinesse to doe all the disgrace and despite they can to the true Prophets of the Lord, and his Ministers.
The Lesson we Are to take from hence, I give in this proposition, The wicked Are evermore in a readiness to do all the disgrace and despite they can to the true prophets of the Lord, and his Ministers.
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In the seauenth Chapter of this Prophecie we see what course entertainment our Prophet Amos receiueth from Amaziah, a Priest of Bethel. He there forbids Amos to prophecie any more in the kingdome of the tenne Tribes; and aduiseth him to get him away by flight to the kingdome of Iudah, where the Lords prophets were better welcome and more regarded:
In the Seventh Chapter of this Prophecy we see what course entertainment our Prophet Amos receiveth from Amaziah, a Priest of Bethel. He there forbids Amos to prophecy any more in the Kingdom of the tenne Tribes; and adviseth him to get him away by flight to the Kingdom of Iudah, where the lords Prophets were better welcome and more regarded:
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nor would suffer them to preach so plainely to their King Ieroboam. Will you haue Amaziahs owne words vnto Amos? They are in the twelfth and thirteenth verses.
nor would suffer them to preach so plainly to their King Jeroboam. Will you have Amaziah's own words unto Amos? They Are in the twelfth and thirteenth Verses.
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O thou Seer (for he that is now called a Prophet, was before time called a Seer) O thou Seer, goe, flee thee away into the land of Iudah, and there eate bread, and Prophecie there. But Prophecie not againe any more at Bethel:
Oh thou Seer (for he that is now called a Prophet, was before time called a Seer) Oh thou Seer, go, flee thee away into the land of Iudah, and there eat bred, and Prophecy there. But Prophecy not again any more At Bethel:
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24. and Amon, the gouernour of the Citie is commanded to put him in prison, and to feed him with bread of affliction, and with water of afflicton, vers. 27. There was a Seer, a Prophet, called Anani. He had a message from the Lord to Asa King of Iudah, and did faithfully deliuer it.
24. and Amon, the governor of the city is commanded to put him in prison, and to feed him with bred of affliction, and with water of affliction, vers. 27. There was a Seer, a Prophet, called Anani. He had a message from the Lord to Asa King of Iudah, and did faithfully deliver it.
And therefore is Esay chapter 30.8. commanded to write it in a table, and to note it in a Booke, that it might be for the time to come for euer and euer an euidence against that people, that they were a rebellious people, lying children, children, that would not heare the Law of the Lord:
And Therefore is Isaiah chapter 30.8. commanded to write it in a table, and to note it in a Book, that it might be for the time to come for ever and ever an evidence against that people, that they were a rebellious people, lying children, children, that would not hear the Law of the Lord:
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cause the Holy one of Israel to cease from before vs. Strange that there should be in the people of the Lord, such contempt, such a detestation of the Prophets of the Lord!
cause the Holy one of Israel to cease from before us Strange that there should be in the people of the Lord, such contempt, such a detestation of the prophets of the Lord!
According to this prediction it came to passe. Some they killed. They killed Iames, the brother of Iohn, with the sword, Act. 12.2. Some they crucified. They crucified Christ himselfe, the Lord of life, Act. 3.15. Some they scourged. They scourged Paul. He shall testifie for himselfe, 2. Cor. 11.24. Of the Iewes fiue times receiued I fortie stripes saue one.
According to this prediction it Come to pass. some they killed. They killed James, the brother of John, with the sword, Act. 12.2. some they Crucified. They Crucified christ himself, the Lord of life, Act. 3.15. some they scourged. They scourged Paul. He shall testify for himself, 2. Cor. 11.24. Of the Iewes fiue times received I fortie stripes save one.
They smote him with their tongues, saying, we haue heard him speake blasphemous words against Moses, and against God, Act. 6.11. They came vpon him, and caught him, and brought him to the councell, vers. 12. They cast him out of the cittie, Act. 7.58. and they stoned him, vers.
They smote him with their tongues, saying, we have herd him speak blasphemous words against Moses, and against God, Act. 6.11. They Come upon him, and caught him, and brought him to the council, vers. 12. They cast him out of the City, Act. 7.58. and they stoned him, vers.
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as that the messengers of God were enforced through the bitternesse of their spirit to complaine with the Apostle, Rom. 8.36. For thy sake we are killed all the day long, we are counted as sheepe appoynted for the slaughter.
as that the messengers of God were Enforced through the bitterness of their Spirit to complain with the Apostle, Rom. 8.36. For thy sake we Are killed all the day long, we Are counted as sheep appointed for the slaughter.
And thus you see what is the portion of Gods Ministers vnder the new Testament. Vnder both New, and Old, they are liable to the disgraces and vexations of this wicked world. So true is my proposition.
And thus you see what is the portion of God's Ministers under the new Testament. Under both New, and Old, they Are liable to the disgraces and vexations of this wicked world. So true is my proposition.
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The most principall and royall garment, which he wore, while he liued vpon the earth, was affliction. Affliction! It must be your coate too, it must be your liuery. You will hold him for an vndutifull,
The most principal and royal garment, which he wore, while he lived upon the earth, was affliction. Affliction! It must be your coat too, it must be your livery. You will hold him for an undutiful,
and an vngracious child, that is ashamed of his father: you will take him for a malapert and a sawcie seruant, that refuseth to weare his masters liuery;
and an ungracious child, that is ashamed of his father: you will take him for a malapert and a saucy servant, that Refuseth to wear his Masters livery;
Christ is your Father; he is your Master. Take heed then, that you shew not your selues vndutifully vngracious, malapert, or sawcie, in refusing to be,
christ is your Father; he is your Master. Take heed then, that you show not your selves undutifully ungracious, malapert, or saucy, in refusing to be,
The sonnes of Thunder, Iames and Iohn, would needs be aduanced in the Kingdome of Christ, to sit, the one on his right hand, the other, on his left. But what doth Christ? Doth he graunt their request? He doth it not. He thus speakes vnto them:
The Sons of Thunder, James and John, would needs be advanced in the Kingdom of christ, to fit, the one on his right hand, the other, on his left. But what does christ? Does he grant their request? He does it not. He thus speaks unto them:
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Are ye able to drinke of the cup, that I shall drinke of, and to be baptized with the baptisme, that I am baptized with? Vpon their answere which is affirmatiue, we are able, Christ farther saith vnto them, ye shall indeed drinke of the cup, that I drinke of,
are you able to drink of the cup, that I shall drink of, and to be baptised with the Baptism, that I am baptised with? Upon their answer which is affirmative, we Are able, christ farther Says unto them, you shall indeed drink of the cup, that I drink of,
Iames and Iohn were of the number of the twelue Apostles; and that they indeed by their calling were to take vp their crosse, and to follow Christ: but what is that to vs? to vs, who are not of the ranke? who are not Prophets? nor Apostles, nor Ministers? S. Paul shall answere you for me, 2. Tim. 3.12. All that will liue godly in Christ Iesus, shall suffer persecution.
James and John were of the number of the twelue Apostles; and that they indeed by their calling were to take up their cross, and to follow christ: but what is that to us? to us, who Are not of the rank? who Are not prophets? nor Apostles, nor Ministers? S. Paul shall answer you for me, 2. Tim. 3.12. All that will live godly in christ Iesus, shall suffer persecution.
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Thinke it not strange; its no strange thing. It is Epistle 1. chap. 4.12. So S. Iohn, Epist. 1. chap. 3.13. Maruaile not my brethren, if the world hate you. Maruaile not.
Think it not strange; its no strange thing. It is Epistle 1. chap. 4.12. So S. John, Epistle 1. chap. 3.13. Marvel not my brothers, if the world hate you. Marvel not.
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A Father of the Schooles, Aquinas auoucheth it, that there is no cause of maruaile, if it be not either great, or new, or rare. Now that the world, that is, amatores mundi, the louers of the world, wicked, carnall, irreligious,
A Father of the Schools, Aquinas avoucheth it, that there is no cause of marvel, if it be not either great, or new, or rare. Now that the world, that is, Amateurs mundi, the lovers of the world, wicked, carnal, irreligious,
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but excuseth his patient for his frensies sake. The wicked are as this franticke man; the Godly as the Physition: whence it is, that vpon those words, Gen. 4.8. Cain rose vp against Abel;
but excuseth his patient for his frenzies sake. The wicked Are as this frantic man; the Godly as the physician: whence it is, that upon those words, Gen. 4.8. Cain rose up against Abel;
it were much to be maruailed at, if it should not hate you. For such are the contrary dispositions of Saints, and worldlings, of the wicked and the Godly, that of necessitie there will euer be occasioned contentious oppositions betweene them.
it were much to be marveled At, if it should not hate you. For such Are the contrary dispositions of Saints, and worldlings, of the wicked and the Godly, that of necessity there will ever be occasioned contentious oppositions between them.
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The consideration hereof drew from S. Iames those words, chap. 4.4. Know ye not, that the friendship of the world is enmity with God? Know ye not, that is, saith Aquinas, Ignorare non debetis, ye ought not to be ignorant of this, that the amitie of the world is enmitie with God;
The consideration hereof drew from S. James those words, chap. 4.4. Know you not, that the friendship of the world is enmity with God? Know you not, that is, Says Aquinas, Ignorare non debetis, you ought not to be ignorant of this, that the amity of the world is enmity with God;
What fellowship hath righteousnesse with vnrighteousnesse? What communion hath light with darknesse? What concord hath Christ with Belial? God is righteous, the world is wicked, and lieth altogether in sinne,
What fellowship hath righteousness with unrighteousness? What communion hath Light with darkness? What concord hath christ with Belial? God is righteous, the world is wicked, and lies altogether in sin,
God is light, he is the Father of lights; in him there is no darkenesse at all: The world what is it but darknesse, what but a receptacle of the vnfruitfull workes of darkenesse? therefore there can bee no communion betweene God and the world.
God is Light, he is the Father of lights; in him there is no darkness At all: The world what is it but darkness, what but a receptacle of the unfruitful works of darkness? Therefore there can be no communion between God and the world.
can we looke there should be any fellowship, any communion, betweene Saints & worldlings, betweene the godly, and the wicked, betweene such as loue God, and such as loue the world? If there be no concord betweene Christ and Belial, can we expect there should be any concord betweene true Christians and Belialists, betweene the followers of Christ, and the sonnes of Belial? It cannot be expected.
can we look there should be any fellowship, any communion, between Saints & worldlings, between the godly, and the wicked, between such as love God, and such as love the world? If there be no concord between christ and Belial, can we expect there should be any concord between true Christians and Belialists, between the followers of christ, and the Sons of Belial? It cannot be expected.
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These, whom I call Belialists or the sonnes of Beliall, worldlings and the wicked, are such as loue the world: the other, whom I call true Christians, or followers of Christ, Saints, & the godly, are such as loue God. The repugnancie that is betweene the qualities of these two, is elegantly deliuered in holy writ.
These, whom I call Belialists or the Sons of Belial, worldlings and the wicked, Are such as love the world: the other, whom I call true Christians, or followers of christ, Saints, & the godly, Are such as love God. The repugnancy that is between the qualities of these two, is elegantly Delivered in holy writ.
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they walke in the Spirit, and bring forth the fruits thereof, as loue, ioy, peace, long-suffering, gentlenes, goodnes, faith, meekenes, temperance, and such like;
they walk in the Spirit, and bring forth the fruits thereof, as love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance, and such like;
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but they that loue the world, are invested, with adulterie, fornication, vncleannesse, lasciuiousnesse, Idolatrie, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murthers, drunkennesse, revellings, and such like.
but they that love the world, Are invested, with adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, Drunkenness, revellings, and such like.
What greater repugnancie can there be then this? Againe, they that loue God, are of pure hearts, and of r 1. Tim. 1.5. good consciences, they present themselues holy, vnblameable and vnreproueable in the sight of God;
What greater repugnancy can there be then this? Again, they that love God, Are of pure hearts, and of r 1. Tim. 1.5. good Consciences, they present themselves holy, unblameable and unreprovable in the sighed of God;
they serue the Lord in Spirit and in truth: but they that loue the world are of corrupt hearts, of defiled minds and consciences, their works are abominable, they are deceitfull from the wombe, they are altogether become filthy, their seruice of God is but a flattering of him;
they serve the Lord in Spirit and in truth: but they that love the world Are of corrupt hearts, of defiled minds and Consciences, their works Are abominable, they Are deceitful from the womb, they Are altogether become filthy, their service of God is but a flattering of him;
Minding earthly things, & glutted with the pleasure thereof, their sole care is, to serue their owne belly, their God is their belly, their glory is their shame, their end is damnation. What greater repugnancie can there be then this?
Minding earthly things, & glutted with the pleasure thereof, their sole care is, to serve their own belly, their God is their belly, their glory is their shame, their end is damnation. What greater repugnancy can there be then this?
Will it now please you to collect with me? the qualities of the wicked, the sonnes of Belial, worldlings, such as loue the world, are wholy repugnant and contrary to the qualities, of the Godly, the followers of Christ, Saints, such as loue God: and therefore there can be no agreement betweene them:
Will it now please you to collect with me? the qualities of the wicked, the Sons of Belial, worldlings, such as love the world, Are wholly repugnant and contrary to the qualities, of the Godly, the followers of christ, Saints, such as love God: and Therefore there can be no agreement between them:
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For Cain slew Abel. And wherefore slew he him? S. Iohn giues you the reason, 1. Epist. 3.12. Because his owne workes were euill, and his brothers righteous.
For Cain slew Abel. And Wherefore slew he him? S. John gives you the reason, 1. Epistle 3.12. Because his own works were evil, and his Brother's righteous.
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if such, as are bound by the Law of God and nature, and by all good order, to yeeld them due loue and reuerence, shall in pride and contempt insult ouer them, to disgrace and to despite them.
if such, as Are bound by the Law of God and nature, and by all good order, to yield them due love and Reverence, shall in pride and contempt insult over them, to disgrace and to despite them.
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forasmuch as they cannot be ignorant, that the world hateth them. And what if the world hate them! Shall they therefore be altogether dejected? They need not.
forasmuch as they cannot be ignorant, that the world hates them. And what if the world hate them! Shall they Therefore be altogether dejected? They need not.
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It needes not then to be any disparagement to you if it hate you, it hated me before it hated you. Cur ergo se membrum, supra verticem extollit? S. Austine propounds the question Tract. 88. in Iohannem. Why doth a member extoll it selfe aboue the head? Recusas esse in corpore, si non vis odium mundi sustinere cum capite:
It needs not then to be any disparagement to you if it hate you, it hated me before it hated you. Cur ergo se Limb, supra Vertex extollit? S. Augustine propounds the question Tract. 88. in John. Why does a member extol it self above the head? Recusas esse in corpore, si non vis odium mundi Sustain cum capite:
If they haue persecuted mee your Lord, your King, your head, your Master, they will also persecute you, my seruants, my subiects, my members, my disciples. If they haue called me a mad man, one that hath a Deuill, a seducer, a blasphemer, a glutton, a wine-bibber, a friend of Publicans and sinners, will they not much more speake of you reproachfully? If they haue called the Master of the house Belzebub, how much more shall they call them of his houshold so? Turpe profectò est, & dedecore plenum, Rege in castris vulnerato existente, milites eius sine vulnere in civitate epulantes manere, sayth Salmeron: It were very base and shamefull,
If they have persecuted me your Lord, your King, your head, your Master, they will also persecute you, my Servants, my Subjects, my members, my Disciples. If they have called me a mad man, one that hath a devil, a seducer, a blasphemer, a glutton, a winebibber, a friend of Publicans and Sinners, will they not much more speak of you reproachfully? If they have called the Master of the house Belzebub, how much more shall they call them of his household so? Turpe profectò est, & dedecore plenum, Rege in Castris vulnerato existent, Militias eius sine vulnere in Civitate epulantes manner, say Salmeron: It were very base and shameful,
Let the wicked fret, and fume, and stamp, and stare, and grudge, and murmure against vs, let them forbid vs to prophecie, let them refuse to heare vs, let them lay vpon vs all the disgrace and despite they can;
Let the wicked fret, and fume, and stamp, and stare, and grudge, and murmur against us, let them forbid us to prophecy, let them refuse to hear us, let them lay upon us all the disgrace and despite they can;
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yet will we possesse our soules in patience, knowing it to be a faithfull saying, which S. Paul hath. 2. Tim. 2.11.12. that, if we die with Christ, we shall also liue with him, and if we suffer with him, we shall also raigne with him.
yet will we possess our Souls in patience, knowing it to be a faithful saying, which S. Paul hath. 2. Tim. 2.11.12. that, if we die with christ, we shall also live with him, and if we suffer with him, we shall also Reign with him.
The vse is to admonish you, that ye take it not to heart, if they, who are bound by the law of God and nature, by the bond of neighbour-hood, and our Christian profession, to loue you,
The use is to admonish you, that you take it not to heart, if they, who Are bound by the law of God and nature, by the bound of neighbourhood, and our Christian profession, to love you,
The arguments for your encouragement and comfort in such a case, may be the same with those, which I but euen now produced for the encouragement and comfort of our selues in the like:
The Arguments for your encouragement and Comfort in such a case, may be the same with those, which I but even now produced for the encouragement and Comfort of our selves in the like:
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but committed his cause to him, that iudgeth righteously. Here is matter worthy our imitation. The resolued Christian herevpon thus sweetly meditateth.
but committed his cause to him, that Judgeth righteously. Here is matter worthy our imitation. The resolved Christian hereupon thus sweetly meditateth.
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Shall Christ lie in the manger, and we ruffle it out in our palaces? Shall he mourne in sackcloth, and wee bath in pleasure? Shall he fighting in our defence, be wounded and crucified among theeues;
Shall christ lie in the manger, and we ruffle it out in our palaces? Shall he mourn in Sackcloth, and we both in pleasure? Shall he fighting in our defence, be wounded and Crucified among thieves;
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So when his glory shall be reuealed, we shall be glad also with exceeding ioy. Thus much of the second vse. A third followeth. You remember the doctrine.
So when his glory shall be revealed, we shall be glad also with exceeding joy. Thus much of the second use. A third follows. You Remember the Doctrine.
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how will some wonder at him, as at a Pelican of the wildernesse, as at an Owle of the desert, as at a sparrow that sits alone vpon the house top? They will hold him for a great sinner,
how will Some wonder At him, as At a Pelican of the Wilderness, as At an Owl of the desert, as At a sparrow that sits alone upon the house top? They will hold him for a great sinner,
Did not Eliphaz deale so with Iob? From the afflictions, the miseries, the calamities, that Iob suffered, Eliphaz concludeth, that Iob is no innocent man, no righteous man,
Did not Eliphaz deal so with Job? From the afflictions, the misery's, the calamities, that Job suffered, Eliphaz Concludeth, that Job is no innocent man, no righteous man,
because Iob was afflicted, and that most grieuously, that therefore he was to perish, or to be cut off vtterly. God suffereth not his elect children, such as Iob was, vtterly to perish, or to be cut off. He afflicteth them,
Because Job was afflicted, and that most grievously, that Therefore he was to perish, or to be Cut off utterly. God suffers not his elect children, such as Job was, utterly to perish, or to be Cut off. He afflicts them,
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If Eliphaz take the words of perishing, and cutting off, in the strict sense and properly, I answer, neuer did the innocent perish, neuer was any righteous man cut off.
If Eliphaz take the words of perishing, and cutting off, in the strict sense and properly, I answer, never did the innocent perish, never was any righteous man Cut off.
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But if he take the words in a larger sense for wallowing in miserie, or lying in affliction; my answer then, is the same that S. Gregorie hath lib. 5. Moral. cap. 14. Saepè quippe hîc & innocentes pereunt, & recti funditùs delentur.
But if he take the words in a larger sense for wallowing in misery, or lying in affliction; my answer then, is the same that S. Gregory hath lib. 5. Moral. cap. 14. Saepè quip hîc & innocentes pereunt, & recti funditùs delentur.
Si nullus innocens periret, if no man should perish, that is innocent, why should the Prophet Esai. say, chap. 57.1. The righteous perisheth, and no man layeth it to heart!
Si nullus Innocent periret, if no man should perish, that is innocent, why should the Prophet Isaiah. say, chap. 57.1. The righteous Perishes, and no man Layeth it to heart!
say, The righteous was speedily taken away, lest that wickednesse should alter his vnderstanding, or deceit beguile his soule? Si iustos, animadversio nulla percuteret, if no punishment should smite the iust,
say, The righteous was speedily taken away, lest that wickedness should altar his understanding, or deceit beguile his soul? Si iustos, animadversio nulla percuteret, if no punishment should smite the just,
Now, dearely beloued, sith it may in some sense bee truely said of the man that is innocent, that he perisheth; and of the righteous man, that he is punished, is taken away, is cut off; and of the faithfull of Gods house, that iudgement must begin with them:
Now, dearly Beloved, sith it may in Some sense be truly said of the man that is innocent, that he Perishes; and of the righteous man, that he is punished, is taken away, is Cut off; and of the faithful of God's house, that judgement must begin with them:
My neighbour, such a man, or such a man, is exercised vnder the Crosse, and is sensible of the scourge of God vpon him, therefore he is in Gods disfauour, and a very grieuous sinner.
My neighbour, such a man, or such a man, is exercised under the Cross, and is sensible of the scourge of God upon him, Therefore he is in God's disfavour, and a very grievous sinner.
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he sends embassies of death and reuenge, where he meaneth to bestow eternall life. I conclude with that blessing which S. Iames chap. 1.12. bestoweth vpon the afflicted.
he sends embassies of death and revenge, where he means to bestow Eternal life. I conclude with that blessing which S. James chap. 1.12. bestoweth upon the afflicted.
VVE are now come to the fourth part of this first Sermon of Amos, concerning the kingdome of the tenne tribes of Israel. I heretofore called it a Commination. So I call it still.
WE Are now come to the fourth part of this First Sermon of Amos, Concerning the Kingdom of the tenne tribes of Israel. I heretofore called it a Commination. So I call it still.
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For here are the Israelites threatned with punishment for the enormitie of their sinnes, expressed, vers. 6, 7, 8. and for the foulenesse of their ingratitude, layd to their charge, vers. 12. In this Commination we may obserue two things.
For Here Are the Israelites threatened with punishment for the enormity of their Sins, expressed, vers. 6, 7, 8. and for the foulness of their ingratitude, laid to their charge, vers. 12. In this Commination we may observe two things.
First, how the Lord, in respect of the sinnes of Israel, and of their vnthankfulnesse for benefits bestowed on them, esteemeth of them, vers. 13. Behold, I am pressed vnder you as a Cart is pressed, that is full of sheaues.
First, how the Lord, in respect of the Sins of Israel, and of their unthankfulness for benefits bestowed on them, esteems of them, vers. 13. Behold, I am pressed under you as a Cart is pressed, that is full of sheaves.
but deepely marke and consider it. The Iesuit Lorinus Comment. in Act. Apost. obserueth out of holy Scripture, diuerse acceptions and vses of this particle, Ecce, Behold.
but deeply mark and Consider it. The Iesuit Lorinus Comment. in Act. Apost. observeth out of holy Scripture, diverse acceptions and uses of this particle, Ecce, Behold.
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First, it noteth rem novam, ac inopinatam, at { que } mirabilem: some thing that is new and vnlooked for, and wonderfull: as Act. 1.10. while the Apostles looked stedfastly toward heauen, at the time of Christs ascension, Ecce, Behold, two men, or two Angels in the forme of men, stood by them in white apparell.
First, it notes remembering novam, ac inopinatam, At { que } mirabilem: Some thing that is new and unlooked for, and wonderful: as Act. 1.10. while the Apostles looked steadfastly towards heaven, At the time of Christ Ascension, Ecce, Behold, two men, or two Angels in the Form of men, stood by them in white apparel.
Where Ecce, Behold, rem magnam, novam, & admiratione dignam, designat, sayth Alfonsus Salmeron. Behold! it designeth and poynteth out vnto vs, some great matter, new,
Where Ecce, Behold, remembering magnam, novam, & admiration dignam, designat, say Alfonso Salmeron. Behold! it designeth and pointeth out unto us, Some great matter, new,
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What greater, what newer, what matter more wonderfull, then that a Creature should conceiue in her wombe and bring forth her Creator, a handmaid her Lord, a virgin, God? It is so full of wonder, that the Prophet Esay foretelling it, chap. 7.14. stamps it with an Ecce, Behold, Behold, a virgin shall conceiue and beare a sonne.
What greater, what newer, what matter more wonderful, then that a Creature should conceive in her womb and bring forth her Creator, a handmaid her Lord, a Virgae, God? It is so full of wonder, that the Prophet Isaiah foretelling it, chap. 7.14. stamps it with an Ecce, Behold, Behold, a Virgae shall conceive and bear a son.
The Angell Gabriel, who was sent from God to the virgin Mary, to report vnto her, this great wonder, omits not this stamp, Ecce, Behold. See the Angels words, Luk. 1.31. Behold, thou shalt conceiue in thy wombe, and bring forth a son, and shalt call his name Iesus.
The Angel Gabriel, who was sent from God to the Virgae Marry, to report unto her, this great wonder, omits not this stamp, Ecce, Behold. See the Angels words, Luk. 1.31. Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name Iesus.
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Secondly, it betokeneth propinquum tempus, some time neere at hand, as Esai 41.27. The first shall say to Sion NONLATINALPHABET Behold, behold them, or behold these things, and I will giue to Ierusalem one that bringeth good tydings.
Secondly, it Betokeneth propinquum Tempus, Some time near At hand, as Isaiah 41.27. The First shall say to Sion Behold, behold them, or behold these things, and I will give to Ierusalem one that brings good tidings.
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him God giueth to Sion, and to Ierusalem, and in him, Ecce ecce ista erunt: Behold, behold all the promises of God shall come to passe, and that speedily.
him God gives to Sion, and to Ierusalem, and in him, Ecce ecce ista erunt: Behold, behold all the promises of God shall come to pass, and that speedily.
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If I would imitate the Postillers, I could call this Ecce Admonitivum, an Ecce of Admonition, a warning word for euery one to be in a readinesse to embrace Christ at his comming.
If I would imitate the Postillers, I could call this Ecce Admonitivum, an Ecce of Admonition, a warning word for every one to be in a readiness to embrace christ At his coming.
Ecce, Behold I, euen I will vtterly forget you, and I will forsake you, and cast you out of my presence, And I will bring an euerlasting reproch vpon you,
Ecce, Behold I, even I will utterly forget you, and I will forsake you, and cast you out of my presence, And I will bring an everlasting reproach upon you,
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Fourthly, Ecce, Behold, is a particle, ordinarily vsed by God in his Comminations, when he threatneth some great and heauie punishment to come. as Ezech. 5.8. Thus sayth the Lord against Ierusalem, Behold, I, euen I am against thee, and will execute iudgments in the midst of thee, in he sight of the Nations, And, chap. 6.3.
Fourthly, Ecce, Behold, is a particle, ordinarily used by God in his Comminations, when he threatens Some great and heavy punishment to come. as Ezekiel 5.8. Thus say the Lord against Ierusalem, Behold, I, even I am against thee, and will execute Judgments in the midst of thee, in he sighed of the nations, And, chap. 6.3.
Many other like places I might alledge yet farther, to shew vnto you, the frequent vse of this particle, Ecce, Behold, in the Comminations of Gods punishments But I will not hold you any longer with this discourse.
Many other like places I might allege yet farther, to show unto you, the frequent use of this particle, Ecce, Behold, in the Comminations of God's punishments But I will not hold you any longer with this discourse.
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Sufficient shall it be for you at this time to bee aduertised, that as often as you meete with this word Ecce, Behold, in the sacred Volume of the word of God;
Sufficient shall it be for you At this time to be advertised, that as often as you meet with this word Ecce, Behold, in the sacred Volume of the word of God;
I am pressed ] NONLATINALPHABET It is in Hifhil, the roote of it is NONLATINALPHABET which in Hifhil is sometimes Transitiue, sometimes Intransitiue or Neutrall: from whence there is a twofold Interpretation of this place.
I am pressed ] It is in Hifhil, the root of it is which in Hifhil is sometime Transitive, sometime Intransitive or Neutral: from whence there is a twofold Interpretation of this place.
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the other, I will presse your place, as a Cart full of sheaues presseth. That is our Textuall reading, this our Marginall. Some incline to that; some to this.
the other, I will press your place, as a Cart full of sheaves Presseth. That is our Textual reading, this our Marginal. some incline to that; Some to this.
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but as it were committing stubble to the fire, shall cry out. With this exposition of S. Hierome, agreeth that of Gregorie the great, Moral. 32.6. Who there takes these words of my text to intimate, that God vnder the burden of sins maketh a noyse and cryeth out.
but as it were committing stubble to the fire, shall cry out. With this exposition of S. Jerome, agreeth that of Gregory the great, Moral. 32.6. Who there Takes these words of my text to intimate, that God under the burden of Sins makes a noise and Cries out.
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Omnis caro fenum, All flesh is grasse, the Lord patiently enduring the life of carnall men, testifieth of himselfe, more plaustri fenum se portare, that like vnto a cart or wayne he is charged with hay. Now for him, Sub feni onere stridere, to skreeke out vnder a load of hay, it is nothing else,
Omnis Caro fenum, All Flesh is grass, the Lord patiently enduring the life of carnal men, Testifieth of himself, more plaustri fenum se portare, that like unto a cart or wain he is charged with hay. Now for him, Sub feni onere stridere, to skreeke out under a load of hay, it is nothing Else,
but it is good with Brentius, good with Gualter, good with Drusius, good with Winckelman, good with others with Remigius, with Albertus, with Hugo, with Lyra, with Dionysius, as Castrus hath obserued. According to whom;
but it is good with Brent, good with Gualter, good with Drusius, good with Winckelman, good with Others with Remigius, with Albert, with Hugo, with Lyra, with Dionysius, as Castrates hath observed. According to whom;
Behold such hath beene, and is your stubbornnesse, such your wickednesse, such the multitude of your sinnes, that I am weary to beare them: Behold, I am pressed vnder you,
Behold such hath been, and is your stubbornness, such your wickedness, such the multitude of your Sins, that I am weary to bear them: Behold, I am pressed under you,
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Such were the sinnes of Israel, we know it by the 43. chap. of Esai. There verse 24. thus saith the Lord to Israel: Thou hast made me to serue with thy sinnes;
Such were the Sins of Israel, we know it by the 43. chap. of Isaiah. There verse 24. thus Says the Lord to Israel: Thou hast made me to serve with thy Sins;
The labours, the troubles, the miseries, the griefes, the torments which in the dayes of thy flesh, from the first houre of thy Natiuitie, to the last moment of thy suffering vpon the Crosse, thou hast endured for vs, are so many demonstrations, that our sinnes are such;
The labours, the Troubles, the misery's, the griefs, the torments which in the days of thy Flesh, from the First hour of thy Nativity, to the last moment of thy suffering upon the Cross, thou hast endured for us, Are so many demonstrations, that our Sins Are such;
Dearely beloued, behold we Christ Iesus in the forme of a seruant, laid in a manger, exiled from his countrey, reputed for a Carpenters sonne, yea for a carpenter;
Dearly Beloved, behold we christ Iesus in the Form of a servant, laid in a manger, exiled from his country, reputed for a Carpenters son, yea for a carpenter;
behold we his vndefiled feet, which neuer stood in the way of sinners, dented through with cruell nayles; wee must confesse our sinnes to haue beene the cause of all.
behold we his undefiled feet, which never stood in the Way of Sinners, dented through with cruel nails; we must confess our Sins to have been the cause of all.
by his stripes are we healed. S. Paul speakes as plainely, Rom. 4.25. Christ was deliuered for our offences: and 1. Cor. 15.3. Christ died for our sinnes.
by his stripes Are we healed. S. Paul speaks as plainly, Rom. 4.25. christ was Delivered for our offences: and 1. Cor. 15.3. christ died for our Sins.
Stands it thus Beloued? May our sins be burdensome and grieuous vnto God? May they presse him, as a Cart is pressed, that is full of sheaues? Make we hereof this vse;
Stands it thus beloved? May our Sins be burdensome and grievous unto God? May they press him, as a Cart is pressed, that is full of sheaves? Make we hereof this use;
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and to flie from it, compareth sinne to a Serpent, to a Lyon, to a two edged sword. To a Serpent, vers. 2. Flee from sinne, as from the face of a Serpent;
and to fly from it, compareth sin to a Serpent, to a lion, to a two edged sword. To a Serpent, vers. 2. Flee from sin, as from the face of a Serpent;
But what is a two edged sword? what the teeth of a Lyon? what the face of a Serpent? what the Deuill himselfe, to the loue of God? Flee from sinne for the loue of God, that with thy sinnes thou be not burdensome and grieuous vnto God.
But what is a two edged sword? what the teeth of a lion? what the face of a Serpent? what the devil himself, to the love of God? Flee from sin for the love of God, that with thy Sins thou be not burdensome and grievous unto God.
Againe, stands it thus, beloued? May our sinnes be burdensome and grieuous vnto God? May they presse him as a Cart is pressed, that is full of sheaues? Make we then here of a second vse,
Again, Stands it thus, Beloved? May our Sins be burdensome and grievous unto God? May they press him as a Cart is pressed, that is full of sheaves? Make we then Here of a second use,
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They may from hence be remembred, that if they be burdensome and grieuous vnto God, [ with their obstinacie and impenitencie ] God will be burdensome and grieuous vnto them with his plagues.
They may from hence be remembered, that if they be burdensome and grievous unto God, [ with their obstinacy and impenitency ] God will be burdensome and grievous unto them with his plagues.
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Obstinacie, impenitencie! O let sinnes of such an eleuation be farre from our Coasts. If we driue God to call a conuocation of Heauen and Earth, as Esa. 1.2. Heare O heauens, and giue eare O earth:
Obstinacy, impenitency! Oh let Sins of such an elevation be Far from our Coasts. If we driven God to call a convocation of Heaven and Earth, as Isaiah 1.2. Hear Oh heavens, and give ear Oh earth:
if we driue him to call on the mountaines & the foundations of the earth to heare his controuersie, as Micah 6.2. Heare yee, O mountaines, the Lords controuersie, and yee strong foundations of the earth;
if we driven him to call on the Mountains & the foundations of the earth to hear his controversy, as micah 6.2. Hear ye, Oh Mountains, the lords controversy, and ye strong foundations of the earth;
There is no truth, nor mercie, nor knowledge of God in the land, By swearing, and lying, and killing, and stealing, and whoring yee breake out, and bloud toucheth bloud:
There is no truth, nor mercy, nor knowledge of God in the land, By swearing, and lying, and killing, and stealing, and whoring ye break out, and blood touches blood:
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and shall we then be able to stand? Its impossible we should, vnlesse truly and vnfeinedly renouncing all shew of obstinacy and impenitencie, we become dutifull and obedient children to the Lord our God. O how desirous,
and shall we then be able to stand? Its impossible we should, unless truly and unfeignedly renouncing all show of obstinacy and impenitency, we become dutiful and obedient children to the Lord our God. Oh how desirous,
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My second was, a caueat against the foulest of sinnes, obstinacie and impenitencie. My doctrine branding our sinnes with burdensomenesse and grieuousnesse in respect of God;
My second was, a caveat against the Foulest of Sins, obstinacy and impenitency. My Doctrine branding our Sins with burdensomeness and grievousness in respect of God;
no mortall eye euer saw him, nor can see him: he inhabiteth the eternitie, is the first, and is the last, and changeth not; yea, hath not so much as a shadow of change. How then is it, that he oft complaineth? how can he be burdened? how grieued?
no Mortal eye ever saw him, nor can see him: he Inhabiteth the eternity, is the First, and is the last, and changes not; yea, hath not so much as a shadow of change. How then is it, that he oft Complaineth? how can he be burdened? how grieved?
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But can this be so indeed? Can our sinnes be burdensome vnto God? Can they be grieuous vnto him? or can God complaine that they are such? What can be said vnto it?
But can this be so indeed? Can our Sins be burdensome unto God? Can they be grievous unto him? or can God complain that they Are such? What can be said unto it?
By affectiue passions he vnderstandeth the passions of the sensitiue appetite, which therefore are not in God, because God hath no such appetite, as Ferrariensis hath well obserued.
By affective passion he understandeth the passion of the sensitive appetite, which Therefore Are not in God, Because God hath not such appetite, as Ferrariensis hath well observed.
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My answere is, they are ascribed vnto him NONLATINALPHABET, per NONLATINALPHABET, abusiuely, by an Anthropopathie. It is Athanasius his golden rule NONLATINALPHABET.
My answer is, they Are ascribed unto him, per, abusively, by an Anthropopathy. It is Athanasius his golden Rule.
Say God complaineth; say he repenteth; say he grieueth; say he fainteth, or is wearied; all these are spoken of God for our capacities, but are to be vnderstood, as its fit for God.
Say God Complaineth; say he Repenteth; say he grieves; say he fainteth, or is wearied; all these Are spoken of God for our capacities, but Are to be understood, as its fit for God.
For we well acquainted with the vse of these naturall passions in our selues, may the better guesse at the knowledge of that God, to whom we heare them ascribed by translation. By translation, not properly: or as one well sayth, per figuram, non naturam, by a figure, not by nature:
For we well acquainted with the use of these natural passion in our selves, may the better guess At the knowledge of that God, to whom we hear them ascribed by Translation. By Translation, not properly: or as one well say, per figuram, non naturam, by a figure, not by nature:
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But hauing intreated else where of this question, Whether there be any affection or passion in God, in my 17. Sermon vpon Hoseah chap. 10. I now say no more of it.
But having entreated Else where of this question, Whither there be any affection or passion in God, in my 17. Sermon upon Hosea chap. 10. I now say no more of it.
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that God is zealous without zeale, angry without anger, grieuing without sorrow, repenting without penitencie, pitifull without pitie, foreknowing without foresight. There is no passion at all in God.
that God is zealous without zeal, angry without anger, grieving without sorrow, repenting without Penitency, pitiful without pity, foreknowing without foresight. There is no passion At all in God.
Thus haue you my answere to the question euen now propounded. The question was: How God may be sayd to complaine of our sinnes, to be burdened with them,
Thus have you my answer to the question even now propounded. The question was: How God may be said to complain of our Sins, to be burdened with them,
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or to be grieued at them, sith in himselfe he hath all pleasure and content? My answere is, He cannot be said so to doe in a proper sense and vnderstanding, because God is not obnoxious to any passion,
or to be grieved At them, sith in himself he hath all pleasure and content? My answer is, He cannot be said so to do in a proper sense and understanding, Because God is not obnoxious to any passion,
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Hitherto haue I stood vpon the first Interpretation of these words, depending vpon the intransitiue or newtrall signification of the Hebrew verbe NONLATINALPHABET I am pressed. The other Interpretation growing vpon the transitiue signification of the same verbe, is put in the Margent of our newest English translation,
Hitherto have I stood upon the First Interpretation of these words, depending upon the intransitive or Neutral signification of the Hebrew verb I am pressed. The other Interpretation growing upon the transitive signification of the same verb, is put in the Margin of our Newest English Translation,
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Our new expositors for the most part doe mention it, Calvin, and Danaeus, Brentius and Winclelman, Mercerus and Quadratus, Christopherus à Castro, and Petrus à Figuiero, I will presse you.
Our new expositors for the most part do mention it, calvin, and Danaeus, Brent and Winckelman, Mercerus and Quadratus, Christopher à Castro, and Peter à Figuero, I will press you.
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to punish them non levi manu, aut viribus languidis, not with a light hand, or languishing force, sed magno nisu ac robore, but with great endeuour and strength.
to Punish them non levi manu, Or viribus languidis, not with a Light hand, or languishing force, sed magno nisu ac robore, but with great endeavour and strength.
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His commination of punishment giuen in Paradise to the transgressor of his law, is a proofe of this truth. The Commination is, Gen. 2.17. In the day that thou eatest thereof, [ of the tree of knowledge of good and euill ] thou shalt dye the death. Adam transgressed the Law;
His commination of punishment given in Paradise to the transgressor of his law, is a proof of this truth. The Commination is, Gen. 2.17. In the day that thou Eatest thereof, [ of the tree of knowledge of good and evil ] thou shalt die the death. Adam transgressed the Law;
Hitherto belongeth that malediction, Deut. 27.26. which is repeated, Gal. 3.10. Cursed is euery one, that continueth not in all things, which are written in the Booke of the Law, to doe them.
Hitherto belongeth that malediction, Deuteronomy 27.26. which is repeated, Gal. 3.10. Cursed is every one, that Continueth not in all things, which Are written in the Book of the Law, to do them.
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If thou then faile in the performance gf any one Commandement of his Law, or of any braunch thereof, the Curse layeth hold on thee, and obligeth thee to punishment.
If thou then fail in the performance gf any one Commandment of his Law, or of any branch thereof, the Curse Layeth hold on thee, and obliges thee to punishment.
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In the first Chapter of the Epistle to the Rom. vers. 32. we know it to be NONLATINALPHABET, the Law of God, his righteous and iust Law, his Law of Nature, that, they which doe such things, (as are there rehearsed) are worthie of death.
In the First Chapter of the Epistle to the Rom. vers. 32. we know it to be, the Law of God, his righteous and just Law, his Law of Nature, that, they which do such things, (as Are there rehearsed) Are worthy of death.
They are worthie of death: and death must be their wages. It must be so. So true is my Doctrine, God will neuer suffer sinne to escape altogether vnpunished.
They Are worthy of death: and death must be their wages. It must be so. So true is my Doctrine, God will never suffer sin to escape altogether unpunished.
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My first vse shall be, to reprooue such as teach otherwise, as Socinus Osterodius, Gittichius, and other the enemies of Christs satisfaction. They will thus argue:
My First use shall be, to reprove such as teach otherwise, as Socinus Osterodius, Gittichius, and other the enemies of Christ satisfaction. They will thus argue:
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God doth not leaue the sinnes of the Elect altogether vnpunished; but doth punish them all, by translating their sinnes from them, to his owne sonne, Christ Iesus: according to that, Esay 53.6. The Lord hath laid on him the iniquitie of vs all.
God does not leave the Sins of the Elect altogether unpunished; but does Punish them all, by translating their Sins from them, to his own son, christ Iesus: according to that, Isaiah 53.6. The Lord hath laid on him the iniquity of us all.
Are they not impudent and vnblushing? Are they not acted with lifting vp the hand, and heele against God? The hand in opposition, the heele in contempt? Our sinnes! They keepe not low water;
are they not impudent and unblushing? are they not acted with lifting up the hand, and heel against God? The hand in opposition, the heel in contempt? Our Sins! They keep not low water;
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O let not our sinnes bee such climbers! Rather then they should presse into the presence chamber of Heauen, and grow acquainted with God, let vs keepe them downe,
O let not our Sins be such climbers! Rather then they should press into the presence chamber of Heaven, and grow acquainted with God, let us keep them down,
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or had no purpose to roote out sinne. Prorsus aut punis, aut punit. Beleeue it either thou must punish thy selfe, or God will punish thee. Vis non puniat, punitu.
or had no purpose to root out sin. Prorsus Or Punish, Or punit. Believe it either thou must Punish thy self, or God will Punish thee. Vis non puniat, punitu.
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and wash away thy sinnes with the salt and bitter teares of vnfeined Repentance, through a liuely faith in the bloud of our Lord and Sauiour Iesus Christ: So shall not thy sinnes be layed vnto thy Charge:
and wash away thy Sins with the salt and bitter tears of unfeigned Repentance, through a lively faith in the blood of our Lord and Saviour Iesus christ: So shall not thy Sins be laid unto thy Charge:
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and may amend all without excuse, as well our secret sinnes, as those that are knowne, that we may in thy good time be translated from this valley of sinnes, to that thy blessed habitation aboue, where we may with all Saints for euer sing:
and may amend all without excuse, as well our secret Sins, as those that Are known, that we may in thy good time be translated from this valley of Sins, to that thy blessed habitation above, where we may with all Saints for ever sing:
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THE defiance is set, the trumpet is blowne, the warre is proclaimed from the Maiestie of heauen, against the Kingdome of the ten tribes of Israel. Such was the height of their impieties, discouered, vers. 6, 7, 8. such the foulenesse of their ingratitude, blased vers. 12. that they could not looke for lesse,
THE defiance is Set, the trumpet is blown, the war is proclaimed from the Majesty of heaven, against the Kingdom of the ten tribes of Israel. Such was the height of their impieties, discovered, vers. 6, 7, 8. such the foulness of their ingratitude, blazed vers. 12. that they could not look for less,
and are by our Prophet diuided into seauen seuerall branches: in which he describes gravitatem tribulationis, as Castrus speaketh, the grieuousnes of their tribulation;
and Are by our Prophet divided into seauen several branches: in which he describes gravitatem tribulationis, as Castrates speaks, the grievousness of their tribulation;
If he will the punishment of any, there is no place for refuge, no evasion, no meanes to escape. Neither he that is of an expedite and agile bodie, nor the strong man,
If he will the punishment of any, there is no place for refuge, no evasion, no means to escape. Neither he that is of an expedite and agile body, nor the strong man,
nor the mighty, nor the bow-man, nor the swift of foote, nor the horseman, nor the couragious and stout of heart, shall be able to helpe himselfe in that day, in the day of Gods reuengement.
nor the mighty, nor the bowman, nor the swift of foot, nor the horseman, nor the courageous and stout of heart, shall be able to help himself in that day, in the day of God's revengement.
The first of the seauen miseries, here foretold to betide the Israelites, is in the beginning of the 14. verse. The flight shall perish from the swift. IT is an Hebrew phrase.
The First of the seauen misery's, Here foretold to betide the Israelites, is in the beginning of the 14. verse. The flight shall perish from the swift. IT is an Hebrew phrase.
Peribit fuga, the flight shall perish from the shepheards, and saftie from the chiefe of the flocke. So, Iob 11.20. it is part of the infelicitie of the wicked, Peribit fuga ab cis, flight shall perish from them, that is, they shall not escape.
Peribit fuga, the flight shall perish from the shepherds, and safety from the chief of the flock. So, Job 11.20. it is part of the infelicity of the wicked, Peribit fuga ab cis, flight shall perish from them, that is, they shall not escape.
As the flight perisheth, so may other things be said to perish, the Law, and Counsell, and the Word; the Law from the Priest, and counsell from the wise, and the word from the Prophet. Ier. 18.18. So, Ezech. 7.26. it is said, The law shall perish from the Priest, and counsell from the Ancients. And Ierem. 49.7. Counsell is perished from the prudent. And Esai. 29.14. the wisdome of the wise men shall perish.
As the flight Perishes, so may other things be said to perish, the Law, and Counsel, and the Word; the Law from the Priest, and counsel from the wise, and the word from the Prophet. Jeremiah 18.18. So, Ezekiel 7.26. it is said, The law shall perish from the Priest, and counsel from the Ancients. And Jeremiah 49.7. Counsel is perished from the prudent. And Isaiah. 29.14. the Wisdom of the wise men shall perish.
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Now for the law, and the word, and wisdome, and counsell to perish from the Priest, from the Prophet, from the Wise, from the Prudent, and from the Ancient, what else is it,
Now for the law, and the word, and Wisdom, and counsel to perish from the Priest, from the Prophet, from the Wise, from the Prudent, and from the Ancient, what Else is it,
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The swift! Who is that? The old Hebrewes say, it is Ieroboam, sonne of Nebat , who fled from Salomon into Aegypt, as S. Hierome, and after him Remigius, Rupertus, Albertus, Hugo, and Dionysius haue obserued.
The swift! Who is that? The old Hebrews say, it is Jeroboam, son of Nebat, who fled from Solomon into Egypt, as S. Jerome, and After him Remigius, Rupert, Albert, Hugo, and Dionysius have observed.
As by the Swift they vnderstand Ieroboam, sonne of Nebat, who fled from Salomon; so by the Strong, they vnderstand Baasha, that warlike King, who all his dayes had warre with Asa King of Iudah; by the Mighty, King Omri; by the Bowman, Iehu, the sonne of Nimshi, who slew King Ioram with an arrow;
As by the Swift they understand Jeroboam, son of Nebat, who fled from Solomon; so by the Strong, they understand Baasha, that warlike King, who all his days had war with Asa King of Iudah; by the Mighty, King Omri; by the Bowman, Iehu, the son of Nimshi, who slew King Ioram with an arrow;
by the Swift of foote, King Menahem; by the Horseman, King Pekah, the sonne of Remaliah; and by the Couragious and stout of heart, K. Hoshea, sonne of Elah, the last of the Kings of Israel.
by the Swift of foot, King Menahem; by the Horseman, King Pekah, the son of Remaliah; and by the Courageous and stout of heart, K. Hoshea, son of Elah, the last of the Kings of Israel.
and doe vnderstand this branch, of the flight perishing from the swift, with the other six that follow, of the vtter subuersion of the state of Israel, and the finall captiuitie of that people when they were caried away by Salmanassar into Assyria. In that day (a heauy day to them) neither he that was of a swift, an expedite and an agile bodie, nor the strong man,
and do understand this branch, of the flight perishing from the swift, with the other six that follow, of the utter subversion of the state of Israel, and the final captivity of that people when they were carried away by Shalmaneser into Assyria. In that day (a heavy day to them) neither he that was of a swift, an expedite and an agile body, nor the strong man,
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nor the mighty, nor the archer, nor the swift of foote, nor the rider, nor the couragious and stout of heart, found any meanes to saue or helpe himselfe.
nor the mighty, nor the archer, nor the swift of foot, nor the rider, nor the courageous and stout of heart, found any means to save or help himself.
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This truth Albertus would ratifie with those words, Prov. 9 2. Velox pedibus offendet. He that is swift of foote offendeth, stumbleth, hitteth against some stone,
This truth Albert would ratify with those words, Curae 9 2. Swift pedibus offendet. He that is swift of foot offends, stumbleth, hitteth against Some stone,
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or stump, and so falleth, and is ouertaken. But the allegation is impertinent. The words are against rash and vnaduised actions in the course of mans life;
or stump, and so falls, and is overtaken. But the allegation is impertinent. The words Are against rash and unadvised actions in the course of men life;
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for they, that shall pursue you, shall be as swift as you, or swifter. As pertinent is that of the Preacher, Eccl. 9.11. There is no race to the swift, or, in running it helpeth not to be swift.
for they, that shall pursue you, shall be as swift as you, or swifter. As pertinent is that of the Preacher, Ecclesiastes 9.11. There is no raze to the swift, or, in running it Helpeth not to be swift.
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The Hebrewes refer this to Hasahel, one of the sonnes of Tzeruiah, who though he were an exceeding swift runner, as light of foote as a wilde Roe, as he is described, 2. Sam. 2.18.
The Hebrews refer this to Hasahel, one of the Sons of Tzeruiah, who though he were an exceeding swift runner, as Light of foot as a wild Roe, as he is described, 2. Sam. 2.18.
of Arias, Menecles his sonne, in the Greeke Epigram, that running in a race from the beginning to the end no man could see him, so swift he was of foote.
of Arias, Menecles his son, in the Greek Epigram, that running in a raze from the beginning to the end no man could see him, so swift he was of foot.
This impossibilitie of hiding our selues from the power, or wrath of God, either in Heauen, or Hell, or Sea, or darke place, or any where else, is elegantly and fully illustrated by the sweetest singer of Psalmes, David, Psal 139.7.
This impossibility of hiding our selves from the power, or wrath of God, either in Heaven, or Hell, or Sea, or dark place, or any where Else, is elegantly and Fully illustrated by the Sweetest singer of Psalms, David, Psalm 139.7.
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Thus haue you the confirmation of my doctrine, which was, When God resolueth to punish man for sinne, there is no refuge for him, no evasion, no escaping by flight,
Thus have you the confirmation of my Doctrine, which was, When God resolveth to Punish man for sin, there is no refuge for him, no evasion, no escaping by flight,
How can there be any? sith our persecutors shall be swifter then the Eagles of the Heauen to pursue vs vpon the mountaines, and to lay waite for vs in the wildernesse:
How can there be any? sith our persecutors shall be swifter then the Eagles of the Heaven to pursue us upon the Mountains, and to lay wait for us in the Wilderness:
Will there be no refuge for vs, no evasion, no escaping by flight, when God will visit for our sinnes? What shall we then doe beloued? What? Vis audire consilium? Wilt thou heare counsell, saith S. Austine in his sixth Treatise vpon S. Iohns Epistle, Si vis ab illo fugere, ad ipsum fuge;
Will there be no refuge for us, no evasion, no escaping by flight, when God will visit for our Sins? What shall we then do Beloved? What? Vis Audire consilium? Wilt thou hear counsel, Says S. Augustine in his sixth Treatise upon S. Iohns Epistle, Si vis ab illo Fugere, ad ipsum fuge;
To like purpose the same S. Austine vpon Psal. 71. saith, Non est quo fugiatur ab illo, nisi ad illum, there is no flying from God, but by flying to Him.
To like purpose the same S. Augustine upon Psalm 71. Says, Non est quo fugiatur ab illo, nisi ad Ilum, there is no flying from God, but by flying to Him.
Flee to him! From whence and whither? Can I flee from any place where God is not, to some place where he is? Or is he not euery where? Fills he not Heauen and Earth? How then can I flee to him?
Flee to him! From whence and whither? Can I flee from any place where God is not, to Some place where he is? Or is he not every where? Fills he not Heaven and Earth? How then can I flee to him?
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Vnderstand not any locall flying de loco ad locum, but a flying de vitâ advitam, de actu ad actum, de bonis ad meliora, de vtilibus ad vtiliora, de sanctis ad sanctiora, as Origen speaketh, Homil. 12. in Genesin, and so mayst thou flee to God. Flee from life to life, from an euill life to a good life;
Understand not any local flying de loco ad locum, but a flying de vitâ advitam, de Acts ad Acts, de bonis ad Meliora, de vtilibus ad vtiliora, de sanctis ad sanctiora, as Origen speaks, Homily 12. in Genesis, and so Mayest thou flee to God. Flee from life to life, from an evil life to a good life;
The performance of this thy flight must be, non passibus pedum, sed mentis profectibus, not by the agilitie or swiftnes of thy feete, but by the increase or bettering of will and vnderstanding.
The performance of this thy flight must be, non passibus Pedum, sed mentis profectibus, not by the agility or swiftness of thy feet, but by the increase or bettering of will and understanding.
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by which, if we are contrite, broken, and sorrowfull in spirit, for our sinnes already past, and are carefull to preuent all occasion of sinne hereafter, we draw nigh to God;
by which, if we Are contrite, broken, and sorrowful in Spirit, for our Sins already past, and Are careful to prevent all occasion of sin hereafter, we draw High to God;
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So the same Father vpon the 59 Psalme. Our accesse to God must be, non gressu pedum, non subvectione vehiculorum, non celeritate animalium, non elevatione pennarum, not by running with our feete, not by hurrying in a coach, not by riding vpon the swiftest of horses, not by mounting vp with feathered wings; sed puritate affectuum,
So the same Father upon the 59 Psalm. Our access to God must be, non gressu Pedum, non subvectione vehiculorum, non celeritate Animals, non elevation pennarum, not by running with our feet, not by hurrying in a coach, not by riding upon the swiftest of Horses, not by mounting up with feathered wings; sed puritate affectuum,
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This our accesse vnto God, is nothing else, then our comming vnto God. The invitation to come vnto him is generall, Matth. 11.28. It is there made by our Lord Iesus Christ, our Sauiour, and Redeemer, the Lord of Lords, and King of Kings, the head of all principalitie and power, the ioy and crowne of all Saints, the assured trust and certaine hope of all the faithfull: and its made vnto all:
This our access unto God, is nothing Else, then our coming unto God. The invitation to come unto him is general, Matthew 11.28. It is there made by our Lord Iesus christ, our Saviour, and Redeemer, the Lord of lords, and King of Kings, the head of all principality and power, the joy and crown of all Saints, the assured trust and certain hope of all the faithful: and its made unto all:
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but how shall we come vnto him? Quibus gressibus? by what steps or paces? Gregorie frames the question, Moral. lib. 21. cap. 4. and there giues this answer:
but how shall we come unto him? Quibus gressibus? by what steps or paces? Gregory frames the question, Moral. lib. 21. cap. 4. and there gives this answer:
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And what are they? They are contrition, faith, and obedience. With these we approch, we draw nigh, we flie, we come to God. Ʋt miseri ad misericordiam, vt nudi ad divitem, vt famelici ad panem, vt infirmi ad medicum, vt serui ad dominum, vt discipuli ad magistrum, vt caeci ad lumen, vt frigidi ad ignem;
And what Are they? They Are contrition, faith, and Obedience. With these we approach, we draw High, we fly, we come to God. Ʋt miseri ad misericordiam, vt nudi ad divitem, vt famelici ad Bread, vt infirmi ad Physician's, vt Servant ad dominum, vt Disciples ad Magistrum, vt Caeci ad lumen, vt frigidi ad Ignem;
as the wretched to the mercifull, as the naked to the rich, as the hunger-staruen to bread, as the sicke to the Physition, as the seruant to his Lord, as the scholar to his Master, as the blinde to the light, as the cold to the fire: so Hugo Cardinalis vpon the 4th of S. Iames.
as the wretched to the merciful, as the naked to the rich, as the hunger-starven to bred, as the sick to the physician, as the servant to his Lord, as the scholar to his Master, as the blind to the Light, as the cold to the fire: so Hugo Cardinalis upon the 4th of S. James
and flie we with all speede from the wolfe to the shepheard, from death to life, from our sinnes to our Sauiour, from the paths of Hell, full of all darknesse and horror, to the way of Heauen, full of all true ioy and pleasure.
and fly we with all speed from the wolf to the shepherd, from death to life, from our Sins to our Saviour, from the paths of Hell, full of all darkness and horror, to the Way of Heaven, full of all true joy and pleasure.
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So will God draw nigh to vs, Liberando ab angustijs, gratiam dando, & de virtute ad virtutem promovendo, saith the same Hugo: he will free vs from distresse, will giue vs of his grace,
So will God draw High to us, Liberando ab angustijs, gratiam Dando, & de virtute ad virtutem promovendo, Says the same Hugo: he will free us from distress, will give us of his grace,
But if he once draw, Lo, then we hasten, then we runne, then we wax hot. Wherefore let the Lord draw vs, let him pull vs out from the bondage of our sinnes, let him deliuer vs from this wicked world;
But if he once draw, Lo, then we hasten, then we run, then we wax hight. Wherefore let the Lord draw us, let him pull us out from the bondage of our Sins, let him deliver us from this wicked world;
and then we, and all the faithfull, will at once with speed and earnestnesse, flie vnto him, draw nigh vnto him, haue our accesse vnto him, and come vnto him.
and then we, and all the faithful, will At once with speed and earnestness, fly unto him, draw High unto him, have our access unto him, and come unto him.
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Hitherto of the first branch of this fourteenth verse, expressing the first of the seauen miseries here foretold to betide the Israelites, that, the flight should perish from the swift. Now followeth the second,
Hitherto of the First branch of this fourteenth verse, expressing the First of the seauen misery's Here foretold to betide the Israelites, that, the flight should perish from the swift. Now follows the second,
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THE strong, NONLATINALPHABET He in whom is strength; strength not of minde, but of bodie; he shall not strengthen his force ] though he be NONLATINALPHABET, very strong and Iustie,
THE strong, He in whom is strength; strength not of mind, but of body; he shall not strengthen his force ] though he be, very strong and Lusty,
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yet NONLATINALPHABET, he shall not reteine his force: so daunted shall he be in heart, and his courage so abated, that he shall not dare for his owne defence to vse the strength he hath.
yet, he shall not retain his force: so daunted shall he be in heart, and his courage so abated, that he shall not Dare for his own defence to use the strength he hath.
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Let God be thy hope, let him be thy fortitude, let him be thy strength, let him be thy reconcilement, let him be thy praise, let him be thy end, wherein thou maist pleasure and solace thy selfe, let him be thy refuge in time of trouble.
Let God be thy hope, let him be thy fortitude, let him be thy strength, let him be thy reconcilement, let him be thy praise, let him be thy end, wherein thou Mayest pleasure and solace thy self, let him be thy refuge in time of trouble.
Be thou afraid of nothing, but of the displeasure of the Almighty, and runne away from nothing but from sinne. Looke not on thy hands but thy cause; not how strong thou art, but how innocent. Let goodnesse euer be thy warrant, and I assure thee,
Be thou afraid of nothing, but of the displeasure of the Almighty, and run away from nothing but from sin. Look not on thy hands but thy cause; not how strong thou art, but how innocent. Let Goodness ever be thy warrant, and I assure thee,
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Thus haue you heard in briefe of the second miserie, here foretold to betide the Israelites, that, the strong should not strengthen his force. The third is,
Thus have you herd in brief of the second misery, Here foretold to betide the Israelites, that, the strong should not strengthen his force. The third is,
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THE mighty NONLATINALPHABET Gibbor. Hee that excelleth in strength; in strength, not of bodie onely, but of minde too. This stout and douty man is called by the Septuagint, NONLATINALPHABET, a man of armes, a fighter, a warriour;
THE mighty Gibbor. He that excels in strength; in strength, not of body only, but of mind too. This stout and douty man is called by the septuagint,, a man of arms, a fighter, a warrior;
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such a one as hath NONLATINALPHABET, as S. Cyrill speaketh, and is skilfull in militarie affaires. This man for all his skill, strength, and valour shall not deliuer himselfe.
such a one as hath, as S. Cyril speaks, and is skilful in military affairs. This man for all his skill, strength, and valour shall not deliver himself.
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The soule for life! It is often so put in holy Scripture. As 1. King. 19.4. Elias, in the wildernes, requesting for himselfe, that he might dye, said, It is enough now, O Lord, take away my soule from me.
The soul for life! It is often so put in holy Scripture. As 1. King. 19.4. Elias, in the Wilderness, requesting for himself, that he might die, said, It is enough now, Oh Lord, take away my soul from me.
for he addeth, It is better for me to dye, then to liue. Satan, Iob 2.4. thus saith vnto the Lord; Skin for skin, yea, all that a man hath, will he giue for his soule.
for he adds, It is better for me to die, then to live. Satan, Job 2.4. thus Says unto the Lord; Skin for skin, yea, all that a man hath, will he give for his soul.
and thought he had goods enough for his soule to delight in, when he had not soule enough to delight in his goods, Thou foole, this night NONLATINALPHABET, this night doe they require and redemaund thy soule of thee, Luk. 12.10.
and Thought he had goods enough for his soul to delight in, when he had not soul enough to delight in his goods, Thou fool, this night, this night do they require and redemand thy soul of thee, Luk. 12.10.
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S. Austine in his second Booke concerning Christ his Sermon vpon the Mount, vpon these words, Nonne anima plus est, quàm esca? Is not the soule more then meat? saith, Animā hoc loco pro istâ vita positā noverimus, know we, that the soule in this place is put for this life, whose retinacle or stay, is the corporall sustenance we daily take.
S. Augustine in his second Book Concerning christ his Sermon upon the Mount, upon these words, Nonne anima plus est, quàm Esca? Is not the soul more then meat? Says, Animā hoc loco Pro istâ vita positā noverimus, know we, that the soul in this place is put for this life, whose retinacle or stay, is the corporal sustenance we daily take.
In each place, the soule is put for life; and accordingly is it rendered in our newest English: in the one place, Is not the life more then meate? in the other, He that loueth his life, shall loose it.
In each place, the soul is put for life; and accordingly is it rendered in our Newest English: in the one place, Is not the life more then meat? in the other, He that loves his life, shall lose it.
A mighty man is not deliuered by much strength, NONLATINALPHABET Gibbor, a mighty man is not deliuered from the danger and power of his enemies, by much or great strength, of himselfe, or others for him.
A mighty man is not Delivered by much strength, Gibbor, a mighty man is not Delivered from the danger and power of his enemies, by much or great strength, of himself, or Others for him.
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But if he will needs glory, let him glory in this, that he vnderstandeth and knoweth the Lord. Vpon this Lord, the Lord of Heauen and Earth, creator of the waters, and King of euery creature, let vs wholy depend;
But if he will needs glory, let him glory in this, that he understandeth and Knoweth the Lord. Upon this Lord, the Lord of Heaven and Earth, creator of the waters, and King of every creature, let us wholly depend;
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HE that handleth the bow, is in the language of the Septuagint, NONLATINALPHABET, the bowman, the archer, the shooter. He shall not stand ] Hee shall not dare to abide his ground:
HE that handleth the bow, is in the language of the septuagint,, the bowman, the archer, the shooter. He shall not stand ] He shall not Dare to abide his ground:
or, if he abide it, he shall not be able to bend his bow; so through feare shall the ioynts of his loynes be loosed, and his knees shall smite the one against the other.
or, if he abide it, he shall not be able to bend his bow; so through Fear shall the Joints of his loins be loosed, and his knees shall smite the one against the other.
From hence ariseth this doctrine, Its not the bow and arrowes, or sword, or any other instrument of warre, that can any whit avayle vs, when God will punish.
From hence arises this Doctrine, Its not the bow and arrows, or sword, or any other Instrument of war, that can any whit avail us, when God will Punish.
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acknowledgeth the Lord, and him onely, to be his strength, his succour, his fortresse, his deliuerer, his God, his rocke wherein he trusteth, his buckler, the horne of his saluation, and his high tower.
acknowledgeth the Lord, and him only, to be his strength, his succour, his fortress, his deliverer, his God, his rock wherein he Trusteth, his buckler, the horn of his salvation, and his high tower.
The like he doth, Psal. 144.1, 2. Where, what is his strength, but the Lord? What his goodnesse, his fortresse, his high tower, his deliuerer, his shield, but the Lord? The Lord alone is he, in whom Dauid trusteth.
The like he does, Psalm 144.1, 2. Where, what is his strength, but the Lord? What his Goodness, his fortress, his high tower, his deliverer, his shield, but the Lord? The Lord alone is he, in whom David Trusteth.
The bow, the sword, the speare, and euery other militarie weapon, he knew to be meere vanitie without helpe from the Lord: and therefore the Lord was to him in steed of all.
The bow, the sword, the spear, and every other military weapon, he knew to be mere vanity without help from the Lord: and Therefore the Lord was to him in steed of all.
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And let the Lord be to vs in steed of all, in steed, of bow, of sword, of speare, of buckler, of shield, of fortresse, of tower, and of euery other militarie engine, and vnder the shadow and couert of his wings, we shall be safe.
And let the Lord be to us in steed of all, in steed, of bow, of sword, of spear, of buckler, of shield, of fortress, of tower, and of every other military engine, and under the shadow and covert of his wings, we shall be safe.
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Must the Lord be vnto vs in steed of all? In steed of bow, of sword, of speare, and the rest? Ergóne omnis armorum vsus abijciendus? VVhat? Shall we therefore condemne, cast away,
Must the Lord be unto us in steed of all? In steed of bow, of sword, of spear, and the rest? Ergóne omnis armorum vsus abijciendus? What? Shall we Therefore condemn, cast away,
or neglect, the bow, the sword, the speare, all kind of artillerie, furniture, or munition that men doe vse, either for the priuate defence of themselues,
or neglect, the bow, the sword, the spear, all kind of Artillery, furniture, or munition that men do use, either for the private defence of themselves,
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This were too too Anabaptisticall. And I am no Anabaptist, that I should maintaine it to be vnlawfull for a Christian, either to make weapons for the vse of man,
This were too too Anabaptistical. And I am no Anabaptist, that I should maintain it to be unlawful for a Christian, either to make weapons for the use of man,
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And sometime he putteth it into the hand of a priuate man. A priuate man when he is assailed of his enemie, may take the sword in way of his owne defence,
And sometime he putteth it into the hand of a private man. A private man when he is assailed of his enemy, may take the sword in Way of his own defence,
The bow, the sword, the speare, and other instruments of warre, are not to be condemned, not to be cast away, not to be neglected, but to be vsed. Non reijcitur vsus, sed fiducia;
The bow, the sword, the spear, and other Instruments of war, Are not to be condemned, not to be cast away, not to be neglected, but to be used. Non reijcitur vsus, sed Fiducia;
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in him I doe wholy trust. Thus NONLATINALPHABET, thus fortified & fensed with power from aboue, we are to fight against our visible enemies: and thus fortified and fensed with power from aboue, we are to fight against our Spirituall enemies. The chiefe of them is the Deuill.
in him I do wholly trust. Thus, thus fortified & fenced with power from above, we Are to fight against our visible enemies: and thus fortified and fenced with power from above, we Are to fight against our Spiritual enemies. The chief of them is the devil.
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Our fight against him is a daily fight. For our direction in this fight, we haue S. Chrysostomes direction. VVhen thou art to combat with the Deuill, say, I trust not in my weapons.
Our fight against him is a daily fight. For our direction in this fight, we have S. Chrysostomes direction. When thou art to combat with the devil, say, I trust not in my weapons.
I trust not in mine owne strength, or mine owne righteousnesse, but in the mercy of God: say with Daniel, chap. 9.18. O my God, encline thine eare and heare:
I trust not in mine own strength, or mine own righteousness, but in the mercy of God: say with daniel, chap. 9.18. Oh my God, incline thine ear and hear:
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Though as a roaring Lyon he walketh about seeking whom he may devoure, yet shall we, placing all our hope and confidence in thee our Lord and God, be safe vnder thy protection.
Though as a roaring lion he walks about seeking whom he may devour, yet shall we, placing all our hope and confidence in thee our Lord and God, be safe under thy protection.
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Protect & keep vs, O Lord, among the manifold dangers of this life, and in thy good time, by the conduct of thy fauour, bring vs home from this valley of miserie and mourning, to that our hoped-for country of eternall glory, where we may with all Saints sing vnto thee a perpetuall Halleluiah.
Pact & keep us, Oh Lord, among the manifold dangers of this life, and in thy good time, by the conduct of thy favour, bring us home from this valley of misery and mourning, to that our hoped country of Eternal glory, where we may with all Saints sing unto thee a perpetual Halleluiah.
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Neither he that is of an expedite and agile bodie, nor the strong man, nor the mightie, nor the bow-man, nor the swift of foote, nor the horseman, nor the couragious, and stout of heart shall be able to helpe himselfe in that day, in the day of Gods vengeance.
Neither he that is of an expedite and agile body, nor the strong man, nor the mighty, nor the bowman, nor the swift of foot, nor the horseman, nor the courageous, and stout of heart shall be able to help himself in that day, in the day of God's vengeance.
of the swift of foote, of the horseman, of the couragious and stout of heart. Begin we with the swift of foote. It is the next branch that followeth, vers. 15. And he that is swift of foote shall not deliuer himselfe. THe originall is;
of the swift of foot, of the horseman, of the courageous and stout of heart. Begin we with the swift of foot. It is the next branch that follows, vers. 15. And he that is swift of foot shall not deliver himself. THe original is;
the swift of foote shall not deliuer. Shall not deliuer! What shall he not deliuer; Supply the defect according to the last clauses of this and the former verse:
the swift of foot shall not deliver. Shall not deliver! What shall he not deliver; Supply the defect according to the last clauses of this and the former verse:
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and the full shall be, Velox pedibus, non liberabit animam suam, the swift of foote shall not deliuer his soule; His soule, that is, his life, or himselfe.
and the full shall be, Swift pedibus, non Liberabit animam suam, the swift of foot shall not deliver his soul; His soul, that is, his life, or himself.
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the swift of foote shall not be saued, or, shall not escape, or, shall not deliuer himselfe; you will forth-with vnderstand, that, a man cannot by the swiftnesse of his feete out-runne God.
the swift of foot shall not be saved, or, shall not escape, or, shall not deliver himself; you will forthwith understand, that, a man cannot by the swiftness of his feet outrun God.
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He that fleeth of them, shall not flee away; and he that escapeth of them shall not be deliuered. And with that Eccles. 9.11. There is no race to the swift, or, In running it helpeth not to be swift:
He that fleeth of them, shall not flee away; and he that escapeth of them shall not be Delivered. And with that Eccles. 9.11. There is no raze to the swift, or, In running it Helpeth not to be swift:
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The many euidences of holy Writ, which are vsually brought to proue, that God is euery where present, and in all places at once, may serue for a further ratification of my propounded doctrine.
The many evidences of holy Writ, which Are usually brought to prove, that God is every where present, and in all places At once, may serve for a further ratification of my propounded Doctrine.
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For if God be euery where present, if he be at once in all places, then certainely there is no refuge for man against him, no euasion, no escaping by flight.
For if God be every where present, if he be At once in all places, then Certainly there is no refuge for man against him, no evasion, no escaping by flight.
Can they not? How then may that be excused which we read of Adam and his wife, Gen. 3.8. that they HID themselues from the presence of the Lord God among the trees of the garden? How that which we read of Cain, Gen. 4.16. that he went cut from the presence of the Lord? How that which we read of Ionah, chap. 1.3. that he, when he was sent to Ni•iveh, rose vp to flee to Tarshish from the presence of the L•rd.
Can they not? How then may that be excused which we read of Adam and his wife, Gen. 3.8. that they HID themselves from the presence of the Lord God among the trees of the garden? How that which we read of Cain, Gen. 4.16. that he went Cut from the presence of the Lord? How that which we read of Jonah, chap. 1.3. that he, when he was sent to Ni•iveh, rose up to flee to Tarshish from the presence of the L•rd.
So S. Austine lib. 11. de Genesi ad literam cap. 33. A third opinion there is, that taxeth Adam and Eue of infidelitie and impenitencie, for hiding of themselues:
So S. Augustine lib. 11. de Genesis ad Literam cap. 33. A third opinion there is, that Taxes Adam and Eve of infidelity and impenitency, for hiding of themselves:
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It is no ill or idle opinion, to say that, Perhaps Adam and his wife, for want of experience (for they had neuer fallen before) might thinke, that by running among the trees of Paradise they might hide themselues.
It is no ill or idle opinion, to say that, Perhaps Adam and his wife, for want of experience (for they had never fallen before) might think, that by running among the trees of Paradise they might hide themselves.
They hid themselues, that is, they would haue hid themselues, they would but could not. The second scruple, concerneth Caine his going out from the presence of the Lord.
They hid themselves, that is, they would have hid themselves, they would but could not. The second scruple, concerns Cain his going out from the presence of the Lord.
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the place where God was first worshipped by sacrifice, and shewed visible signes of his presence: And that it doth sometime signifie the grace of God, his fauour, his care, his prouidence, and protection. In both these respects may Cain be said to haue gone out from the presence of the Lord.
the place where God was First worshipped by sacrifice, and showed visible Signs of his presence: And that it does sometime signify the grace of God, his favour, his care, his providence, and protection. In both these respects may Cain be said to have gone out from the presence of the Lord.
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Thou hast driuen me out this day from the face of the earth, that is, Thou expellest me from my natiue soyle, which to me is most deare & sweete, wherein I was borne, haue beene bred vp,
Thou hast driven me out this day from the face of the earth, that is, Thou expellest me from my native soil, which to me is most deer & sweet, wherein I was born, have been bred up,
that he left the whole border and ground of Israel, where the presence of the Lord, though it were not more then in other places, was yet more euident by the manifestations of his fauours and graces towards them.
that he left the Whole border and ground of Israel, where the presence of the Lord, though it were not more then in other places, was yet more evident by the manifestations of his favours and graces towards them.
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There was the arke of the couenant, and the sanctuary, there the Lord gaue them answere by dreames, and oracles: there were other more speciall fauours of the Lords abode there.
There was the Ark of the Covenant, and the sanctuary, there the Lord gave them answer by dreams, and oracles: there were other more special favours of the lords Abided there.
Others by this fleeing of Ionah from the presence of the Lord, doe vnderstand his turning his backe vpon the Lord, his shaking off the yoke of the Lord, his wilfull renouncing the Commandement of the Lord; his departing from his dutie and from the execution of his office, enioyned him by the Lord.
Others by this fleeing of Jonah from the presence of the Lord, do understand his turning his back upon the Lord, his shaking off the yoke of the Lord, his wilful renouncing the Commandment of the Lord; his departing from his duty and from the execution of his office, enjoined him by the Lord.
Where thus saith he, vnto Ahab: As the Lord God of Israell liueth, before whom I stand, there shall not be dew nor raine these yeares, but according to my word.
Where thus Says he, unto Ahab: As the Lord God of Israel lives, before whom I stand, there shall not be due nor rain these Years, but according to my word.
And so is it by Elizeus in those his words to Naaman the Syrian. 2. King. 5.16. As the Lord liueth before whom I stand, I will receiue no blessing of thee.
And so is it by Elisha in those his words to Naaman the Syrian. 2. King. 5.16. As the Lord lives before whom I stand, I will receive no blessing of thee.
As the Lord liueth before whom I stand, a witnesse to my actions, the searcher of my heart, whose honour and seruice I tender more then mine owne gaine, I will receiue no blessing, no reward of thee.
As the Lord lives before whom I stand, a witness to my actions, the searcher of my heart, whose honour and service I tender more then mine own gain, I will receive no blessing, no reward of thee.
Now if they, who duely serue the Lord, are said to stand before the Lord, and to be in his presence, then may they who cast off the yoke of the seruice due vnto him,
Now if they, who duly serve the Lord, Are said to stand before the Lord, and to be in his presence, then may they who cast off the yoke of the service due unto him,
There is no refuge, no euasion, no escaping, no hiding, no fleeing from the face of the Lord, from his presence, from his iudgments, no not for the swift of foote. Well.
There is no refuge, no evasion, no escaping, no hiding, no fleeing from the face of the Lord, from his presence, from his Judgments, no not for the swift of foot. Well.
This rider of the Horse is in the Septuagint NONLATINALPHABET, the horseman. Cyrill calls him so. So doth Castalio, and Taverner, in his English translation.
This rider of the Horse is in the septuagint, the horseman. Cyril calls him so. So does Castalio, and Taverner, in his English Translation.
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In the Vulgar Latin he is Ascensor equi. So is he in S. Hierome. The appellation pleaseth Luther, and Calvin, and Osiander. Nor doth Gualter dislike it.
In the vulgar Latin he is Ascensor equi. So is he in S. Jerome. The appellation Pleases Luther, and calvin, and Osiander. Nor does Gualter dislike it.
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Shall not deliuer himselfe. In the Hebrew it is, he shall not deliuer his soule. So is it in the Chaldee. The reading is retained by Brentius, Calvin, Drusius, Vatablus, and Mercer. In the Septuagint it is NONLATINALPHABET, he shall not saue his soule. It is the very reading of S. Hierome, and S. Cyrill, and the author of the Vulgar Latin: and is followed by Luther and by Munster.
Shall not deliver himself. In the Hebrew it is, he shall not deliver his soul. So is it in the Chaldee. The reading is retained by Brent, calvin, Drusius, Vatablus, and Mercer. In the septuagint it is, he shall not save his soul. It is the very reading of S. Jerome, and S. Cyril, and the author of the vulgar Latin: and is followed by Luther and by Munster.
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This rider of the horse, this horseman mounting, sitting, or carried on horsebacke, shall not deliuer, shall not saue his soule, his life, himselfe. The lesson we are to learne from hence, is, He that is mounted on horsebacke, hath no aduantage aboue others,
This rider of the horse, this horseman mounting, sitting, or carried on horseback, shall not deliver, shall not save his soul, his life, himself. The Lesson we Are to Learn from hence, is, He that is mounted on horseback, hath no advantage above Others,
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Be thine horse euery way answerable to that Horse (of which thou maist read in the Booke of Iob chap. 39.) whose necke is clothed with thunder, the glory of whose nostrils is terrour; that paweth in the valley, and reioyceth in his strength, and goeth on to meet the armed men;
Be thine horse every Way answerable to that Horse (of which thou Mayest read in the Book of Job chap. 39.) whose neck is clothed with thunder, the glory of whose nostrils is terror; that paweth in the valley, and rejoices in his strength, and Goes on to meet the armed men;
Yet when thou considerest the comely feature and proportion of thy horse, his stout courage, his admired swiftnesse, ista omnia, velut promittunt tibi de illo salutem, all these things doe,
Yet when thou Considerest the comely feature and proportion of thy horse, his stout courage, his admired swiftness, ista omnia, velut promittunt tibi de illo salutem, all these things do,
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and shall not deliuer any man by his great strength. This is it, which you may read in the Booke of Prouerbs chap. 21.31. The horse is prepared against the day of battell, but safetie is of the Lord.
and shall not deliver any man by his great strength. This is it, which you may read in the Book of Proverbs chap. 21.31. The horse is prepared against the day of battle, but safety is of the Lord.
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Let the Lord rebuke, yea, let him but speake the word, both the chariot and horse shall be cast into a dead sleepe. So we read, Psal. 76.6. The meaning is:
Let the Lord rebuke, yea, let him but speak the word, both the chariot and horse shall be cast into a dead sleep. So we read, Psalm 76.6. The meaning is:
In the strength of his conceit, furnishing himselfe with horses and chariots of warre, six hundred chariots, and all the chariots of Egypt, accompanied with his nobles, captaines, and souldiers he marched furiously and pursued the Israelites, euen to the middest of the Red Sea: To the middest of that Sea they came,
In the strength of his conceit, furnishing himself with Horses and chariots of war, six hundred chariots, and all the chariots of Egypt, accompanied with his Nobles, Captains, and Soldiers he marched furiously and pursued the Israelites, even to the midst of the Read Sea: To the midst of that Sea they Come,
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& no one waue rose vp against them, to wet so much as the hoofes of their horses. When they were come so far (too farre to returne) they were sodainely striken with their last terrour.
& no one wave rose up against them, to wet so much as the hoofes of their Horses. When they were come so Far (too Far to return) they were suddenly stricken with their last terror.
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For the Sea shut her mouth vpon them, and swallowed them vp in her waues: you know it to be so, Exod. 14.26. Where is now the safetie, which they promised themselues by their Horses and Chariots? I must againe say, Mendax equus ad salutem, A horse is a lying thing for safetie, a vaine thing to saue a man. Thus is my doctrine confirmed;
For the Sea shut her Mouth upon them, and swallowed them up in her waves: you know it to be so, Exod 14.26. Where is now the safety, which they promised themselves by their Horses and Chariots? I must again say, Mendax equus ad salutem, A horse is a lying thing for safety, a vain thing to save a man. Thus is my Doctrine confirmed;
It may first serue for reproofe of such, as for the time of warre doe glory in the multitude and strength of their horses, and presume that they shall preuaile and get the victory by the valour of their horsemen. The holy Scripture would haue them to be of an other minde,
It may First serve for reproof of such, as for the time of war do glory in the multitude and strength of their Horses, and presume that they shall prevail and get the victory by the valour of their horsemen. The holy Scripture would have them to be of an other mind,
But they will not change their mind, they will not be thus perswaded. To these therefore thus saith the Lord God, the holy one of Israel, Esa. 30.15. In returning and rest shall yee be saued, in quietnes and confidence, shall be your strength; and ye would not. But ye said;
But they will not change their mind, they will not be thus persuaded. To these Therefore thus Says the Lord God, the holy one of Israel, Isaiah 30.15. In returning and rest shall ye be saved, in quietness and confidence, shall be your strength; and you would not. But you said;
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Will you flee vpon horses? therefore shall yee flee. Will ye ride vpon the swift? therefore shall they that pursue you be swift. A thousand of you shall flee at the rebuke of one: or at the most at the rebuke of fiue shall ye flee till yee be left as a beacon vpon the top of a mountaine,
Will you flee upon Horses? Therefore shall ye flee. Will you ride upon the swift? Therefore shall they that pursue you be swift. A thousand of you shall flee At the rebuke of one: or At the most At the rebuke of fiue shall you flee till ye be left as a beacon upon the top of a mountain,
and as an ensigne on a hill. Against these there is a curse gone forth, Esa. 31.1. Woe be vnto them that goe downe to Egypt for helpe, and trust in horses, and comfort themselues with chariots, because they are many; and with horsemen, because they are lustie and strong:
and as an ensign on a hill. Against these there is a curse gone forth, Isaiah 31.1. Woe be unto them that go down to Egypt for help, and trust in Horses, and Comfort themselves with chariots, Because they Are many; and with horsemen, Because they Are lusty and strong:
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Sith it is euident, that these cannot deliuer vs, from any the least iudgement, that God in his displeasure shall lay vpon vs. Let vs for euer trust in the Lord alone, and his power.
Sith it is evident, that these cannot deliver us, from any the least judgement, that God in his displeasure shall lay upon us Let us for ever trust in the Lord alone, and his power.
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Hee shall be as a tree planted by the waters, that spreadeth out her rootes by the riuer, whom the heat, when it commeth, cannot hurt, whose leaues are alwayes greene, that is not carefull in the yeare of drought, and neuer ceaseth from yeelding fruit.
He shall be as a tree planted by the waters, that spreadeth out her roots by the river, whom the heat, when it comes, cannot hurt, whose leaves Are always green, that is not careful in the year of drought, and never ceases from yielding fruit.
In this comparison betweene a faithfull man, that trusteth in the Lord, and a tree planted by the waters side, we may note the stedfastnesse and stabilitie wherewith the faithfull people of God are supported,
In this comparison between a faithful man, that Trusteth in the Lord, and a tree planted by the waters side, we may note the steadfastness and stability wherewith the faithful people of God Are supported,
But I will not here make any excursion. Let that which hath alreadie beene deliuered suffice for the explication of the 15. verse. The sixteenth followeth.
But I will not Here make any excursion. Let that which hath already been Delivered suffice for the explication of the 15. verse. The sixteenth follows.
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HE that is couragious among the mightie ] This couragious man is in the Hebrew thus described, the stout of heart among the mightie. In the Vulgar Latin thus:
HE that is courageous among the mighty ] This courageous man is in the Hebrew thus described, the stout of heart among the mighty. In the vulgar Latin thus:
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fortis animo inter robustos, the stout of courage among the strong; so Drusius. Some thus, fortis animo inter potentissimos, the stout of courage among the mightie;
fortis animo inter robustos, the stout of courage among the strong; so Drusius. some thus, fortis animo inter potentissimos, the stout of courage among the mighty;
so Vatablus Munster thus translates it, qui inter fortes virili est corde, he that is of a manly heart among the stout. In Tauerners translation thus I read;
so Vatablus Munster thus translates it, qui inter forts virili est cord, he that is of a manly heart among the stout. In Taverners Translation thus I read;
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for NONLATINALPHABET, some haue NONLATINALPHABET, so it must be, inventum cor eius in potentatibus, his heart is found in potentates or dominions. Its obscure enough. S. Cyrill vnfolds it:
for, Some have, so it must be, Inventum cor eius in potentatibus, his heart is found in potentates or Dominions. Its Obscure enough. S. Cyril unfolds it:
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Such is the exposition that Petrus Lusitanus giues of these words, robustus corde inter fortes, the strong of heart among the stout, that is, saith he, robustorum corde robustissimus, & sortium sortissimus, of the strong of heart the strongest and of stout men the stoutest:
Such is the exposition that Peter Lusitanus gives of these words, Robustus cord inter forts, the strong of heart among the stout, that is, Says he, robustorum cord robustissimus, & sortium sortissimus, of the strong of heart the Strongest and of stout men the Stoutest:
Of this couragious man, couragious among the mighty, notwithstanding his strength, his might, his manhood, his valour, his stoutnesse, his hardinesse, his couragiousnes, it is said, that he shall flie away.
Of this courageous man, courageous among the mighty, notwithstanding his strength, his might, his manhood, his valour, his stoutness, his hardiness, his couragiousnes, it is said, that he shall fly away.
NONLATINALPHABET ianus, he shall flee away. Shall he flee away? How is it possible? Is not the contrary already confirmed by all the passages of the two precedent verses, the 14. and the 15? Yes it hath.
ianus, he shall flee away. Shall he flee away? How is it possible? Is not the contrary already confirmed by all the passages of the two precedent Verses, the 14. and the 15? Yes it hath.
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I therefore vnderstand by this flying away, not simply a flying away, but onely a desire, or an endeauour to flie away. He shall flie away, that is, he shall desire to flie away, or, he shall endeauour to flie away; yet to his litle or no aduantage,
I Therefore understand by this flying away, not simply a flying away, but only a desire, or an endeavour to fly away. He shall fly away, that is, he shall desire to fly away, or, he shall endeavour to fly away; yet to his little or no advantage,
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He shall flee away NONLATINALPHABET hharom naked. A man is sometimes said to be naked, when he wanteth necessaries for the supply of present occasions.
He shall flee away hharom naked. A man is sometime said to be naked, when he Wants necessaries for the supply of present occasions.
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But when shall this couragious man be in such a streight, as that he shall be faine to flee away naked? It shall bee, saith my text NONLATINALPHABET Baijom habu, in that day. In that day, the day of Gods iudgement:
But when shall this courageous man be in such a straight, as that he shall be feign to flee away naked? It shall be, Says my text Baijom habu, in that day. In that day, the day of God's judgement:
in that day, when God will exercise his iudgment against the rebellious, and refractarie. This day may be called the day of the Lord, whereof we read, Esai. 13.6. Howle yee, for the day of the Lord is at hand:
in that day, when God will exercise his judgement against the rebellious, and refractory. This day may be called the day of the Lord, whereof we read, Isaiah. 13.6. Howl ye, for the day of the Lord is At hand:
it shall come as a destruction from the Almighty. It is so called, Ioel 1.15. Alas for the day: for the day of the Lord is at hand, and as a destruction from the Almighty shall it come.
it shall come as a destruction from the Almighty. It is so called, Joel 1.15. Alas for the day: for the day of the Lord is At hand, and as a destruction from the Almighty shall it come.
This day, the day of the Lord, for the horror thereof, is by our Prophet Amos called darknesse, chap. 5.18. Woe vnto you, that desire the day of the Lord:
This day, the day of the Lord, for the horror thereof, is by our Prophet Amos called darkness, chap. 5.18. Woe unto you, that desire the day of the Lord:
I cannot better set forth vnto you the state of this day, then the Prophet Zephaniah doth, chap. 1.15. Read him, and you shall finde this day, the day of the Lord, to be a day of wrath, a day of trouble and distresse, a day of wastnesse and desolation, a day of darknesse and gloominesse, a day of clouds and thicke darknesse, a day of the trumpet and alarme.
I cannot better Set forth unto you the state of this day, then the Prophet Zephaniah does, chap. 1.15. Read him, and you shall find this day, the day of the Lord, to be a day of wrath, a day of trouble and distress, a day of wastness and desolation, a day of darkness and gloominess, a day of Clouds and thick darkness, a day of the trumpet and alarm.
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The Lord, the God of truth, who lyeth not nor deceiueth, whose words are yea and amen, who euer doth according to that he saith, and accomplisheth what he speaketh, he it is, that here threatneth the couragious among the mighty, that they shall flee away naked in the day of their visitation.
The Lord, the God of truth, who lies not nor deceiveth, whose words Are yea and Amen, who ever does according to that he Says, and accomplisheth what he speaks, he it is, that Here threatens the courageous among the mighty, that they shall flee away naked in the day of their Visitation.
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It came to passe in the dayes of Peka K. of Israel, at what time Tiglath Pilesar K. of Assyria came vp against the Israelites, tooke diuers of their Cities, the whole Region that was beyond Iordan, the possession of the Reubenites, Gadites, and halfe tribe of Manasseh, yea all the land of Nephthali:
It Come to pass in the days of Peka K. of Israel, At what time Tiglath Pilesar K. of Assyria Come up against the Israelites, took diverse of their Cities, the Whole Region that was beyond Iordan, the possession of the Reubenites, Gadites, and half tribe of Manasses, yea all the land of Nephthali:
After that in the dayes of Hoseah sonne of Elah, the last of the Kings of Israel, this prediction was fulfilled, at what time Salmanasser King of Assyria invaded Israel, the Kingdome of the ten Tribes, tooke Samaria, and carried much people away into Assyria. Of this we read 2. King. 17.6. In that day, that day when Tiglath Pilesar preuailed against Israel, and that day wherein Salmanasser was conqueror, he that was couragious among the mighty, was faine no doubt to runne away, and that naked, according to this prediction, He that is couragious among the mighty, shall flee away naked in that day.
After that in the days of Hosea son of Elah, the last of the Kings of Israel, this prediction was fulfilled, At what time Salmanasser King of Assyria invaded Israel, the Kingdom of the ten Tribes, took Samaria, and carried much people away into Assyria. Of this we read 2. King. 17.6. In that day, that day when Tiglath Pilesar prevailed against Israel, and that day wherein Salmanasser was conqueror, he that was courageous among the mighty, was feign no doubt to run away, and that naked, according to this prediction, He that is courageous among the mighty, shall flee away naked in that day.
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as the blind man doth in darkenesse. It shall then be with him, as it was with Belshazzar the King, Daniel 5.6. His countenance shall bee changed, his thoughts shall trouble him, the ioynts of his loynes shall be loosed, and his knees shall smite one against the other.
as the blind man does in darkness. It shall then be with him, as it was with Belshazzar the King, daniel 5.6. His countenance shall be changed, his thoughts shall trouble him, the Joints of his loins shall be loosed, and his knees shall smite one against the other.
Yea then (for then will the Lord arise to shake terribly the earth ) then shall he goe into the holes and clefts of the ragged rockes, and into the caues of the earth, for feare of the Lord, and for the glory of his Maiestie.
Yea then (for then will the Lord arise to shake terribly the earth) then shall he go into the holes and clefts of the ragged Rocks, and into the caves of the earth, for Fear of the Lord, and for the glory of his Majesty.
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So saith Esay elegantly, chap. 2.19, 21. And say you now, what can a stout courage, a valiant heart, a bold spirit steed a man in that day, in the day of Gods vengeance? You must needs confesse, it can steed him nothing. Nothing!
So Says Isaiah elegantly, chap. 2.19, 21. And say you now, what can a stout courage, a valiant heart, a bold Spirit steed a man in that day, in the day of God's vengeance? You must needs confess, it can steed him nothing. Nothing!
We shall the better make it if we will summe vp together those naturall abilities, which our Prophet Amos hath here disabled, from yeelding any helpe vnto vs in the day of God his reuengement:
We shall the better make it if we will sum up together those natural abilities, which our Prophet Amos hath Here disabled, from yielding any help unto us in the day of God his revengement:
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If neither he that is of an expedite and agile bodie, nor the strong man, nor the mightie man, nor the bow-man, nor the swift of foot, nor the horseman, shall in that day be able to deliuer or helpe himselfe: if he that is couragious among the mightie, shall be faine to runne away naked in that day, whence then shall we in that day looke for safetie? It must not be from any ayde of man.
If neither he that is of an expedite and agile body, nor the strong man, nor the mighty man, nor the bowman, nor the swift of foot, nor the horseman, shall in that day be able to deliver or help himself: if he that is courageous among the mighty, shall be feign to run away naked in that day, whence then shall we in that day look for safety? It must not be from any aid of man.
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Now the Vse we are to make hereof is, that we trust not in man, or in any thing that is in or about man. To this dutie we are aduised by the Prophet Esai, chap. 2.22. Cease yee from man, whose breath is in his nostrils:
Now the Use we Are to make hereof is, that we trust not in man, or in any thing that is in or about man. To this duty we Are advised by the Prophet Isaiah, chap. 2.22. Cease ye from man, whose breath is in his nostrils:
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for wherein is he to be accounted of? If you will be safe and without danger in the day of trouble, Cease from man; See that yee haue no confidence, no affiance in him,
for wherein is he to be accounted of? If you will be safe and without danger in the day of trouble, Cease from man; See that ye have no confidence, no affiance in him,
Then where is his helpe? Weake, fraile, and brittle man, wherein is he to be accounted of? Is he to be accounted of for any thing that is in him? for his actiuitie, for his dexteritie, for his valour, for his wisedome, or the like? No:
Then where is his help? Weak, frail, and brittle man, wherein is he to be accounted of? Is he to be accounted of for any thing that is in him? for his activity, for his dexterity, for his valour, for his Wisdom, or the like? No:
Put not your trust in Princes, nor in any sonne of man, in whom there is no helpe, his breath goeth forth, he returneth to his earth, in that very day his thoughts perish.
Put not your trust in Princes, nor in any son of man, in whom there is no help, his breath Goes forth, he returns to his earth, in that very day his thoughts perish.
But there is no helpe in them ] no helpe in them? Why so? Their breath goeth forth ] They dye. What if they dye? Is there no place for them in Heauen among the starres? No, they returne to their earth ] there to participate with rottennesse and corruption.
But there is no help in them ] no help in them? Why so? Their breath Goes forth ] They die. What if they die? Is there no place for them in Heaven among the Stars? No, they return to their earth ] there to participate with rottenness and corruption.
It is better ] by infinite degrees, absolutely and simply better, to trust in the Lord ] to trust stedfastly in him alone, then to put any confidence ] any manner of trust or confidence, in man ] of what estate or dignity soeuer he be,
It is better ] by infinite Degrees, absolutely and simply better, to trust in the Lord ] to trust steadfastly in him alone, then to put any confidence ] any manner of trust or confidence, in man ] of what estate or dignity soever he be,
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Its euery way better to trust in the Lord, then to trust in such, euer good to trust in the Lord, but neuer good to trust in man. Trust we in the Lord, and blessed shall we be:
Its every Way better to trust in the Lord, then to trust in such, ever good to trust in the Lord, but never good to trust in man. Trust we in the Lord, and blessed shall we be:
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neither from him, that is of an expedite, and agile bodie, nor from the strong man, nor from the mightie man, nor from the bow-man, nor from the swift of foote, nor from the horseman, nor from the couragious among the mightie, nor from any thing else that is in man,
neither from him, that is of an expedite, and agile body, nor from the strong man, nor from the mighty man, nor from the bowman, nor from the swift of foot, nor from the horseman, nor from the courageous among the mighty, nor from any thing Else that is in man,
Abrah. Brovi { us } in fes•o Circumc. Dom. Conc. 3 Dei nomen significat quaternarius, ea ratione, quia fere omnibus, nomen Dei Quadrilitorū Latinis Deus, Graecis NONLATINALPHABET, Italis Idio, Germanis Goth, Polonis & Illyrijs Bogh, Gallis Dicu, Hispanis Dios, Hebraeis NONLATINALPHABET Joh. Garhard lor. Theol. Tom. 1. de Natura Dei §. 26. Obseruant nonnulli appellationem Dei esse omnibus fere populis quadriliterum. Sic Hebraeis NONLATINALPHABET Assyrijs Adad, Aethiopibus NONLATINALPHABET Persis NONLATINALPHABET: Aegyptis NONLATINALPHABET: Magis NONLATINALPHABET: Arabibus Alla: Illyricis Bogi: Graecis NONLATINALPHABET: Turcis NONLATINALPHABET: Hetruscis NONLATINALPHABET: Latini• Deus: Hispanis Dios: Italis Idio: Gallis Dieu: Germanis Gott: Populis novi orbis Zimi: Vide P. Gregor. lib. 6. Synt. art. mirab. c. 2.
Abraham. Brovi { us } in fes•o Circumcise. Dom. Conc 3 Dei Nome significat quaternarius, ea ratione, quia fere omnibus, Nome Dei Quadrilitorū Latinis Deus, Graecis, Italians Idiocy, Germans Goth, Poloni & Illyrians Bogh, Gallis Due, Hispanis Dios, Hebraeis John Gerhard Lord. Theology Tom. 1. de Nature Dei §. 26. Observant Nonnulli appellationem Dei esse omnibus fere populis quadriliterum. Sic Hebraeis Assyrijs Adad, Aethiopibus Persis: Aegyptis: Magis: Arabibus Alla: Illyrians Bogi: Graecis: Turks: Hetruscis: Latini• Deus: Hispanis Dios: Italians Idiocy: Gallis Dieu: Germans Gott: Populis novi Orbis Zimri: Vide P. Gregory. lib. 6. Saint art. Mirab. c. 2.
