Publisher: Printed by T S nodham for Nathaniel Newbery and are to be sould at the signe of the Starre vnder S Peters Church in Cornehill and in Popes head ally
¶ A Preparation vnto FASTING and REPENTANCE. GEN. Chap. 18. vers. 20. 21. 22. 23. 24. 25. &c. 20 And the Lord saide, Because the cry of Sodome and Gomorrah is great, and because their Sinne is very grieuous.
¶ A Preparation unto FASTING and REPENTANCE. GEN. Chap. 18. vers. 20. 21. 22. 23. 24. 25. etc. 20 And the Lord said, Because the cry of Sodom and Gomorrah is great, and Because their Sin is very grievous.
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The enmity of Satan, and of the world, the feeblenesse of the Church, the Name of God blasphemed, our vices that doe increase, our zeale which waxeth cold, the hand of God lifted vp to strike vs,
The enmity of Satan, and of the world, the feebleness of the Church, the Name of God blasphemed, our vices that do increase, our zeal which Waxes cold, the hand of God lifted up to strike us,
least GOD send vs another kinde of Fasting, making vs to Fast from his Word, which is the spirituall bread, sending vs that famine prophecied by the Prophet Amos, not a famine of bread,
lest GOD send us Another kind of Fasting, making us to Fast from his Word, which is the spiritual bred, sending us that famine prophesied by the Prophet Amos, not a famine of bred,
Let vs doe in such sort, that our humiliation may be acceptable vnto God, and that whiles our bodies are voide of meate, we haue not our hearts replenished with hatred and rancour, that whiles wee abstaine from drinking, we be not drunken with pride: (for God doth as much detest the fast of the hypocrite,
Let us do in such sort, that our humiliation may be acceptable unto God, and that while our bodies Are void of meat, we have not our hearts replenished with hatred and rancour, that while we abstain from drinking, we be not drunken with pride: (for God does as much detest the fast of the hypocrite,
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That we giue vnto the poore that which wee spare & take from our selues, that our voluntary fasting may helpe and aide that fast which the poore indureth of force & necessitie.
That we give unto the poor that which we spare & take from our selves, that our voluntary fasting may help and aid that fast which the poor Endureth of force & necessity.
And while that your bodies fast, let your soules feede on the foode of life, which is a meate which you must eate (as of olde the Paschall Lambe) with bitter hearbes, soaking it in teares of repentance.
And while that your bodies fast, let your Souls feed on the food of life, which is a meat which you must eat (as of old the Paschal Lamb) with bitter herbs, soaking it in tears of Repentance.
Who knoweth if God will not haue pitty on his people, and will not stirre vp his compassions vpon his children? For hauing in times past staied the Sunne at the prayer of one man,
Who Knoweth if God will not have pity on his people, and will not stir up his compassions upon his children? For having in times past stayed the Sun At the prayer of one man,
To dispose our hearts thereunto, I haue chosen this excellent conference betweene God and his Seruant Abraham; where you see on the one side the nature of sinne,
To dispose our hearts thereunto, I have chosen this excellent conference between God and his Servant Abraham; where you see on the one side the nature of sin,
TOuching him that speakes vnto Abraham, it is said in the beginning of the Chapter, that three men did present themselues to Abraham; one of those is called a while after the LORD:
TOuching him that speaks unto Abraham, it is said in the beginning of the Chapter, that three men did present themselves to Abraham; one of those is called a while After the LORD:
And so in the history of the vision of the burning bush, and in the history of Gideon, and in that of the conception of Sampson, euen he who is called an Angell, is called the LORD;
And so in the history of the vision of the burning bush, and in the history of gideon, and in that of the conception of Sampson, even he who is called an Angel, is called the LORD;
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For it is hee, who being sent of God, is notwithstanding God, and the Lord our righteousnesse, Ieremie 23. by whom euen then the Lord gouerned his Church, made it feele his assistance and know his wil;
For it is he, who being sent of God, is notwithstanding God, and the Lord our righteousness, Ieremie 23. by whom even then the Lord governed his Church, made it feel his assistance and know his will;
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but you must know that the bodies wherein the Son of God appeared in the olde Testament, were but borrowed bodies for a time and by dispensation, the Deity of the Sonne not being vnited personally to the body, which was an instrument which he vsed for the present action onely, and then left it.
but you must know that the bodies wherein the Son of God appeared in the old Testament, were but borrowed bodies for a time and by Dispensation, the Deity of the Son not being united personally to the body, which was an Instrument which he used for the present actium only, and then left it.
& because their sin is very grieuous, I will goe downe now, and see whether they haue done altogether according to the crie of it, which is come vnto me,
& Because their since is very grievous, I will go down now, and see whither they have done altogether according to the cry of it, which is come unto me,
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And Saint Iames in his fist chapter, saith, that the hyre of the labourers, which haue reaped downe your fieldes, which is of you kept backe by fraud, cryeth,
And Saint James in his fist chapter, Says, that the hire of the labourers, which have reaped down your fields, which is of you kept back by fraud, Cries,
so that though men should holde their peace, the thing it selfe would speake, as our Sauiour saith, Luke 19. If these men should hold their peace, the stones would immediately cry out.
so that though men should hold their peace, the thing it self would speak, as our Saviour Says, Lycia 19. If these men should hold their peace, the stones would immediately cry out.
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for in Abrahams time God declareth in the 15. chapter of Genesis, that the iniquitie of the Amorites was not yet full, that is to say, that the measure was not full to the top as then;
for in Abrahams time God Declareth in the 15. chapter of Genesis, that the iniquity of the amorites was not yet full, that is to say, that the measure was not full to the top as then;
When siners doe boast of their wicked acts, and haue lost that good that remaines in sinners, to wit, the shame of doing euill, wherein the Prophet Esayas coupleth the Iewes with the Sodomites, in the 3. chapter, They declare their sinne as Sodome, they hide it not Such are they of whom the Wise-man speaketh in the 2. Chapter of Prouerbes, who reioyce to doe euil,
When Sinners do boast of their wicked acts, and have lost that good that remains in Sinners, to wit, the shame of doing evil, wherein the Prophet Isaiah Coupleth the Iewes with the Sodomites, in the 3. chapter, They declare their sin as Sodom, they hide it not Such Are they of whom the Wiseman speaks in the 2. Chapter of Proverbs, who rejoice to do evil,
and delight in the frowardnesse of the wicked, which is the third and last degree of iniquitie, which Dauid describeth in the 1. Psal. namely, to sit in the seat of the scornfull, that is to say, of those that with insolency and flowting do mocke at Gods Word,
and delight in the frowardness of the wicked, which is the third and last degree of iniquity, which David Describeth in the 1. Psalm namely, to fit in the seat of the scornful, that is to say, of those that with insolency and flouting doe mock At God's Word,
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and opposeth himselfe against it, and as it is said in the 12. Psalme, The godly man ceaseth, the faithfull faile from among the children of men, there is none that doth good, no not one;
and Opposeth himself against it, and as it is said in the 12. Psalm, The godly man ceases, the faithful fail from among the children of men, there is none that does good, no not one;
therefore haue I powred out mine indignation vpon them, I haue consumed them with the fire of my wrath, their owne way haue I recompensed vpon their heads, saith the Lord God.
Therefore have I poured out mine Indignation upon them, I have consumed them with the fire of my wrath, their own Way have I recompensed upon their Heads, Says the Lord God.
or made heauy and weighing down, where God saith, that the sinne of Sodome is very grieuous, speaking of sinnes as of burthens, which ouerwhelme our soules,
or made heavy and weighing down, where God Says, that the sin of Sodom is very grievous, speaking of Sins as of burdens, which overwhelm our Souls,
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He hath borne our griefes, and carried our sorrowes, the Lord hath laid on him the iniquity of vs all and S. Peter, 1 Pet 2. He hath borne our sinnes in his owne body on the tree, by whose stripes we are healed.
He hath born our griefs, and carried our sorrows, the Lord hath laid on him the iniquity of us all and S. Peter, 1 Pet 2. He hath born our Sins in his own body on the tree, by whose stripes we Are healed.
O how heauy was that burthen, seeing that the least peece of our sinnes which euery one of vs doe commit, is a sufficient weight to cast vs down headlong,
Oh how heavy was that burden, seeing that the least piece of our Sins which every one of us do commit, is a sufficient weight to cast us down headlong,
True it is, that as Leapers doe not feele nor smell their owne infection, nor they that haue an obstructed and corrupt nose doe not smell the scent of their breath;
True it is, that as Leapers do not feel nor smell their own infection, nor they that have an obstructed and corrupt nose do not smell the scent of their breath;
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which is the reason which the Philosophers doe render, why those that swimme betweene two waters, feele not the weight of the water which is ouer their heads,
which is the reason which the Philosophers do render, why those that swim between two waters, feel not the weight of the water which is over their Heads,
When therefore the sinne of the wicked is come to his full and last measure, then God, who by his patience hath inuited sinners to repentance, who hath vncouered, dunged,
When Therefore the sin of the wicked is come to his full and last measure, then God, who by his patience hath invited Sinners to Repentance, who hath uncovered, dunged,
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so although God hath already determined in his councell to punish some wicked men, notwithstanding he stayes till the sin which they haue conceiued in their hearts, be brought to ripenesse;
so although God hath already determined in his council to Punish Some wicked men, notwithstanding he stays till the since which they have conceived in their hearts, be brought to ripeness;
THe third point is the manner, how God behaues himselfe towards those that feare him. This point requires a more carefull and serious consideration, because it toucheth vs more particularly.
THe third point is the manner, how God behaves himself towards those that Fear him. This point requires a more careful and serious consideration, Because it touches us more particularly.
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two of them goe on their way, but the third who is called the Lord, stayes with Abraham who being in thought for his nephew Lot, fearing least he should be intrapped and inwrapped in the ruine and destruction of Sodome, makes intercession for the men thereof:
two of them go on their Way, but the third who is called the Lord, stays with Abraham who being in Thought for his nephew Lot, fearing lest he should be entrapped and inwrapped in the ruin and destruction of Sodom, makes Intercession for the men thereof:
This righteousnesse being necessarily ioyned with goodnesse, Abraham had reason to presuppose, that it was more conuenient and befitting this vpright goodnesse, to support the wicked for the good mens sake, then to destroy the good for the wickeds sake.
This righteousness being necessarily joined with Goodness, Abraham had reason to presuppose, that it was more convenient and befitting this upright Goodness, to support the wicked for the good men's sake, then to destroy the good for the wickeds sake.
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For not to speake of afflictions for Gods cause, which befall the faithfull alone, while that the vngodly prosper as Christ saith, Yee shall weepe, but the world shall reioyce, because these afflictions are honourable, a glorious reproach, honest brands & blemishes, scarfe,
For not to speak of afflictions for God's cause, which befall the faithful alone, while that the ungodly prosper as christ Says, Ye shall weep, but the world shall rejoice, Because these afflictions Are honourable, a glorious reproach, honest brands & blemishes, scarf,
and liueries of our warfare, and conformities to Iesus Christ, I will speake onely of euils and afflictions wherewith God punisheth the good with the wicked,
and liveries of our warfare, and conformities to Iesus christ, I will speak only of evils and afflictions wherewith God Punisheth the good with the wicked,
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God had foretolde by his Prophets, that by reason of the sins of the people, the land should vomit out her Inhabitants, which was fulfilled when Nebuchadnezzar did lead the people captiue into Babylon;
God had foretold by his prophets, that by reason of the Sins of the people, the land should vomit out her Inhabitants, which was fulfilled when Nebuchadnezzar did led the people captive into Babylon;
with the multitude of this rebellious people, Daniel and Ezekiel were led also away, as also those three men, who by the heate of their faith, ouercame the heate of the burning furnace.
with the multitude of this rebellious people, daniel and Ezekielem were led also away, as also those three men, who by the heat of their faith, overcame the heat of the burning furnace.
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There were seauen thousand in Samaria, and among the ten tribes, that had not bowed their knees vnto Baal, were those exempted from the publicke calamitie,
There were seauen thousand in Samaria, and among the ten tribes, that had not bowed their knees unto Baal, were those exempted from the public calamity,
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and that ye receiue not of her plagnes? doth hee not warne them, that if any of his people remaine there, he shall be partaker of the plagues of Babylon? And if God would now at this time afflict a kingdome, giuen ouer to idolatry,
and that you receive not of her plagnes? does he not warn them, that if any of his people remain there, he shall be partaker of the plagues of Babylon? And if God would now At this time afflict a Kingdom, given over to idolatry,
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and withdraw her selfe to Pella on the other side of Iordan, least shee should be inclosed by the enemies in the besieging of the Citie, whereby it was razed down and the people destroyed.
and withdraw her self to Pella on the other side of Iordan, lest she should be enclosed by the enemies in the besieging of the city, whereby it was razed down and the people destroyed.
they shall not deliuer neither sonnes nor daughters, they onely shall be deliuered; Because that the conseruation of these men was profitable to the Church of God.
they shall not deliver neither Sons nor daughters, they only shall be Delivered; Because that the conservation of these men was profitable to the Church of God.
In a word, the chastisements wherewith God doth visite the faithfull, shall neuer be fully distinct and separated from those of the wicked before the day of iudgement;
In a word, the chastisements wherewith God does visit the faithful, shall never be Fully distinct and separated from those of the wicked before the day of judgement;
and the tares growen pell-mell, and confusedly mingled with Wheate ▪ and that hath together endured both storme and weather, winde and havle, shall be picked vp by the Angels,
and the tares grown pellmell, and confusedly mingled with Wheat ▪ and that hath together endured both storm and weather, wind and havle, shall be picked up by the Angels,
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Notwithstanding, Abraham might seeme to passe the limits of modesty in this demaund, as ready to controule the actions of God, Wilt thou (saith hee) destroy the righteous with the wicked? that be farre from thee;
Notwithstanding, Abraham might seem to pass the Limits of modesty in this demand, as ready to control the actions of God, Wilt thou (Says he) destroy the righteous with the wicked? that be Far from thee;
Then afterwards hee seemes to vse policy and Art towards God, endeuouring to obtaine of God by retaile and parcels, that which hee thinkes hee shall not get by the whole, and all at one time;
Then afterwards he seems to use policy and Art towards God, endeavouring to obtain of God by retail and parcels, that which he thinks he shall not get by the Whole, and all At one time;
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saying, If there be fifty righteous in the Citie, wilt thou notspare the place for the fifty righteous that are therein? And this being granted vnto him, from fifty he comes to forty fiue,
saying, If there be fifty righteous in the city, wilt thou notspare the place for the fifty righteous that Are therein? And this being granted unto him, from fifty he comes to forty fiue,
Hardly I suppose is there to be found any Prince, be hee neuer so meane and pettie, that would endure that any of his seruants should leade him so by degrees,
Hardly I suppose is there to be found any Prince, be he never so mean and Petty, that would endure that any of his Servants should lead him so by Degrees,
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for they are creatures, and there can be no infinite distance betwixt two finite things; but there is no comparison betweene God and the most excellent creature that is;
for they Are creatures, and there can be no infinite distance betwixt two finite things; but there is no comparison between God and the most excellent creature that is;
how much lesse betweene God and between a man, a sinner as Abraham was, who acknowledgeth himselfe to be nought but dust and ashes? whose light is nought but darkenesse? whose righteouinesse is as filthy ragges? whose strength is as smoake that vanisheth away? If God findes no stedfastnesse in his Angels,
how much less between God and between a man, a sinner as Abraham was, who acknowledgeth himself to be nought but dust and Ashes? whose Light is nought but darkness? whose righteouinesse is as filthy rags? whose strength is as smoke that Vanishes away? If God finds no steadfastness in his Angels,
how much lesse in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the Moth? Such as was the splendor of Herods robes, when hee was eaten of wormes and gaue vp the ghost, in comparison of the brightnesse of the Sun, such is the glory of man in the presence of God,
how much less in them that dwell in houses of clay, whose Foundation is in the dust, which Are crushed before the Moth? Such as was the splendour of Herods robes, when he was eaten of worms and gave up the ghost, in comparison of the brightness of the Sun, such is the glory of man in the presence of God,
It is also the end for the which God hath created man of the dust, to the end that if he should happen to glory of the light of his vnderstanding, hee should be presently abased and abated by the remembrance of the birth and beginning of his body,
It is also the end for the which God hath created man of the dust, to the end that if he should happen to glory of the Light of his understanding, he should be presently abased and abated by the remembrance of the birth and beginning of his body,
Notwithstanding in that God heareth him willingly, and accepts his demaund, hinders vs to presume of any euill in such an holy and excellent seruant of God.
Notwithstanding in that God hears him willingly, and accepts his demand, hinders us to presume of any evil in such an holy and excellent servant of God.
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To resolue you of this point, ye must know that in a great similitude of words, there is often a great dissimilitude of sence and intention. Two persons sometimes will vse the same words,
To resolve you of this point, you must know that in a great similitude of words, there is often a great dissimilitude of sense and intention. Two Persons sometime will use the same words,
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Zacharie the father of Iohn Baptist and the Virgin Mary doe answere the Angel in words alike, saying, How shall this be? In Zacharie it was a How of doubt, in the holy virgin Mary it was a How of inquiry, to demand instruction.
Zacharias the father of John Baptist and the Virgae Marry do answer the Angel in words alike, saying, How shall this be? In Zacharias it was a How of doubt, in the holy Virgae Marry it was a How of inquiry, to demand instruction.
for these are moued and set on with hatred against God, but Iob and Ieremie haue suffered themselues to slippe by infirmitie to these words of excesse, wherein I doubt not but they haue greatly offended God,
for these Are moved and Set on with hatred against God, but Job and Ieremie have suffered themselves to slip by infirmity to these words of excess, wherein I doubt not but they have greatly offended God,
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but the humility whereby he acknowledgeth himselfe dust and ashes, and the fauourable answeres of God to his demands, doe exempt him from the crime of temerity.
but the humility whereby he acknowledgeth himself dust and Ashes, and the favourable answers of God to his demands, do exempt him from the crime of temerity.
for God giueth because he hath giuen, his first liberalities doe inuite the following ones, hee crownes not our merits but his gifts, his gifts and his calling are without repentance.
for God gives Because he hath given, his First liberalities do invite the following ones, he crowns not our merits but his Gifts, his Gifts and his calling Are without Repentance.
which hee testifies in acknowledging himselfe dust and ashes, for without this humility his prayer had beene vnpleasing to God, who reiects the prayer of the proud,
which he Testifies in acknowledging himself dust and Ashes, for without this humility his prayer had been unpleasing to God, who rejects the prayer of the proud,
and inclines his care vnto those that haue a contrite and broken spirit, as it is said in Isaiah, Chapter 66. I will looke to him that is poore and of a contrite spirit, and trembleth at my word.
and inclines his care unto those that have a contrite and broken Spirit, as it is said in Isaiah, Chapter 66. I will look to him that is poor and of a contrite Spirit, and Trembleth At my word.
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To aske of God graces with a haughty spirit, and opinion of his owne righteousnesse, is to be like him that should begge with a suit of cloath of gold and all perfumed;
To ask of God graces with a haughty Spirit, and opinion of his own righteousness, is to be like him that should beg with a suit of cloth of gold and all perfumed;
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and saith not, but Lord if there be fiue found within the Citie, wilt thou not spare the place for those fiue righteous? Whither it was because Abraham did iudge in himselfe, that hee ought to subscribe to the decree and sentence of the iustice of God,
and Says not, but Lord if there be fiue found within the city, wilt thou not spare the place for those fiue righteous? Whither it was Because Abraham did judge in himself, that he ought to subscribe to the Decree and sentence of the Justice of God,
and because God wipeth out their sinnes by his mercy for his Sonnes sake, whom Ieremie calleth the Lord, our righteousnesse, Ieremie 23. Sometimes also because of the righteousnesse of the cause, which they maintaine,
and Because God wipeth out their Sins by his mercy for his Sons sake, whom Ieremie calls the Lord, our righteousness, Ieremie 23. Sometime also Because of the righteousness of the cause, which they maintain,
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So Noah, Lot, Iob, Daniel, and Zacharie are called righteous, though Noab fell into drunkennesse, Lot committed incest, Dauid adultery and murther, Iob cursed the day of his birth, Zachrie doubted of Gods promises;
So Noah, Lot, Job, daniel, and Zacharias Are called righteous, though Noab fell into Drunkenness, Lot committed Incest, David adultery and murder, Job cursed the day of his birth, Zachrie doubted of God's promises;
but to call sinners to repentance, these sinners are righteous in some sort, and that Iesus Christ by the righteous vnderstands those that thinke they are without sin.
but to call Sinners to Repentance, these Sinners Are righteous in Some sort, and that Iesus christ by the righteous understands those that think they Are without since.
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Our righteousnesse consists in acknowledging our vnrighteousnesse, and in cloathing our selues with the righteousnes of Iesus Christ, who hath beene made sinne for vs, that wee might be made the righteousnesse of God in him, 2 Cor. 5. By his knowledge shall my righteous seruant iustifie many Isa. 53. Who of God is made vnto vs wisedome,
Our righteousness consists in acknowledging our unrighteousness, and in clothing our selves with the righteousness of Iesus christ, who hath been made sin for us, that we might be made the righteousness of God in him, 2 Cor. 5. By his knowledge shall my righteous servant justify many Isaiah 53. Who of God is made unto us Wisdom,
and righteousnesse, and sanctification, & redemption, 1 Cor. 1. This is the sence and meaning of this history, and the exposition of the three points which wee haue propounded vnto you;
and righteousness, and sanctification, & redemption, 1 Cor. 1. This is the sense and meaning of this history, and the exposition of the three points which we have propounded unto you;
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he sends Lot to those of Sodome, who was among them an Herald and Preacher of righteousnesse, who dwelling among them, vexed his righteous soule from day to day with their vnlawfull deeds,
he sends Lot to those of Sodom, who was among them an Herald and Preacher of righteousness, who Dwelling among them, vexed his righteous soul from day to day with their unlawful Deeds,
and leads them into captiuity, whence being deliuered by Abrahams helpe, they amend not. At the last God being prouoked, sends fire from heauen, which consumes them:
and leads them into captivity, whence being Delivered by Abrahams help, they amend not. At the last God being provoked, sends fire from heaven, which consumes them:
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Three things are happened vnto them for examples, and are written for our admonition, vpon whom the ends of the world are come, least we should abuse Gods patience, who hath so long time supported vs, solicites & calls vs to repentance:
Three things Are happened unto them for Examples, and Are written for our admonition, upon whom the ends of the world Are come, lest we should abuse God's patience, who hath so long time supported us, solicits & calls us to Repentance:
Now the weakest part in the body of this kingdome is the Church of God, notwithstanding in these last stirres which haue troubled this estate, God hath secured and saued harmeles his Church,
Now the Weakest part in the body of this Kingdom is the Church of God, notwithstanding in these last stirs which have troubled this estate, God hath secured and saved harmless his Church,
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He may then say that which he saith, Isai. 5. What could haue beene done more to the vineyard, that I haue not done in it? Wherefore when I looked that it should bring forth grapes, it brought forth wilde grapes:
He may then say that which he Says, Isaiah 5. What could have been done more to the vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, it brought forth wild grapes:
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Or is it because he hath imparted vnto vs his gifts and graces so sparingly? but who can comprehend his goodnesse towards vs, his liberalitie and his patience? Or is it because you haue not beene sufficiently and carefully informed? but surely we haue not spared our selues in this point,
Or is it Because he hath imparted unto us his Gifts and graces so sparingly? but who can comprehend his Goodness towards us, his liberality and his patience? Or is it Because you have not been sufficiently and carefully informed? but surely we have not spared our selves in this point,
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But if we speake in our exhortations against the abuses of Popery, ye heare that with great attention, but yee will not enter into disputation with your own vices,
But if we speak in our exhortations against the Abuses of Popery, you hear that with great attention, but ye will not enter into disputation with your own vices,
another makes difficulty to kneele, to shew vnto our aduersaries that wee neede not suffer so much for religion, seeing we haue it in so litle esteeme.
Another makes difficulty to kneel, to show unto our Adversaries that we need not suffer so much for Religion, seeing we have it in so little esteem.
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You condemne the idolatry of the Church of Rome, and notwithstanding you idolatrize, and as it were worship your bodies and goods, which you serue much more and better then you serue God.
You condemn the idolatry of the Church of Rome, and notwithstanding you idolatrize, and as it were worship your bodies and goods, which you serve much more and better then you serve God.
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Wee blame auricular confession, but are we for all that now carefull to confesse our sinnes to God? Wee blame those that thinke to redeeme their sinnes by money giuen to the Church,
we blame auricular Confessi, but Are we for all that now careful to confess our Sins to God? we blame those that think to Redeem their Sins by money given to the Church,
Contrariwise the poore languish and accuse the rich to be little charitable, the cry of the poore is mounted and entred into the cares of the LORD of hostes.
Contrariwise the poor languish and accuse the rich to be little charitable, the cry of the poor is mounted and entered into the Cares of the LORD of hosts.
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notwithstanding there are other sinnes that cry as loude as that, and for the which many hearers of the Word of God, shal be more roughly handled in the day of Iudgement then Sodome and Gomorrah,
notwithstanding there Are other Sins that cry as loud as that, and for the which many hearers of the Word of God, shall be more roughly handled in the day of Judgement then Sodom and Gomorrah,
Many ouerturning Gods commandement that forbids to come vnto the altar with voide hands, bring to the Lords Table hands full of violence and extortion, farre from cloathing Iesus Christ in his members, seeing that they strip them thereof.
Many overturning God's Commandment that forbids to come unto the altar with void hands, bring to the lords Table hands full of violence and extortion, Far from clothing Iesus christ in his members, seeing that they strip them thereof.
And what thinke yee of the mortall, or rather immortall quarrels of those, that haue not learnt to forgiue, that aske of God euery day that hee forgiue them not their sinnes, seeing they forgiue not those that haue trespassed against them;
And what think ye of the Mortal, or rather immortal quarrels of those, that have not learned to forgive, that ask of God every day that he forgive them not their Sins, seeing they forgive not those that have trespassed against them;
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seeing they defame the Church of God by their quarrels, and put it to an open shame? What, doe yee thinke that these things cry not against heauen? Doe ye thinke that the Heathen souldiers, hauing not torne Christs coate, those can be suffered that teare his body, which is the Church? and seeing that he who offendeth one of the least ones, deserues to be thrown and drowned in the depth of the Sea, with a milstone about his necke, hee which offends the whole Church, deserues he not to be cast into Hell? Or do ye thinke that he can haue peace with his father, that is alwayes in quarrell with his brethren?
seeing they defame the Church of God by their quarrels, and put it to an open shame? What, do ye think that these things cry not against heaven? Do you think that the Heathen Soldiers, having not torn Christ coat, those can be suffered that tear his body, which is the Church? and seeing that he who offends one of the least ones, deserves to be thrown and drowned in the depth of the Sea, with a millstone about his neck, he which offends the Whole Church, deserves he not to be cast into Hell? Or do you think that he can have peace with his father, that is always in quarrel with his brothers?
Of all in generall wee make this complaint, with the Prophet Isaiah, Chap. 9. The people turneth not vnto him that smiteth them neither doe they seeke the LORD of hostes.
Of all in general we make this complaint, with the Prophet Isaiah, Chap. 9. The people turns not unto him that smites them neither do they seek the LORD of hosts.
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and as it is in the 29. Chapter of Deuteronomie: They haue blessed themselues in their hearts, that is to say, flattered themselues, saying, I shal haue peace, though I walk in the imagination & stubbornes of mine heart, to adde drunkennes to thirst.
and as it is in the 29. Chapter of Deuteronomy: They have blessed themselves in their hearts, that is to say, flattered themselves, saying, I shall have peace, though I walk in the imagination & stubborns of mine heart, to add Drunkenness to thirst.
This is the right brimstone that puls downe fire from heauen, that sulphurous earth of Sodome neuer had such force, to draw downe Gods inflaming anger consuming them with fire,
This is the right brimstone that puls down fire from heaven, that sulphurous earth of Sodom never had such force, to draw down God's Inflaming anger consuming them with fire,
For as Saint Paul teacheth vs, Rom. 4. that that which is written of Abrahams faith, which was imputed to him for righteousnesse, Was not written for his sake alone,
For as Saint Paul Teaches us, Rom. 4. that that which is written of Abrahams faith, which was imputed to him for righteousness, Was not written for his sake alone,
So then hold certainely, that this benignitie of our God in hearing Abrahams demaunds, that seemed to be importunate, is not propounded onely for Abrahams sake;
So then hold Certainly, that this benignity of our God in hearing Abrahams demands, that seemed to be importunate, is not propounded only for Abrahams sake;
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yea euen so far as to be compared by him to a dogge, yet at last she obtaines, besides the curing of her daughter, this testimonie of Christ that her faith was great,
yea even so Far as to be compared by him to a dog, yet At last she obtains, beside the curing of her daughter, this testimony of christ that her faith was great,
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and by the example of an vniust Iudge, which dispatcheth the poore widdow of her suit to deliuer himselfe from her importunitie, whence Christ saith, Shall not God auenge his owne elect, which cry day and night vnto him,
and by the Exampl of an unjust Judge, which dispatcheth the poor widow of her suit to deliver himself from her importunity, whence christ Says, Shall not God avenge his own elect, which cry day and night unto him,
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This confidence and familiarity of praying vnto God, shall no more barre humility, then it did in Abraham, who amiddest his requests, full of liberty, acknowledgeth himselfe notwithstanding to bee naught but dust and ashes.
This confidence and familiarity of praying unto God, shall no more bar humility, then it did in Abraham, who amidst his requests, full of liberty, acknowledgeth himself notwithstanding to bee nought but dust and Ashes.
Wherefore in prayer wee ioyne together these two gestures, we bow our knees, and lift vp our eyes, whereof the one witnesseth our humility, the other our confidence.
Wherefore in prayer we join together these two gestures, we bow our knees, and lift up our eyes, whereof the one Witnesseth our humility, the other our confidence.
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as the LORD saith, Exod. 23. Thou shalt not follow a multitude to doe euill. The multitude hath been alwayes a bad counsellor, the broad way leades to destruction.
as the LORD Says, Exod 23. Thou shalt not follow a multitude to do evil. The multitude hath been always a bad Counsellor, the broad Way leads to destruction.
The whole world, shall run after and follow the beast, Reuel. 13. They that produce the greatnesse, multitude and vniuersality for markes of the Church, had they liued in Sodome, would haue sooner ioyned themselues with the Sodomites,
The Whole world, shall run After and follow the beast, Revel. 13. They that produce the greatness, multitude and universality for marks of the Church, had they lived in Sodom, would have sooner joined themselves with the Sodomites,
Which Lot being righteous, of whom Abraham speaketh, when hee saith, wilt thou destroy the righteous with the wicked? teacheth vs by his example, that it is a dangerous thing for an holy man to liue in the company of the wicked.
Which Lot being righteous, of whom Abraham speaks, when he Says, wilt thou destroy the righteous with the wicked? Teaches us by his Exampl, that it is a dangerous thing for an holy man to live in the company of the wicked.
If the Israelites in Nehemiahs time had not allied themselues by marriage with the infidels, their children should not haue spoken the language of Ashdod.
If the Israelites in Nehemiah's time had not allied themselves by marriage with the Infidels, their children should not have spoken the language of Ashdod.
and bring forth good actions ▪ For what concord hath Christ with Belial? or what part hath hee that belieueth with an Infidell? wherefore come out from among them,
and bring forth good actions ▪ For what concord hath christ with Belial? or what part hath he that Believeth with an Infidel? Wherefore come out from among them,
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as soone as Iosias is dead, Nebuchadnezzar inuadeth the countrey of Iudea; the life of one seruant of God did support the countrey, and keepe backe Gods iudgements.
as soon as Iosias is dead, Nebuchadnezzar invadeth the country of Iudea; the life of one servant of God did support the country, and keep back God's Judgments.
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But draw ye hither yee sonnes of the Sorceresse, against whom doe ye spore your selues? &c. Nay which is more, God hauing lifted vp his hand, to turne vpside downe heauen and earth,
But draw you hither ye Sons of the Sorceress, against whom do you spore your selves? etc. Nay which is more, God having lifted up his hand, to turn upside down heaven and earth,
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because there are a few of the faithfull mingled among the wicked, least in rooting vp the darnell, hee should also plucke vp by the rootes the good corne;
Because there Are a few of the faithful mingled among the wicked, lest in rooting up the darnel, he should also pluck up by the roots the good corn;
for should the world be so possest by the diuell that God should haue no part in it? or should the Sunne rise onely to giue light to those that doe euill? It is therefore one of the reasons,
for should the world be so possessed by the Devil that God should have no part in it? or should the Sun rise only to give Light to those that do evil? It is Therefore one of the Reasons,
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for the which the faithfull are called the salt of the earth, Matth. 5. Because it is that part that preserues the rest of the Inhabitants of the earth,
for the which the faithful Are called the salt of the earth, Matthew 5. Because it is that part that preserves the rest of the Inhabitants of the earth,
that couetousnesse is very rise among vs, so that wee esteeme of men as wee esteeme of bagges of money, that is to say, according to the money they haue, the man is esteemed as nothing,
that covetousness is very rise among us, so that we esteem of men as we esteem of bags of money, that is to say, according to the money they have, the man is esteemed as nothing,
that vsury, whoredome, and blasphemies are to be found among vs, to the great dishonour of the Gospell, that so soone as there is neuer so little prosperitie, excesse, not and superfluity of apparell doe incontinently appeare;
that Usury, whoredom, and Blasphemies Are to be found among us, to the great dishonour of the Gospel, that so soon as there is never so little Prosperity, excess, not and superfluity of apparel do incontinently appear;
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while as the superstitious powere out their goods at the feete of an Idoll, doe lay foundations of new religions, build Churches, giue offrings, buy masses and seruices at a great rate and with an extreame cost;
while as the superstitious power out their goods At the feet of an Idol, do lay foundations of new Religions, built Churches, give offerings, buy masses and services At a great rate and with an extreme cost;
For these causes he had already sent his destroying Angels, and had snatcht away his word from vs, had it not beene that euen hee the same vnto whom Abraham spake, who is his onely Sonne our Lord and Sauiour Iesus hath stayed his wrath,
For these Causes he had already sent his destroying Angels, and had snatched away his word from us, had it not been that even he the same unto whom Abraham spoke, who is his only Son our Lord and Saviour Iesus hath stayed his wrath,
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Let vs make our sinnes hold their peace that cry, and that their crie be ouercome with the crye of repentance, which powres vnto the feete of our Sauiour Iesus, that precious ointment, with an holy griefe,
Let us make our Sins hold their peace that cry, and that their cry be overcome with the cry of Repentance, which Powers unto the feet of our Saviour Iesus, that precious ointment, with an holy grief,
then her precious ointment, for this filled the chamber with a sweet pleasing smell, but her repentance is euen yet of good fauour in the Church of God.
then her precious ointment, for this filled the chamber with a sweet pleasing smell, but her Repentance is even yet of good favour in the Church of God.
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If ye doe so, God who desires not the death of a sinner, but his conuersion, whose compassions are alwaies open towards those that seeke him; will watch for your safegard;
If you do so, God who Desires not the death of a sinner, but his conversion, whose compassions Are always open towards those that seek him; will watch for your safeguard;
Beare your selues couragious against mens threatnings, but tremble at Gods Word, who hath bought and redeemed you with too great a price, to leaue you.
Bear your selves courageous against men's threatenings, but tremble At God's Word, who hath bought and redeemed you with too great a price, to leave you.
He will not deny you things necessary for this present life, seeing that from the foundation of the world he hath prepared for you an euerlasting kingdome;
He will not deny you things necessary for this present life, seeing that from the Foundation of the world he hath prepared for you an everlasting Kingdom;
