Then Hezekiah turned his face towards the wall and prayd vnto the Lord, and sayd, Remember now Oh Lord I beseech thee how I haue walked before thee in truth,
Then Hezekiah turned his face towards the wall and prayed unto the Lord, and said, remember now O Lord I beseech thee how I have walked before thee in truth,
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I therefore made choyce of this admirable and royall patterne of Hezekiahs godly behauiour, both in life and death, where at his supposed death he makes commemoration of his life, that his godly life may be consolation at his death.
I Therefore made choice of this admirable and royal pattern of Hezekiah's godly behaviour, both in life and death, where At his supposed death he makes commemoration of his life, that his godly life may be consolation At his death.
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Comedy of Hezekias, where in the three rules of the Stage are obserueable: (for we all play our parts on the Stage of this World, théatron egenéthemen, saith the Apostle, We are made a spectacle or Theatre to the world, to the Angels and to men. ) Viz. Protasis, Epitasis, Catastrephe.
Comedy of Hezekias, where in the three rules of the Stage Are observable: (for we all play our parts on the Stage of this World, théatron egenéthemen, Says the Apostle, We Are made a spectacle or Theatre to the world, to the Angels and to men.) Viz. Protasis, Epitasis, Catastrephe.
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The Protasis or Enarration of the danger is in the beginning of the Chapter, In those dayes was Hezekiah sicke vnto the death. The Actors in the first Scene are Frailty, he was sicke; Mortalitie, vnto the death;
The Protasis or Enarration of the danger is in the beginning of the Chapter, In those days was Hezekiah sick unto the death. The Actors in the First Scene Are Frailty, he was sick; Mortality, unto the death;
If any might bee priuiledged from the infirmities of nature, the kings prerogatiue might challenge a precedency, who hath the title of God assigned him (not by any Sycophant) but by God himselfe.
If any might be privileged from the infirmities of nature, the Kings prerogative might challenge a precedency, who hath the title of God assigned him (not by any Sycophant) but by God himself.
and the death he afflicts on others, hee cannot auoyd himselfe, he cannot deliuer his owne soule from the hand of the graue. Pal. 89.47. Hezekiah is sickenesse, and weakenesse, an misery can creepe and nestle in the Royall blood of.
and the death he afflicts on Others, he cannot avoid himself, he cannot deliver his own soul from the hand of the graven. Pal. 89.47. Hezekiah is sickness, and weakness, an misery can creep and nestle in the Royal blood of.
Nay if you marke it, the great ones for the most part are of a more puling and weakely constitution, their delicate breeding and delitious feeding makes their bodies more capable of diseases,
Nay if you mark it, the great ones for the most part Are of a more puling and weakly constitution, their delicate breeding and delicious feeding makes their bodies more capable of diseases,
whereas The labouring man, saith Solomon, sleepes sweetly, whether he eate much or little. We all haue our treasure (saith the Apostle) in earthen vessels;
whereas The labouring man, Says Solomon, sleeps sweetly, whither he eat much or little. We all have our treasure (Says the Apostle) in earthen vessels;
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Those quos melione luto finxit praecordia Tiatan, whom nature hath formed and made vp of a finer mettall, they are the more brittle, howeuer all of the same mould, and of the same durt.
Those quos melione Luto finxit praecordia Tiatan, whom nature hath formed and made up of a finer mettle, they Are the more brittle, however all of the same mould, and of the same dirt.
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I my selfe also ama mortall man, and the of-spring of him that was first made of the earth. (saith Solomon ) nasci & mori. Epictetus tould Adrian, to be borne and to die is common to the Prince and to the Begger:
I my self also ama Mortal man, and the offspring of him that was First made of the earth. (Says Solomon) Nasci & Mori. Epictetus told Adrian, to be born and to die is Common to the Prince and to the Beggar:
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3. In those dayes according to the better interpretation (as I thinke) when the Angell of God had raised the siege of the Assirians by the slaughter of a hundred fourescore and fiue thousands in one night:
3. In those days according to the better Interpretation (as I think) when the Angel of God had raised the siege of the Assyrians by the slaughter of a hundred fourescore and fiue thousands in one night:
so that when there was a hooke in the nostrhils of Zenacherib, sicknesse was a baite vnto Hezekiah in those daies, when the day of trouble, rebuke and blasphemy, was turnd to ioy and mirth and melodie, a sudden ouercast againe.
so that when there was a hook in the nostrhils of Sennacherib, sickness was a bait unto Hezekiah in those days, when the day of trouble, rebuke and blasphemy, was turned to joy and mirth and melody, a sudden overcast again.
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In those dayes when the daughter of Sion was laughing at the Proiects of the defeated aduersarie, their ioy is turnd into heauinesse to weepe for Hezekiah. That clothed them with Scarlet and other delights.
In those days when the daughter of Sion was laughing At the Projects of the defeated adversary, their joy is turned into heaviness to weep for Hezekiah. That clothed them with Scarlet and other delights.
The king of Ashur could not shoote an Arrow against the Cittie, yet now the Arrowes of the Almightie sticke fast in his soule, it was prophesied of Zenacherib by the way that hee came, by the same shall he returne againe: it is verified of Hezekiah, Dust thou art, and to the dust thou shalt returne againe:
The King of Ashur could not shoot an Arrow against the city, yet now the Arrows of the Almighty stick fast in his soul, it was prophesied of Sennacherib by the Way that he Come, by the same shall he return again: it is verified of Hezekiah, Dust thou art, and to the dust thou shalt return again:
in those dayes when Hezekiah lookes for quietnesse, ease and tranquilitie; sickenesse a homebred enemy betrayes the Castle of his health to the common aduersarie.
in those days when Hezekiah looks for quietness, ease and tranquillity; sickness a Homebred enemy betrays the Castle of his health to the Common adversary.
as the Israelites at the oppression of the Taske-masters, persecution of Egyptians, preuailing of Amelech, burning at Taberah, biting of fiery Serpents, they flie and cry with open mouth to Moses the Prophet of God.
as the Israelites At the oppression of the Taskmasters, persecution of egyptians, prevailing of Amalek, burning At Taberah, biting of fiery Serpents, they fly and cry with open Mouth to Moses the Prophet of God.
The guift of healing it should seeme was then beslowed on the Prophets, sure I am they were the spirituall Phisitians to poure in the balme of Gilead into the gaping wounds of Gods afflicted ones.
The gift of healing it should seem was then beslowed on the prophets, sure I am they were the spiritual Physicians to pour in the balm of Gilead into the gaping wounds of God's afflicted ones.
but behold when his distressed heart, being dried, parched, and shrieueld as it were with anguish, did pant and gaspe for some refreshing gale of consolation from the Lord, Behold I say:
but behold when his distressed heart, being dried, parched, and shrieueld as it were with anguish, did pant and gasp for Some refreshing gale of consolation from the Lord, Behold I say:
a new supply of miserie, the Prophet most vnseasonably plies a corrasiue to a greene wound, poureth Vineger vpon Nitre, that the good king might haue lúpen epi lúpen, sorrow vpon sorrow, kaì kú nati kuma kulindei, one waue of affliction commeth rowling on the necke of another:
a new supply of misery, the Prophet most unseasonably plies a corrasive to a green wound, pours Vinegar upon Nitre, that the good King might have lúpen epi lúpen, sorrow upon sorrow, kaì kú Nati kuma kulindei, one wave of affliction comes rolling on the neck of Another:
our Prophet like the last of Iobs vnwelcome messengers comes with the heauiest newes, presents him with the lees of the cup of trembling, heapes vp the measure of his troubles with a sad forbode of a present death.
our Prophet like the last of Jobs unwelcome messengers comes with the Heaviest news, presents him with the lees of the cup of trembling, heaps up the measure of his Troubles with a sad forboden of a present death.
This vgly presage addes to the austeritie of death, and the lingring expectation presents it in more fearefull and dismall shapes, Postquam adempta spes est, lassus curâ confectus stupet.
This ugly presage adds to the austerity of death, and the lingering expectation presents it in more fearful and dismal shapes, Postquam adempta spes est, lassus curâ confectus stupet.
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O mors quam amara est tui recordatu (saith Ben-sirach, ) Oh death how bitter is the remembrance of thee to a man that liues at rest in his possessions.
O mors quam Amara est tui recordatu (Says Ben-sirach,) O death how bitter is the remembrance of thee to a man that lives At rest in his possessions.
Besides, these sinister and fatall predictions of death, like so many Night-Rauens and shreeking daughters of the Owle are commonly sent to amaze and terrifie those, whose impieties are mature and white vnto the haruest of vengeance.
Beside, these sinister and fatal predictions of death, like so many Night-Rauens and shrieking daughters of the Owl Are commonly sent to amaze and terrify those, whose impieties Are mature and white unto the harvest of vengeance.
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The Prophet Elias tels Ahab and Iesabel where dogs likt the blood of Naboth, there their tongues shall be red with the purple that is now flowing in their veine.
The Prophet Elias tells Ahab and Jezebel where Dogs liked the blood of Naboth, there their tongues shall be read with the purple that is now flowing in their vein.
but death should seize on her sick son Abiah. I maruell not that these (like the mutinous crew in Moses campe) should be preaduertised, that they shall not die the death of all men.
but death should seize on her sick son abiah. I marvel not that these (like the mutinous crew in Moses camp) should be preaduertised, that they shall not die the death of all men.
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But that the same knell should go for Hezekiah, a pious, a good man, a pious and good king, that all things should come alike vnto all the same euent, to the righteous and to the wicked, to him that sacrifizeth, and him that sacrificeth not.
But that the same knell should go for Hezekiah, a pious, a good man, a pious and good King, that all things should come alike unto all the same event, to the righteous and to the wicked, to him that Sacrifices, and him that Sacrificeth not.
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What should Hezekiah good man do in this case? he perceiues in himself the sense of death, he heares by the Prophet the sentence of death, he knowes neither how to vndergo the one, nor ouercome the other;
What should Hezekiah good man do in this case? he perceives in himself the sense of death, he hears by the Prophet the sentence of death, he knows neither how to undergo the one, nor overcome the other;
may he not say as Dauid vnto Gad in his constraind choyce of the famine, the plague, and the sword, I am in a great straight, the enlarging out of this straight, the winding of himselfe out of these troubles, the meanes of his recouery, we may stile the diuine Phisicke of a faithful soule, consisting of a threefold method.
may he not say as David unto Gad in his constrained choice of the famine, the plague, and the sword, I am in a great straight, the enlarging out of this straight, the winding of himself out of these Troubles, the means of his recovery, we may style the divine Physic of a faithful soul, consisting of a threefold method.
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1 A preparatiue, fitting and preparing himselfe by solitary meditation. Ver. 2. Then Hezekiah. &c. 2. A purgatiue, in the forme of prayer, where hee purges and acquits himselfe from a scandall the times were likely to charge him with. Remember, &c. 3. A restoratiue, prayers with infusion of teares, deuotion and contrition compounded together;
1 A preparative, fitting and preparing himself by solitary meditation. Ver. 2. Then Hezekiah. etc. 2. A purgative, in the Form of prayer, where he purges and acquits himself from a scandal the times were likely to charge him with. remember, etc. 3. A restorative, Prayers with infusion of tears, devotion and contrition compounded together;
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and circumlocutions (as Nathan dealt with Dauid in a parable) in downe right and peemptory termes deliuers his message: Set thy house in order. i. Go make thy will, Thou shalt die and not liue.
and circumlocutions (as Nathan dealt with David in a parable) in down right and peemptory terms delivers his message: Set thy house in order. i. Go make thy will, Thou shalt die and not live.
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his silence expresseth his reuerence, his auersion argues his moderation, the deportment implies the same acceptance of the Prophet wee reade of in the latter end of the next chapter.
his silence Expresses his Reverence, his aversion argues his moderation, the deportment Implies the same acceptance of the Prophet we read of in the latter end of the next chapter.
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when Moses declared to Aaron the the reason of Gods fearful iudgment on his two sons Nadab and Abihu: the text saith, & tacuit Aaron, it made vp Aarons mouth, hee held his peace.
when Moses declared to Aaron the the reason of God's fearful judgement on his two Sons Nadab and Abihu: the text Says, & tacuit Aaron, it made up Aaron's Mouth, he held his peace.
Lo here I am, &c. Zadok might reply, What shall become of me then? Note Note the words of the Text, And the king sayd vnto Zadok, Art not thou a Seer? returne vnto the Cittie in peace.
Lo Here I am, etc. Zadok might reply, What shall become of me then? Note Note the words of the Text, And the King said unto Zadok, Art not thou a Seer? return unto the city in peace.
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Thus the godly looke not on the condition of the man like Iehu's companions, Wherefore came this mad fellow hither? but on the commission which is sealed with Sic dicit Dominus. Thus saith the Lord.
Thus the godly look not on the condition of the man like Jehu's Sodales, Wherefore Come this mad fellow hither? but on the commission which is sealed with Sic dicit Dominus. Thus Says the Lord.
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these men the sonnes of Zeruiah are too hard for vs, Ieroboam layes violent hands on the Prophet, Ananias commands Paul to bee smitten on the mouth, and a base Officer smites Christ with the palme of his hand before he is bidden.
these men the Sons of Zeruiah Are too hard for us, Jeroboam lays violent hands on the Prophet, Ananias commands Paul to be smitten on the Mouth, and a base Officer smites christ with the palm of his hand before he is bidden.
When Michaiah told Ahab the true euent of the battell in Ramoth-Gilead, whats his salary? Take this fellow & put him in prison, and feed him with the bread of affliction and water of affliction:
When Michaiah told Ahab the true event of the battle in Ramoth-Gilead, whats his salary? Take this fellow & put him in prison, and feed him with the bred of affliction and water of affliction:
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this was the ordinary diet of all the old tell troths, Ioseph to the ditch, Ieremy to the dungeon, Esay to the Saw, Iohn Baptist to the blocke, what should I stand reckoning when our Sauiour saith, all the race of the Prophets from righteous Abel, &c. had the same meed that we must looke for, you shall be hated of al men for my names sake.
this was the ordinary diet of all the old tell troths, Ioseph to the ditch, Ieremy to the dungeon, Isaiah to the Saw, John Baptist to the block, what should I stand reckoning when our Saviour Says, all the raze of the prophets from righteous Abel, etc. had the same meed that we must look for, you shall be hated of all men for my names sake.
am I become your enemy because I tell you the truth? a professed enemy saith, Ahab to Elias, Hast thou found me oh mine enemy? The guiltie conscience is of a peeuish eluish nature, alwayes fretting at reprehension:
am I become your enemy Because I tell you the truth? a professed enemy Says, Ahab to Elias, Hast thou found me o mine enemy? The guilty conscience is of a peevish elvish nature, always fretting At reprehension:
When thou with rebukes dost chasten man for sinne, he is as it were a moth fretting a garment (saith our translation of the Psalme) hee will bee worming to find a hole in the Prophets cote by some means or other.
When thou with rebukes dost chasten man for sin, he is as it were a moth fretting a garment (Says our Translation of the Psalm) he will be worming to find a hold in the prophets coat by Some means or other.
More angry with the Samaritan for pouring in wine with his oyle than with the theeues that rob and spoile vs by the high way to Iericho, Instead of bringing down euery mountain and high hill,
More angry with the Samaritan for pouring in wine with his oil than with the thieves that rob and spoil us by the high Way to Jericho, Instead of bringing down every mountain and high hill,
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The feare of this makes some degenerous minded men, in a manner to leaue the word of God and serue at tables, What makes such insensible colloguing, dawbing with vntempered morter, sowing pillowes vnder elbowes, laying cushions for dogs, healing the hurts of Gods people with sweet words, No euill shall come vnto you though ye walke after the imaginations of your owne hearts.
The Fear of this makes Some degenerous minded men, in a manner to leave the word of God and serve At tables, What makes such insensible colloguing, daubing with untempered mortar, sowing pillows under elbows, laying cushions for Dogs, healing the hurts of God's people with sweet words, No evil shall come unto you though you walk After the Imaginations of your own hearts.
Those that earne Balaams wages so smoothly, shall one day bee condemned with Balaams words, though the king should giue me a house full of gold and siluer, I cannot go beyond the commandement of the Lord.
Those that earn Balaams wages so smoothly, shall one day be condemned with Balaams words, though the King should give me a house full of gold and silver, I cannot go beyond the Commandment of the Lord.
when we reade in his face the Characters of death, to lul him with the confidence of secure peace when we sensibly descry the fellow with the pale horse (in the Reuelation ) come posting like Iehu the sonne of Nimshi, and marching furiously Abrahams policie was counted his infirmtie, to tell Abimelech Sara was his sister when shee was his wife, he had wellnigh made him sinne:
when we read in his face the Characters of death, to lul him with the confidence of secure peace when we sensibly descry the fellow with the pale horse (in the Revelation) come posting like Iehu the son of Nimshi, and marching furiously Abrahams policy was counted his infirmtie, to tell Abimelech Sarah was his sister when she was his wife, he had Wellnigh made him sin:
the word of God is our Prescript, Mandate, and Commonitory: Within the limits and compasse whereof wee are bound to containe our selues on perill of our soules.
the word of God is our Prescript, Mandate, and Commonitory: Within the Limits and compass whereof we Are bound to contain our selves on peril of our Souls.
so you may not be Iohus falling stars, whose name is cald Absint hium, Worm-wood, to turne the waters of admonition into bitternesse. Doth a Fountaine send foorth at the same place sweete water and bitter? My brethren these things ought not so to bee, faith Saint Iames, Beware then you make not the Pulpit a Pasquil. That Sermons be not Satyrs to vent a priuate spleene in a publike audience, to suborne the sacred word as an Adnocate to carnall emulation, to ayme at the Churches disgrace through the loynes of some mens personall offenses, to diue beyond sobrietie in to the secrets of Gods scrutiny, peeping like the men of Beth-shemesh into the Arke, presuming aboue that which is written, to be tampering twixt the Hammer and the Anuill, matters of state,
so you may not be Iohus falling Stars, whose name is called Absint hium, Wormwood, to turn the waters of admonition into bitterness. Does a Fountain send forth At the same place sweet water and bitter? My brothers these things ought not so to be, faith Saint James, Beware then you make not the Pulpit a Pasquil. That Sermons be not Satyrs to vent a private spleen in a public audience, to suborn the sacred word as an Adnocate to carnal emulation, to aim At the Churches disgrace through the loins of Some men's personal offenses, to dive beyond sobriety in to the secrets of God's scrutiny, peeping like the men of Beth-shemesh into the Ark, presuming above that which is written, to be tampering betwixt the Hammer and the Anvil, matters of state,
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These extrauagancies haue no warrant, no shew and pretext of Sic dicit Dominus. Let Timothy be instant, and let Titus rebuke withall authoritie, but with sound speech, such as cannot be condemned.
These extravagancies have no warrant, no show and pretext of Sic dicit Dominus. Let Timothy be instant, and let Titus rebuke withal Authority, but with found speech, such as cannot be condemned.
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let him vse sharpnesse according to the power which the Lord giueth to edification and not vnto destruction. Let him not bring strange fire to offer before the Lord.
let him use sharpness according to the power which the Lord gives to edification and not unto destruction. Let him not bring strange fire to offer before the Lord.
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Take the fire of your Zeale from the Altar of Gods word, and vse it in the Censers of Charitie, come with Sic dicit Dominus. Then great ones will pray with Dauid, Let the righteous rarher reproue me.
Take the fire of your Zeal from the Altar of God's word, and use it in the Censers of Charity, come with Sic dicit Dominus. Then great ones will pray with David, Let the righteous rarher reprove me.
He doth not expostulate with God, nor darken counsell by words without knowledge (as Iob was taxt) hee doth not moote the case, and fill his mouth with arguments. As who should say;
He does not expostulate with God, nor darken counsel by words without knowledge (as Job was taxed) he does not moot the case, and fill his Mouth with Arguments. As who should say;
Is this the recompence of all my faithfull seruice? is this the fruit of my labours in the replantation of religion, had I been deuoted to the sinne of my progenitors, had I cast my religion in the mould, my predecessors left at Dan and Bethel, walking in the paths of Nebats sonne in not repealing the Statutes of Omri, I could looke for no other wages of Sin but Death, &c. Here we finde no such glottering, no such repining against God, whose proceeding in iudgement is often secret, alwaies iust,
Is this the recompense of all my faithful service? is this the fruit of my labours in the replantation of Religion, had I been devoted to the sin of my progenitors, had I cast my Religion in the mould, my predecessors left At Dan and Bethel, walking in the paths of Nebats son in not repealing the Statutes of Omri, I could look for no other wages of since but Death, etc. Here we find no such glottering, no such repining against God, whose proceeding in judgement is often secret, always just,
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Should he turne his Face to the treasures of his House? or pleasures of his Houshold? there his chiefest comforts are his greatest tortures, according to the estimate of their supposed worth ariseth the multiplication of sorrow and discontent.
Should he turn his Face to the treasures of his House? or pleasures of his Household? there his chiefest comforts Are his greatest tortures, according to the estimate of their supposed worth arises the multiplication of sorrow and discontent.
Should he with Asa turne his Face vnto the Physitian, Doctâ plus valet arte malum, the disease poseth the Doctor, the helpe of Drugs may patch this Tabernacle,
Should he with Asa turn his Face unto the physician, Doctâ plus valet arte malum, the disease poseth the Doctor, the help of Drugs may patch this Tabernacle,
but when the cords are broken and the stakes losed, & this Tabernacle must downe and be dissolued, What should those skenóraphoi, rent-menders busie themselues any more? The Apothecarte makes a confection and is not able to finish his owne worke.
but when the cords Are broken and the stakes losed, & this Tabernacle must down and be dissolved, What should those skenóraphoi, rent-menders busy themselves any more? The Apothecarte makes a confection and is not able to finish his own work.
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Should he turne his Face vnto his courteous and noble attendants? here one disquiets his panting Soule with the distracted State of the Common-wealth, another with the vnsetlednesse of the true Religion, all of them bemoaning the losse either of their Master or their Office.
Should he turn his Face unto his courteous and noble attendants? Here one disquiets his panting Soul with the distracted State of the Commonwealth, Another with the unsettledness of the true Religion, all of them bemoaning the loss either of their Master or their Office.
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not of the Sanctuarie (as the Calde paraphrast wedges a guesse in to the Text) that whether he could not goe with the paces of his body he might tend with the purposes of his minde,
not of the Sanctuary (as the Called Paraphrast wedges a guess in to the Text) that whither he could not go with the paces of his body he might tend with the Purposes of his mind,
I make answere the second Commandement was not then spunged out of the decalogue. Wherefore then? That he might recollect his fainting Spirits, that without hindrance or preturbation of other obiects he might freely and amply enlarge himselfe and poure forth his complaints in the sight of his Maker.
I make answer the second Commandment was not then sponged out of the decalogue. Wherefore then? That he might recollect his fainting Spirits, that without hindrance or perturbation of other objects he might freely and amply enlarge himself and pour forth his complaints in the sighed of his Maker.
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in his Supplications on the Mount of Oliues all night before his Passion, He was the Pascall Lambe set apart from the the Flock before the Oblatiō, in the mourning of Hadad rimmon, Theres the family of euerne Tribe apart, & their Wiues apart.
in his Supplications on the Mount of Olive all night before his Passion, He was the Pascal Lamb Set apart from the the Flock before the Oblation, in the mourning of Hadad rimmon, Theres the family of euerne Tribe apart, & their Wives apart.
Ieremy saith, My Soule sha• … weepe for them in secret places. Let me alone (saith Iob ) that I may speake, I poure out my heart by my selfe, saith the Psalmist, and as is his practise,
Ieremy Says, My Soul sha• … weep for them in secret places. Let me alone (Says Job) that I may speak, I pour out my heart by my self, Says the Psalmist, and as is his practice,
to which our Sauiour alludes, when thou prayest enter into thy chamber and shut the doore. Saint Chrysostome gathers this lesson from the habite and posture of the Angels that hide their face and feete with their wings Teaching vs (saith hee) in time of prayer in a diuine rapture to forget our selues and hide our humane nature, being saith he one hased and enuironed with a cheerefull reuerence to behold nothing conterminate aboute vs,
to which our Saviour alludes, when thou Prayest enter into thy chamber and shut the door. Saint Chrysostom gathers this Lesson from the habit and posture of the Angels that hide their face and feet with their wings Teaching us (Says he) in time of prayer in a divine rapture to forget our selves and hide our humane nature, being Says he one hased and environed with a cheerful Reverence to behold nothing conterminate about us,
but to thinke our selues planted amongst the thickest of the Angels. Minde those things which are aboue, and not those things which are vpon the earth:
but to think our selves planted among the thickest of the Angels. Mind those things which Are above, and not those things which Are upon the earth:
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this rectifying and well managing our meditations is the dressing and preparing our liuely Sacrifice, otherwise our payers are the Sacrifice of a foole, what greater contumely and disgrace can bee offered to the worship of God,
this rectifying and well managing our meditations is the dressing and preparing our lively Sacrifice, otherwise our payers Are the Sacrifice of a fool, what greater contumely and disgrace can be offered to the worship of God,
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than to present the skinne of ostentation stuft with gestures and complements in stead of the substantiall body of a spirituall Holocaust: To bring vitulos labiorum the calues of our lips in the exelsis the high places of our tongues and braines,
than to present the skin of ostentation stuffed with gestures and compliments in stead of the substantial body of a spiritual Holocaust: To bring vitulos Labiorum the calves of our lips in the exelsis the high places of our tongues and brains,
Yet farre be it from me to taxe either of hypocrisie or vaine-glory, the custome of some men, who in the Temple or assembly, priuately curne their face to the wall, to pay the tribute of a thankefull minde.
Yet Far be it from me to Tax either of hypocrisy or vainglory, the custom of Some men, who in the Temple or assembly, privately curne their face to the wall, to pay the tribute of a thankful mind.
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To those who are such feruent reprehenders of things indifferent, I might answer with Saint Paul, Tu quis? Who art thou that iudgest? and Quid iu? Why dost thou iudge thy brother.
To those who Are such fervent reprehenders of things indifferent, I might answer with Saint Paul, Tu quis? Who art thou that Judges? and Quid ju? Why dost thou judge thy brother.
That Apologie the Pharisees made for Saint Paul may serue in this case against a Pharisee, If an Angell or spirit hath spoken vnto him, lets not fight against God.
That Apology the Pharisees made for Saint Paul may serve in this case against a Pharisee, If an Angel or Spirit hath spoken unto him, lets not fight against God.
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It may be bee the spirit of supplication hath kindled the good motions of pietie in his heart, should he extinguish them to preuent thy cauill? If thou hast faith, haue it to thy selfe? it may bee the beating of the poore Publicans brest in the Temple is more acceptable to God then the noyse of thy parlour-exercise.
It may be bee the Spirit of supplication hath kindled the good motions of piety in his heart, should he extinguish them to prevent thy cavil? If thou hast faith, have it to thy self? it may be the beating of the poor Publicans breast in the Temple is more acceptable to God then the noise of thy parlour-exercise.
I say then, let a man in the simplicity of his heart without glancing at popular applause, put vp his vowes to God or perform any other christiā duty;
I say then, let a man in the simplicity of his heart without glancing At popular applause, put up his vows to God or perform any other christian duty;
Hezekiah prayd. No doubt but all the faithfull and loyall people from Dan to Beersheba had solemne prayers and supplications to God in the behalfe of their King, What? the breath of their nostrils, the annointed of the Lord, the light, the Lampe, the glory of Israel!
Hezekiah prayed. No doubt but all the faithful and loyal people from Dan to Beersheba had solemn Prayers and supplications to God in the behalf of their King, What? the breath of their nostrils, the anointed of the Lord, the Light, the Lamp, the glory of Israel!
And great reason, as the people sayd to Dauid. Art not thou worth ten thousand of vs, the Iewel of the lands felicitie is layd vp in the Casket of the Kings safetie, That wee may leade a quiet and a peaceable life in all godlinesse and honestie.
And great reason, as the people said to David. Art not thou worth ten thousand of us, the Jewel of the Lands felicity is laid up in the Casket of the Kings safety, That we may lead a quiet and a peaceable life in all godliness and honesty.
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Each mans a Priest for his owne soule, a holy Priesthood, saith Peter to offer vp spirituall sacrifice acceptable to God through Iesus Christ, qui sibi nequam cui bonus, he that will not pray for himselfe,
Each men a Priest for his own soul, a holy Priesthood, Says Peter to offer up spiritual sacrifice acceptable to God through Iesus christ, qui sibi nequam cui bonus, he that will not pray for himself,
Peace be within thy walls, &c. He that cannot pray for the peace of conscience, will neuer pray (at lestwise effectually) for the peace of the Church.
Peace be within thy walls, etc. He that cannot pray for the peace of conscience, will never pray (At leastwise effectually) for the peace of the Church.
Therefore Saint Paul wills his Romans, Sunagonizesthai, to striue and contend together with him in their praiers to helpe him to wrastle with God for a blessing (for the word imports as much) This should teach euery man to follow his owne suite to sollicite his owne cause,
Therefore Saint Paul wills his Romans, Sunagonizesthai, to strive and contend together with him in their Prayers to help him to wrestle with God for a blessing (for the word imports as much) This should teach every man to follow his own suit to solicit his own cause,
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Hezekiah prayd. And to whom doth he pray? to the Angels? to the Saints? to the spirits of iust and perfect men? the leitourgie of his Church had no ora pro nobis in it.
Hezekiah prayed. And to whom does he pray? to the Angels? to the Saints? to the spirits of just and perfect men? the liturgy of his Church had no ora Pro nobis in it.
those limited and circumscribed spirits haue no distinct and peculiar knowledge of humane affaires, they cannot discerne our indiuiduall and personall states such knowledge is to excellent for them.
those limited and circumscribed spirits have no distinct and peculiar knowledge of humane affairs, they cannot discern our Individu and personal states such knowledge is to excellent for them.
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when the violent disease like strakes of wild-fire, whurrie through his veines, dry vp his vitall and animall Spirits, sucke and draine out the very marrow of his Soule, what can he doe? how should he driue out the barbarous enemie from the borders of the holy land? how can he ouersee the Rulers in the gate for administration of Iustice? how can he prosecute his happie reformation of religion? in what maner should he expres his zeale for the Lord of Hosts, he cannot compasse Gods Altar,
when the violent disease like strikes of wildfire, whurrie through his Veins, dry up his vital and animal Spirits, suck and drain out the very marrow of his Soul, what can he do? how should he driven out the barbarous enemy from the borders of the holy land? how can he oversee the Rulers in the gate for administration of justice? how can he prosecute his happy Reformation of Religion? in what manner should he express his zeal for the Lord of Hosts, he cannot compass God's Altar,
nor tread in the Court of the House of the Lord, yet this (which is farre more excellent) he hath a familiar colloquie and parle with God, a free conference with his maker.
nor tread in the Court of the House of the Lord, yet this (which is Far more excellent) he hath a familiar colloquy and parley with God, a free conference with his maker.
I will not lauish time to be copious in things obuious, onely apply it, art thou therfore hemd in with the iudgments of God, dost thou suffer the terror thereof with a troubled mind? canst thou discerne no possibility of euasion? confide fili mi, bee of good cheere, the miseries that presse downe thy body shall weigh vp thy soule:
I will not lavish time to be copious in things obvious, only apply it, art thou Therefore hemmed in with the Judgments of God, dost thou suffer the terror thereof with a troubled mind? Canst thou discern no possibility of evasion? confide fili mi, be of good cheer, the misery's that press down thy body shall weigh up thy soul:
the same hand of prouidence that stops the common way to heauen shall let in thy soule at the posterne-gate of mercy, that it may haue an ample and free recourse vnto thy Sauiour, that thou maist say with S. Paul, A large and effectual dore was opened vnto me.
the same hand of providence that stops the Common Way to heaven shall let in thy soul At the Postern gate of mercy, that it may have an ample and free recourse unto thy Saviour, that thou Mayest say with S. Paul, A large and effectual door was opened unto me.
when the sweete abundance of outward pleasures that once ouerflowd the bankes of happines (like Iordan in the time of haruest ) is dried vp and decayed. Oh then! welfare praier.
when the sweet abundance of outward pleasures that once ouerflowd the banks of happiness (like Iordan in the time of harvest) is dried up and decayed. O then! welfare prayer.
it can bind the arms of iustice, & male vp those plagues that are stored for an euill day, it can rescue and acquit a miserable debter attacht vpon an execution, You see how it cā keep of death:
it can bind the arms of Justice, & male up those plagues that Are stored for an evil day, it can rescue and acquit a miserable debtor attached upon an execution, You see how it can keep of death:
and it was the continuall experiment of the Saints, in their distresse they called vpon the Lord, and he heard them and deliuered them, &c. Oh therfore in the time of misery call vpon the God of mercy, in the houre of death direct thy prayers to him that hath the power of death:
and it was the continual experiment of the Saints, in their distress they called upon the Lord, and he herd them and Delivered them, etc. O Therefore in the time of misery call upon the God of mercy, in the hour of death Direct thy Prayers to him that hath the power of death:
The next part of this diuine physicke is the purgatiue, Hezekiahs pills sine quibus esse nole: wherewith he purgeth and assoiles himselfe from the scandalous imputation the iniquitie of the times were likely to charge him withall, They are fowly mistaken that thinke Hezekiah pleades merit in this place, no more then Nehemiah there.
The next part of this divine physic is the purgative, Hezekiah's pills sine quibus esse nole: wherewith he Purgeth and assoils himself from the scandalous imputation the iniquity of the times were likely to charge him withal, They Are foully mistaken that think Hezekiah pleads merit in this place, no more then Nehemiah there.
The matter that troubled his minde was this, to wit, the fickle estate of Religion which along time afore him was far-worne and ouergrowne with Idolatrie and superstition:
The matter that troubled his mind was this, to wit, the fickle estate of Religion which along time afore him was far-worne and overgrown with Idolatry and Superstition:
now but awhile afore his sicknesse imperfectly reformed and newly restored to the primitiue dignitie of Moses institution (as Moses formed all things according to the patterne in the Mount;
now but awhile afore his sickness imperfectly reformed and newly restored to the primitive dignity of Moses Institution (as Moses formed all things according to the pattern in the Mount;
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So Hezekiah reformed according to the patterne of Moses ) which now by his death (hauing no heire to succeed him in his soueraigntie or pietie) is likely not onely againe to bee shufled out by former abuses and prophanations,
So Hezekiah reformed according to the pattern of Moses) which now by his death (having no heir to succeed him in his sovereignty or piety) is likely not only again to be shuffled out by former Abuses and profanations,
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because those that were alwayes nuzled in it, would be readie enough to say that Hez: sodaine death, was a punishment of God for the dissolution of their high places (to which the land generally was deuoted.) And this you may see was Rabshekahs argument to exsperate the superstitious people against their eligious King,
Because those that were always nuzzled in it, would be ready enough to say that Hez: sudden death, was a punishment of God for the dissolution of their high places (to which the land generally was devoted.) And this you may see was Rabshakehs argument to exsperate the superstitious people against their religious King,
But if you say we trust in Iehouah our God is not that he whose high places and altars Hezekiah hath taken away, &c. Marke how by this insinuation hee cunningly winds a perswasion into the ouer-credulous hearts of the ignorant people, that Hezekiahs alteration was rather an innouation and prouocation of Gods wrath to himselfe,
But if you say we trust in Jehovah our God is not that he whose high places and Altars Hezekiah hath taken away, etc. Mark how by this insinuation he cunningly winds a persuasion into the overcredulous hearts of the ignorant people, that Hezekiah's alteration was rather an innovation and provocation of God's wrath to himself,
than any sincere reformation of religion, that it was a tricke of state to binde men to come vp to Ierus: whereas the high-place and altars in the countrey (the monuments of their ancient fathers) might better serue their turne.
than any sincere Reformation of Religion, that it was a trick of state to bind men to come up to Jerusalem: whereas the high place and Altars in the country (the monuments of their ancient Father's) might better serve their turn.
By this suggestion of Rabshekah you plainely perceiue how hee scattereth the seeds of disloyalty in the hearts of Hezekiahs subiects, withdrawes them from their naturall alleagiance, confirmes and strengthen them in their former ignorance, disables the reformation set on foote,
By this suggestion of Rabshekah you plainly perceive how he Scattereth the seeds of disloyalty in the hearts of Hezekiah's Subjects, withdraws them from their natural allegiance, confirms and strengthen them in their former ignorance, disables the Reformation Set on foot,
The misconstructions of preiudicate opinions conceiued by suspicious idolatrie, when they doe forestall, banke, and stop the currents of good attempts,
The misconstructions of prejudicate opinions conceived by suspicious idolatry, when they do forestall, bank, and stop the currents of good attempts,
He refuseth not to pay the debt we all owe by nature, but it seemes to be exacted before it is due, in regard of the course of nature, the thrid of his life being not spun to the ordinary length of his ripe age, in regard of Gods promise for perpetuall issue to inherit the throne of Dauid, which was now in the loynes of a dying man, in regard of the worke of the Lord he had vndertaken, which was now at a stay and vnaccomplished.
He Refuseth not to pay the debt we all owe by nature, but it seems to be exacted before it is due, in regard of the course of nature, the thrid of his life being not spun to the ordinary length of his ripe age, in regard of God's promise for perpetual issue to inherit the throne of David, which was now in the loins of a dying man, in regard of the work of the Lord he had undertaken, which was now At a stay and unaccomplished.
Therfore Hezekiah prayes that his graue may not be a banke to rayse vp their superstition higher. He prayes, seeing his faith was built not on the sandy ground of human inuentions and traditions,
Therefore Hezekiah prays that his graven may not be a bank to raise up their Superstition higher. He prays, seeing his faith was built not on the sandy ground of human Inventions and traditions,
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but on the rocke of Gods word that a sudden breach of life might not open a gap to let in the streame of faction, sweepe away the memoriall of his deeds with a strong tide of calumniation.
but on the rock of God's word that a sudden breach of life might not open a gap to let in the stream of faction, sweep away the memorial of his Deeds with a strong tide of calumniation.
This is that e'roótema tes suneidéseoos, which Saint Peter makes the soule and form• of Baptisme, the adstipulation of a good Conscience, that can answere all the obiections of Satan at the time of death,
This is that e'roótema tes suneidéseoos, which Saint Peter makes the soul and form• of Baptism, the adstipulation of a good Conscience, that can answer all the objections of Satan At the time of death,
when he is most busie to confound vs with his Sophisiry. Thus when God as a Iudge sat vpon Abimilech, and cast him, saying, Thou art a dead man, he pleads not guiltie, In the integritie of my heart,
when he is most busy to confound us with his Sophisiry. Thus when God as a Judge sat upon Abimelech, and cast him, saying, Thou art a dead man, he pleads not guilty, In the integrity of my heart,
Thus Samuel deposed at the resignation of his Magistracie, could challeng all Israell vpon his vncorrupted honestie, Behold here I am, witnesse against me, whose Oxe haue I taken, whose Asse haue I taken, whom haue I defrauded, whom haue I oppressed, at whose hands haue I taken any bribe? Should these entergatories be propounded not only by them that ride on white asses, that sit in Iudgement, but euen by them that handle the pen of the Writer, No doubt but answers would be made to the particulars,
Thus Samuel deposed At the resignation of his Magistracy, could challenge all Israel upon his uncorrupted honesty, Behold Here I am, witness against me, whose Ox have I taken, whose Ass have I taken, whom have I defrauded, whom have I oppressed, At whose hands have I taken any bribe? Should these entergatories be propounded not only by them that ride on white asses, that fit in Judgement, but even by them that handle the pen of the Writer, No doubt but answers would be made to the particulars,
Thus Dauid aquits himselfe for the matter of competition with Saul, The Lord reward me according to my righteous dealing, according to the cleannesse of my hands shall he recompence me.
Thus David aquits himself for the matter of competition with Saul, The Lord reward me according to my righteous dealing, according to the cleanness of my hands shall he recompense me.
Nehemiah, iumps, with the memento in our Text, Thinke vpon me for good, according to all that I haue done vnto this people, The reason of this bouldesse,
Nehemiah, jumps, with the memento in our Text, Think upon me for good, according to all that I have done unto this people, The reason of this bouldesse,
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and when we owe a hundred, bid take the Bill, and set downe fiftie, He keeps a iust reckoning, an euen tally with God, by which we shall haue euge, or apage, in that day when God shal iudge the secrets of mens harts, by Iesus Christ, the Conscience bearing witnesse.
and when we owe a hundred, bid take the Bill, and Set down fiftie, He keeps a just reckoning, an even tally with God, by which we shall have euge, or Apage, in that day when God shall judge the secrets of men's hearts, by Iesus christ, the Conscience bearing witness.
It can not be denied, that through the corruption of our sinfull nature, nothing is pure, Who can bring cleane out of vncleane, saith Iob, Jf I iustifie my selfe, mine owne mouth shall condemne me.
It can not be denied, that through the corruption of our sinful nature, nothing is pure, Who can bring clean out of unclean, Says Job, If I justify my self, mine own Mouth shall condemn me.
The bloud of Christ, who through the Eternall Spirit, offered himselfe without spot to God, purgeth the Conscience from dead workes, to serue the Liuing God, The strong dosis of our Sauiours bloud, purgeth vs from all sin.
The blood of christ, who through the Eternal Spirit, offered himself without spot to God, Purgeth the Conscience from dead works, to serve the Living God, The strong dosis of our Saviour's blood, Purgeth us from all since.
Hence, hence ariseth that bene actae vitae iucundissima recordatio, the sweet reuiew and plesant meditation of a well-spent life, that murus chaeneus, brazen sconce to beat back the bullets of slander into the Face of malicious accusers, that whereas they speake euill of you as of euill doers, they may be ashamed that falsely accuse your good conuersation in Christ.
Hence, hence arises that bene actae vitae iucundissima recordatio, the sweet review and pleasant meditation of a well-spent life, that Murus chaeneus, brazen sconce to beatrice back the bullets of slander into the Face of malicious accusers, that whereas they speak evil of you as of evil doers, they may be ashamed that falsely accuse your good Conversation in christ.
Ah, what a sweet contentment will this be at our departing, what hony of consolation shall we find in that Lion of Death, that we can say with Paul, Nullius mihi conscius sum, I know nothing by my selfe, with Dauid, Lord thou knowest my simplicitie, with Iob, my witnes is in Heauen,
Ah, what a sweet contentment will this be At our departing, what honey of consolation shall we find in that lion of Death, that we can say with Paul, Nullius mihi Conscious sum, I know nothing by my self, with David, Lord thou Knowest my simplicity, with Job, my witness is in Heaven,
The same Register of God, sits in the Lumher-house of Sin, and takes an Inuentorie of all things, The sinnes of Iudah, are written with the Pen of Iron,
The same Register of God, sits in the Lumher-house of since, and Takes an Inventory of all things, The Sins of Iudah, Are written with the Pen of Iron,
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And though the wicked discern it not, because they are in darkenesse, yet when God either in the generall or particular Visitation shall search Ierusalem with a Lanthorne, and shall light his Candle, The Spirit of Man (saith Solomon ) is the Candle of the Lord, Then the deeds of darkenesse shall appeare to be engrossed in Capitall Letters,
And though the wicked discern it not, Because they Are in darkness, yet when God either in the general or particular Visitation shall search Ierusalem with a Lanthorn, and shall Light his Candle, The Spirit of Man (Says Solomon) is the Candle of the Lord, Then the Deeds of darkness shall appear to be engrossed in Capital Letters,
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wall giue againe, & the daubing with vntempered Morter shall fall off, and let in through the holes & crannies, the Beames of that Light they thought to bee extinguished, Then Lord!
wall give again, & the daubing with untempered Mortar shall fallen off, and let in through the holes & crannies, the Beams of that Light they Thought to be extinguished, Then Lord!
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what Symptomes of perplexed sorrow and amazement startle the passions of the Soule? How doth a swarme of doubts and distractions sting the very Conscience,
what Symptoms of perplexed sorrow and amazement startle the passion of the Soul? How does a swarm of doubts and distractions sting the very Conscience,
When the sins of their youth, and iniquities of their age, shall hale them (like so many griping Catch-poles) to the Tribunall seate of Iustice, With what anguish is their Soules blistered and tormented, being ready to appeare before that God, that is a consuming fire, Then with what fearefull yels and lamentable eiulations doe they houle and rore vpon their Beds, Yet,
When the Sins of their youth, and iniquities of their age, shall hale them (like so many gripping Catchpoles) to the Tribunal seat of justice, With what anguish is their Souls blistered and tormented, being ready to appear before that God, that is a consuming fire, Then with what fearful yels and lamentable Emulations do they houle and roar upon their Beds, Yet,
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How carefull therefore should we be in the time of health, with Noah the Precher of righteousnesse, to build the Arke of a good conscience before the Floud of Gods iudgements come, With prudent Ioseph, to lay vp in the Granaries of our harts, the immortall Sced of the Word, ere the Famine pinch vs. With Solomons prouident Ant, to horde vp Food of Consolatiion, ere the winter ouertake vs. With the vniust,
How careful Therefore should we be in the time of health, with Noah the Preacher of righteousness, to built the Ark of a good conscience before the Flood of God's Judgments come, With prudent Ioseph, to lay up in the Granaries of our hearts, the immortal Sced of the Word, ere the Famine pinch us With Solomons provident Ant, to horde up Food of Consolatiion, ere the winter overtake us With the unjust,
but the Wise Steward, to plot for entertainment, ere we be thrust out of our Office. With the wise Ʋirgins, to haue the Oyle of Grace, in the Lamps of our Faith, before the Bride-Grooms come.
but the Wise Steward, to plot for entertainment, ere we be thrust out of our Office. With the wise Ʋirgins, to have the Oil of Grace, in the Lamps of our Faith, before the Bride-Grooms come.
Wouldst thou then, with the penitent Thiefe, haue a memento mei? Thou must first haue a memento Dei. Shall Christ remember thee in Paradise? Remember thou Christ in Caluary. They which like not to retaine God in their knowledge, God likes not to retaine them in his knowledge.
Wouldst thou then, with the penitent Thief, have a memento mei? Thou must First have a memento Dei. Shall christ Remember thee in Paradise? remember thou christ in Calvary. They which like not to retain God in their knowledge, God likes not to retain them in his knowledge.
Remember the Promises of God with Faith, the Iudgements of God with Feare, the Mercies of God with Loue, His Benefits with Thankes, His Precepts with Obedience. His Chastisements with Patience. Remember thy Creation with Reuerence, Thy Redemption with Holinesse, Thy Proseruation with Righteousnesse, Thy Glorification with Joyfulnesse. Remember God in all places, at all times, vp sitting, downe lying, at euening, morning, & noone day.
remember the Promises of God with Faith, the Judgments of God with fear, the mercies of God with Love, His Benefits with Thanks, His Precepts with obedience. His Chastisements with Patience. remember thy Creation with reverence, Thy Redemption with Holiness, Thy Proseruation with Righteousness, Thy Glorification with Joyfulness. remember God in all places, At all times, up sitting, down lying, At evening, morning, & noon day.
Yet, Diues hath in Hell a wofull memento. Sonne, remember, that thou in thy life-time hadst thy good, &c. Now then, consider this all ye that forget God,
Yet, Diues hath in Hell a woeful memento. Son, Remember, that thou in thy lifetime Hadst thy good, etc. Now then, Consider this all you that forget God,
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Nay, to rouse you from the slumber of securitie, as the Mariners did Jonah, What meanest thou, oh sleeper? You that are the Lords remembrances, keepe not silence, saith Esay. I will not be negligent to put you alwayes in remembrance of these things, saith Peter. If I forget thee oh Jerusalem, let my right hand forget her cunning.
Nay, to rouse you from the slumber of security, as the Mariners did Jonah, What Meanest thou, o sleeper? You that Are the lords remembrances, keep not silence, Says Isaiah. I will not be negligent to put you always in remembrance of these things, Says Peter. If I forget thee o Jerusalem, let my right hand forget her cunning.
While we neglect this holy dutie, he remembers our sinnes, and forgets vs. You will say with the Psalmist, Can God forget to be gratious? No, it is impossible.
While we neglect this holy duty, he remembers our Sins, and forgets us You will say with the Psalmist, Can God forget to be gracious? No, it is impossible.
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Can a Woman forget her sucking Child? Grant she may, yet will not J forget thee. J haue grauen thee on the Palmes of my Hands, saith God vnto his Church.
Can a Woman forget her sucking Child? Grant she may, yet will not J forget thee. J have graven thee on the Palms of my Hands, Says God unto his Church.
Shall the Lawes of the Medes and Persians, silly Panims, arrogate immutabilitie? Shall Pilate, an Earthly Magistrate, beare out the vertue of a Warrant, with Quod scripsi, scripsi? And shall not the Councell of the Great God, the Decree of the Mightie Iudge of the whole World, be Yea, and Amen. A Booke of remembrance was written before the Lord (saith Malachy ) for them that feared him and thought vpon his Name,
Shall the Laws of the Medes and Persians, silly Painims, arrogate immutability? Shall Pilate, an Earthly Magistrate, bear out the virtue of a Warrant, with Quod Scripsi, Scripsi? And shall not the Council of the Great God, the decree of the Mighty Judge of the Whole World, be Yea, and Amen. A Book of remembrance was written before the Lord (Says Malachy) for them that feared him and Thought upon his Name,
As expresse the passion of mortall Men. As to forget, to hide himselfe, to absent himselfe, to turne away his Face, to with-draw his countenance, &c. Such therefore as frequently resort vnto God by their prayers and supplications, they are Gods familiar acquaintance, He hath taken speciall notice of them, He remembers them. But, such as neuer shew themselues to God by a holy conuersation, they are meere strangers. When they shall come to claime acquaintance,
As express the passion of Mortal Men. As to forget, to hide himself, to absent himself, to turn away his Face, to withdraw his countenance, etc. Such Therefore as frequently resort unto God by their Prayers and supplications, they Are God's familiar acquaintance, He hath taken special notice of them, He remembers them. But, such as never show themselves to God by a holy Conversation, they Are mere Strangers. When they shall come to claim acquaintance,
if you loue not one another? How art thou my Souldier? I neuer saw thee in my seruice, I find no such name in the Muster-booke of those that are in my pay.
if you love not one Another? How art thou my Soldier? I never saw thee in my service, I find no such name in the Muster-book of those that Are in my pay.
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Now therefore, in the acceptable time, labour by all meanes to make thy selfe knowne to God, that thy Face may shine like Moses his Face, with being often conuersant with God.
Now Therefore, in the acceptable time, labour by all means to make thy self known to God, that thy Face may shine like Moses his Face, with being often conversant with God.
and fauourits, remaine in his house, let thy Soule be wayting still vpon God, be alwayes preferring thy petitions, the more importunate the more welcome, in all things let your requests be made knowne to God,
and favourites, remain in his house, let thy Soul be waiting still upon God, be always preferring thy petitions, the more importunate the more welcome, in all things let your requests be made known to God,
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& not coldly, remisly, carelesly, without any heat, or life, but with obsecration, onna Jehouah, J beseech thee, oh Lord, Jt is no slight mouing, put an earnest vrging & pressing our petitions, makes them speed well.
& not coldly, remissly, carelessly, without any heat, or life, but with obsecration, onna Jehovah, J beseech thee, o Lord, It is no slight moving, put an earnest urging & pressing our petitions, makes them speed well.
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Jacobs wresting, forced out a blessing. The Widowes troublesome molestation, made the vniust Iudge auenge her of her aduersarie, Luke 18.5. The importunitie of the Neighbour that borrowed three Loafes, made his friend rise at mid-night.
Jacobs wresting, forced out a blessing. The Widows troublesome molestation, made the unjust Judge avenge her of her adversary, Lycia 18.5. The importunity of the Neighbour that borrowed three Loaves, made his friend rise At midnight.
This obtestation and vehement beseeching, argues a sense and feeling of our owne wants, and awfull reuerence of the Maiestie of God, a perswasion of his gratious Benignitie, a confident hope of obtaining the desires of our Heart, a pretious valuation of the guift we sue for,
This obtestation and vehement beseeching, argues a sense and feeling of our own Wants, and awful Reverence of the Majesty of God, a persuasion of his gracious Benignity, a confident hope of obtaining the Desires of our Heart, a precious valuation of the gift we sue for,
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The effectuall feruent prayers of a righteous man auaile much, saith S. Iames, And marke you what he saith of a righteous Man, a good Conscience furnisheth Hezekiah with matter.
The effectual fervent Prayers of a righteous man avail much, Says S. James, And mark you what he Says of a righteous Man, a good Conscience furnisheth Hezekiah with matter.
It is this stone that props vp the wearied hands of Moses, and makes them steadie. It is the abundarie & Common place Booke of our Orizons. Innocence (saith Dauid ) must goe before Incence, Ablution of the hands before Oblation by the hands.
It is this stone that props up the wearied hands of Moses, and makes them steady. It is the abundarie & Common place Book of our Orisons. Innocence (Says David) must go before Incense, Ablution of the hands before Oblation by the hands.
All sinnes make a separation, a great Gulfe betwixt you and your God, more especially Idolatry securitie, and crueltie, the crying sins of this land. For the first, Ier. 11.13. God complains, the streets of Ierusalem are full of Altars, Therefore I will not heare, in the time they cry vnto me. 2. Securitie, Prou. 28.9. He that turnes away his Eare from hearing the Law, his prayer shall be abhominable.
All Sins make a separation, a great Gulf betwixt you and your God, more especially Idolatry security, and cruelty, the crying Sins of this land. For the First, Jeremiah 11.13. God complains, the streets of Ierusalem Are full of Altars, Therefore I will not hear, in the time they cry unto me. 2. Security, Prou. 28.9. He that turns away his Ear from hearing the Law, his prayer shall be abominable.
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when they are readie to depart this World, because, then repentance is brought to a head and perfected, the lusts of sinne are extinguished, the vanities of worldly pleasures contemned, the temptations of satan vanquished, the ioyes of the Kingdome of Heauen graciously represented, whereupon some remarkeable testimonie of their happie transmigration drops from them like the Mantle of Elias, when he was taken vp to Heauen.
when they Are ready to depart this World, Because, then Repentance is brought to a head and perfected, the Lustiest of sin Are extinguished, the vanities of worldly pleasures contemned, the temptations of satan vanquished, the Joys of the Kingdom of Heaven graciously represented, whereupon Some remarkable testimony of their happy transmigration drops from them like the Mantle of Elias, when he was taken up to Heaven.
Time would faile me to instance in our blessed Sauiour, Moses, Iacob, Dauid, Paul, Simeon, Stephan, with the whole army of Martyrs, who like so many diuine Swans, in melodious raptures, warbled forth their Soules into the hands of God.
Time would fail me to instance in our blessed Saviour, Moses, Iacob, David, Paul, Simeon, Stephen, with the Whole army of Martyrs, who like so many divine Swans, in melodious raptures, warbled forth their Souls into the hands of God.
Let this royall patterne afore our Eyes, be Instar omnium: Insteed of all, to stirre you to your wonted patience and attention, I promise breuitie in taking it out aad handling it.
Let this royal pattern afore our Eyes, be Instar omnium: Instead of all, to stir you to your wonted patience and attention, I promise brevity in taking it out and handling it.
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In these few words is comprised the Caracter of a true Saint, the description of a godly Man: 1. Ʋerit as in mente. 2. Sincerit as in corde. 3. Bonitas in opere.
In these few words is comprised the Character of a true Saint, the description of a godly Man: 1. Ʋerit as in mente. 2. Sincerit as in cord. 3. Bonitas in Opere.
So S. Augustine, and S. Basile also, When our Lord is termed a way, we must aduance our minds to a more sublimed sence than the vulgar and common acception,
So S. Augustine, and S. Basil also, When our Lord is termed a Way, we must advance our minds to a more sublimed sense than the Vulgar and Common acception,
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for we vnderstand the order and race of the workes of righteousnesse, and illumination of knowledge, by which we are brought to the perfect and neere course of religion.
for we understand the order and raze of the works of righteousness, and illumination of knowledge, by which we Are brought to the perfect and near course of Religion.
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I need not therefore send you with the Prophet Jeremiah, to enquire for the old way, neither need you enquire with the Wise-men in the East, where is he? But you being taught of God, shall heare a voyce behind you, saying, Haec est via, ambulate in illa:
I need not Therefore send you with the Prophet Jeremiah, to inquire for the old Way, neither need you inquire with the Wise men in the East, where is he? But you being taught of God, shall hear a voice behind you, saying, Haec est via, ambulate in illa:
2. Sight to know the way. i. Perfection of the heart by Faith receiuing it. 3. Might to goe the way. i. Goodnesse in actions, by our good-workes practizing it.
2. Sighed to know the Way. i. Perfection of the heart by Faith receiving it. 3. Might to go the Way. i. goodness in actions, by our Good works practicing it.
1. To haue light, and no sight, makes our Traueller grouell at noone day, because that Instrument and Organ of the Eye of Faith, which should receiue the promises of God, the obiect of happinesse,
1. To have Light, and no sighed, makes our Traveller grovel At noon day, Because that Instrument and Organ of the Eye of Faith, which should receive the promises of God, the Object of happiness,
When the comfortable light of the Gospell is taken away, When the diaphanes, and perspicuitie of Scriptures is clouded and obscured with a strange language,
When the comfortable Light of the Gospel is taken away, When the diaphanes, and perspicuity of Scriptures is clouded and obscured with a strange language,
when the exorbitant and irregular passions, are brought to the obedience of Christ, Doing the will of God from the Heart, Eph. 6.6. And haue done that which is good in their Eyes.
when the exorbitant and irregular passion, Are brought to the Obedience of christ, Doing the will of God from the Heart, Ephesians 6.6. And have done that which is good in their Eyes.
There is the conformitie and adaequation of his practice in euerie good word and worke, answerable to the former congruitie of Heart and Mind, to the Truth of God.
There is the conformity and adequation of his practice in every good word and work, answerable to the former congruity of Heart and Mind, to the Truth of God.
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He addes, in thine Eyes, because, whatsoeuer the will of Man doth naturally pursue with an eager desire, be it neuer so foule an euil, it is masked with a shew of Virtue,
He adds, in thine Eyes, Because, whatsoever the will of Man does naturally pursue with an eager desire, be it never so foul an evil, it is masked with a show of Virtue,
and embraced in the appearance of good (as that Deuil in the likenesse of Samuel. ) And because God seeth not as Man seeth, his pure Eyes can endure no vncleanesse.
and embraced in the appearance of good (as that devil in the likeness of Samuel.) And Because God sees not as Man sees, his pure Eyes can endure no uncleanness.
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Therefore not that which Bleer-Eyed reason coniectures to be good, but what those Eyes that are ouer the righteous, vouchsafes to behold as a pleasing obiect, That haue I done.
Therefore not that which Bleer-Eyed reason Conjectures to be good, but what those Eyes that Are over the righteous, vouchsafes to behold as a pleasing Object, That have I done.
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2. To walke in Truth without sinceritie of affection and vprightnesse in action, is but an idle swimming speculation of the truth, changing indeed the truth of God into a lie.
2. To walk in Truth without sincerity of affection and uprightness in actium, is but an idle swimming speculation of the truth, changing indeed the truth of God into a lie.
3. To haue good motions and inclinations of the heart without directions of the truth and operation of life, is a meere impotencie to godlinesse like Balaams wish, let mee die the death of the righteous but cares not to liue the life of the righteous:
3. To have good motions and inclinations of the heart without directions of the truth and operation of life, is a mere impotency to godliness like Balaams wish, let me die the death of the righteous but Cares not to live the life of the righteous:
tot mendacij latebris scatet cor humanum tam fraudulenta hypocrysi tectum est vt seipsum sepe fallat, the heart of man breakes out into so many secret burrowholes or lurking places of deceipt, it is cased or couered with such fraudulent hypocrysie, that many times it deciues it selfe,
tot mendacij latebris scatet cor humanum tam fraudulenta hypocrysi tectum est vt seipsum Sep fallat, the heart of man breaks out into so many secret burrowholes or lurking places of deceit, it is cased or covered with such fraudulent Hypocrisy, that many times it deciues it self,
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This triplicitie in vnitie answers to the holy Trinitie, and that all were in her: wee haue a testimony beyond exception euen of God himselfe. 2. Cron. 31.20.
This triplicity in unity answers to the holy Trinity, and that all were in her: we have a testimony beyond exception even of God himself. 2. Cron. 31.20.
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and hee wrought that which was good and right and truth before the Lord, shall wee briefely and in a word dismisse the particulars, the first is beëmeth, in truth how can that be? seeing omuis homo mendax, euery mans a liar, in that he is a sinner hee's a liar,
and he wrought that which was good and right and truth before the Lord, shall we briefly and in a word dismiss the particulars, the First is beëmeth, in truth how can that be? seeing omuis homo mendax, every men a liar, in that he is a sinner he's a liar,
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but in respect of his godly fidelitie in his royall office squaring all his proceedings Ecclesiastique and ciuill according to the rule & method of all truth, take a view of them both, in his Church gouernment obserue his deforming the worship of the false gods, reforming the worship of the true God, with what courage, zeale,
but in respect of his godly Fidis in his royal office squaring all his proceedings Ecclesiastic and civil according to the Rule & method of all truth, take a view of them both, in his Church government observe his deforming the worship of the false God's, reforming the worship of the true God, with what courage, zeal,
and magnanimitie dissolued he the forgeries of superstition crept into the Church? how did hee demolish their idoles and carued images? stocke vp their groues? deface their high places? breake downe their altars errected in euery nooke and canton of the Citie? in a word all the religions of profanation specially the brazen Serpent. By them abused how did he pound and stamp them in pieces and set them floting in the brooke of Kidron.
and magnanimity dissolved he the forgeries of Superstition crept into the Church? how did he demolish their Idols and carved Images? stock up their groves? deface their high places? break down their Altars erected in every nook and canton of the city? in a word all the Religions of profanation specially the brazen Serpent. By them abused how did he pound and stamp them in Pieces and Set them floating in the brook of Kidron.
How sumptuously repaired hee the Temple whose ruines made her desolate? how carefully hee made the Leuits cary foorth the filth that defiled the holy places? how cheerefully did hee courage vp the drooping spirits of the sonnes of Aaron? how faithfully restored hee the Church goods and consecrated wealth and embeziled? how diligently did did hee stablish diuine seruice with trumpets and Church-musique? how solemnly did hee celebrate the passeouer with the ioyfull concourse of the whole nation.
How sumptuously repaired he the Temple whose ruins made her desolate? how carefully he made the Leuits carry forth the filth that defiled the holy places? how cheerfully did he courage up the drooping spirits of the Sons of Aaron? how faithfully restored he the Church goods and consecrated wealth and embeziled? how diligently did did he establish divine service with trumpets and Church-music? how solemnly did he celebrate the passover with the joyful concourse of the Whole Nation.
as his frequencie in prayer, his patience in trouble, his confidence in danger, his perseuerance in faith, giue abundant witnesse for politique affaires, prosperitie is the hand-maid of pietie, it is impossible the state of that common-welth should totter that is vpheld by the pillars and supportments of true religion.
as his frequency in prayer, his patience in trouble, his confidence in danger, his perseverance in faith, give abundant witness for politic affairs, Prosperity is the handmaid of piety, it is impossible the state of that commonwealth should totter that is upheld by the pillars and supportments of true Religion.
I let passe his pious workes, as buildings, fortifications, water-workes, prouision and munition for vpholding and maintaining truth. Oh happy land with such a King.
I let pass his pious works, as buildings, fortifications, waterworks, provision and munition for upholding and maintaining truth. O happy land with such a King.
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I know you haue made the application alreadie with a thankefull Iubile for the prosperous raigne of our good Hezekiah who being sicke could turne his face and pray onna lehouah. Remember &c. as you heard that King of Bishops our former most worthy Diocesser out of this Chapter in this place to a solemne assembly declare vnto you,
I know you have made the application already with a thankful Jubilee for the prosperous Reign of our good Hezekiah who being sick could turn his face and pray onna lehouah. remember etc. as you herd that King of Bishops our former most worthy Diocesser out of this Chapter in this place to a solemn assembly declare unto you,
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so constant a defender of the truth as he is at this day. Witnesse in these troublesome times of warre the peaceable and flourishing estate of true religion:
so constant a defender of the truth as he is At this day. Witness in these troublesome times of war the peaceable and flourishing estate of true Religion:
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Witnesse his daily encouragement to the Ministers of Gods truth: Witnesse that vniforme reformation for preaching fundamentall points of truth on Sabboth after-noones, the most direct and happiest course for aduancement of the truth which is according to godlinesse:
Witness his daily encouragement to the Ministers of God's truth: Witness that uniform Reformation for preaching fundamental points of truth on Sabbath afternoons, the most Direct and Happiest course for advancement of the truth which is according to godliness:
Therefor the Lord heard his prayers and lengthened his yeeres (and I beseech God our sinnes may not shorten them) heeatked oh Lord and thou gauest him a long life yea euen for euer and euer.
Therefore the Lord herd his Prayers and lengthened his Years (and I beseech God our Sins may not shorten them) heeatked o Lord and thou Gavest him a long life yea even for ever and ever.
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Come we to our selues with Iere. inquisition run to and fro through the streets of Ierusalem, looke and enquire if ye can finde a man or if there bee any that seeketh truth. Where (tell) shall wee spie out a true Nathaniel in whom there is no guile:
Come we to our selves with Jeremiah inquisition run to and from through the streets of Ierusalem, look and inquire if you can find a man or if there be any that seeks truth. Where (tell) shall we spy out a true Nathaniel in whom there is no guile:
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Vetus illa est quaerela, as B. Iewel beginnes that excellent and elegant apologie, it is an ancient complaint deriued from the first times euen of the Patriarches and Prophets, confirmed by the letters and testimonies of all memorie that truth goes a pilgrimage vpon earth, wee know not where shee it resident,
Vetus illa est Quaerela, as B. Jewel begins that excellent and elegant apology, it is an ancient complaint derived from the First times even of the Patriarchs and prophets, confirmed by the letters and testimonies of all memory that truth Goes a pilgrimage upon earth, we know not where she it resident,
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his infallible iudgement hath instald her in Saint Peters Chaire, heic illius arma, heic currus fuit, shall wee enquire at his holinesse for the sacred way of truth? I feare mee Pontius Pilates expostulation, shall bee all the satisfaction wee get there:
his infallible judgement hath instald her in Saint Peter's Chair, heic Illius arma, heic Chariots fuit, shall we inquire At his holiness for the sacred Way of truth? I Fear me Pontius Pilate's expostulation, shall be all the satisfaction we get there:
quid est veritas? what is truth? with what a confused heape of notirious lies, palpable impostures, grosse illusions doth he gull his Catholique admirers, onely hee prooues Saint Pauls saying true.
quid est veritas? what is truth? with what a confused heap of notirious lies, palpable Impostors, gross illusions does he gull his Catholic admirers, only he Proves Saint Paul's saying true.
The comming of the man of sinne is in lying wonders and deceiuablenesse of vnrighteousnesse. There bundles of Legends and packes of incredible fibles themselues are ashamed of:
The coming of the man of sin is in lying wonders and deceivableness of unrighteousness. There bundles of Legends and packs of incredible fibles themselves Are ashamed of:
The Prophet Ieremie Doctrina vanitatis, the Doctrine of vanitie, Zach. sayes there teraphim are speakers of a lie. Because not onely the outward shape and visible similitude resembles nothing lesse then what it importeth, we know that an idol is nothing in the world.
The Prophet Ieremie Doctrina vanitatis, the Doctrine of vanity, Zach Says there teraphim Are Speakers of a lie. Because not only the outward shape and visible similitude resembles nothing less then what it imports, we know that an idol is nothing in the world.
if then those images are teachers of lies what are the patrons of them? idle shepheards, they that make them (saih the Psalmist) are like vnto them, so are all they that put their trust in them:
if then those Images Are Teachers of lies what Are the Patrons of them? idle shepherds, they that make them (saih the Psalmist) Are like unto them, so Are all they that put their trust in them:
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Their prodigious miracles wrote not onely by our Ladies shrine at Laureto Sichem Haull, but by euery paine and Triobolarie S. foysted into the Popes Almanake.
Their prodigious Miracles wrote not only by our Ladies shrine At Laureto Sichem Hall, but by every pain and Triobolarie S. foisted into the Popes Almanake.
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I should wonder that men (otherwise, verie discreet, iudicious, and learned) should yeeld assent to such toyes but that our Apostle saith, God shall send ihem strong delusions that they should beleeue a lie.
I should wonder that men (otherwise, very discreet, judicious, and learned) should yield assent to such toys but that our Apostle Says, God shall send John strong delusions that they should believe a lie.
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But you that haue the way of truth more clearely reuealed and the light of the Gospel shining in your Goshan. hath not the Lord a controuersie with this land etiam quia nulla veritas, because there is no truth, truth is perished from among you.
But you that have the Way of truth more clearly revealed and the Light of the Gospel shining in your Goshen. hath not the Lord a controversy with this land etiam quia nulla veritas, Because there is no truth, truth is perished from among you.
The other is the wholsome knowledge of such things as appertaine onely vnto this. For the former, is not the gold become drosse! the religion full of hypocrysie!
The other is the wholesome knowledge of such things as appertain only unto this. For the former, is not the gold become dross! the Religion full of Hypocrisy!
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Haue wee not sheeps clothing, Wolues rauening, Salomons guilded potsheads, our Sauiours painted sepulchres, men that make religion a thorowfare to their aduantages, the profession of truth a saueguard to their couetous and corded enterprises, whose bowels would not yern to see Iacobs sonnes comfort their father, mourning for that child themselues vnnaturally bereaued him of? to see Iezabel proclaime a feast;
Have we not Sheep clothing, Wolves ravening, Solomon's Guilded potsheads, our Saviour's painted sepulchres, men that make Religion a thorowfare to their advantages, the profession of truth a saueguard to their covetous and corded enterprises, whose bowels would not yern to see Iacobs Sons Comfort their father, mourning for that child themselves unnaturally bereaved him of? to see Jezebel proclaim a feast;
Gehezi fetch apparrell for the young Prophets of Mount Ephraim? Hanballat protect Nehemiah? Herod enquire for the starre? the Scribes make Apologie for the Sabboth,
Gehazi fetch apparel for the young prophets of Mount Ephraim? Hanballat Pact Nehemiah? Herod inquire for the star? the Scribes make Apology for the Sabbath,
and Iudas plead for the poore, quanam veritas, what truth is this? may not wee say with Saint Iames, this mans religion is vaine, and with Saint Paul they change the truth of God into a lie.
and Iudas plead for the poor, quanam veritas, what truth is this? may not we say with Saint James, this men Religion is vain, and with Saint Paul they change the truth of God into a lie.
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For truth in morall and ciuill conuersation, is more precious than the gold of Ophir, the Onix and the Saphir, a rare iewel, I will get mee (saith Iere.) vnto the great men and will speake vnto them for they haue knowen the way of the Lord,
For truth in moral and civil Conversation, is more precious than the gold of Ophir, the Onix and the Saphir, a rare jewel, I will get me (Says Jeremiah) unto the great men and will speak unto them for they have known the Way of the Lord,
and the iudgements of their god, but these haue altogether broken the yoke, the suaue ingum, the sweete yoke of the knowledge of the truth, I would to God in the seates of Iustice there were no coriuption at the bench, no briberie at the barre, no partialitie in pleading, no calumniation in the witnesse, no peruertion in the sentence:
and the Judgments of their god, but these have altogether broken the yoke, the suave ingum, the sweet yoke of the knowledge of the truth, I would to God in the seats of justice there were no coriuption At the bench, no bribery At the bar, no partiality in pleading, no calumniation in the witness, no peruertion in the sentence:
in the Church, I would to God there were no scismaticall aemulation, no Haereticall Aspersion, no Papisticall inclination, no simonicall vsurpation, no Hypocriticall dissimulation, in the Ciue I would to God the Commerce and traffique might happily thrine without sinister and abusiue dealings, in garbling and sophisticating the wares, in darkning the lights, impairing the waights without hauing a stone, and a stone, the measures of leaues and baggs of deceipts I would to God the Contract:
in the Church, I would to God there were no scismaticall Emulation, no Heretical Aspersion, no Papistical inclination, no simoniacal usurpation, no Hypocritical dissimulation, in the Ciue I would to God the Commerce and traffic might happily thrine without sinister and abusive dealings, in garbling and sophisticating the wares, in darkening the lights, impairing the weights without having a stone, and a stone, the measures of leaves and bags of Deceits I would to God the Contract:
and Leagues of amitie, might be strucke without periurie, disloyaltie, trecherie, dishonestie, and the new deuised trade of breaking, I would to God that speeches and reports were purged from the Leuin of malice, enuie,
and Leagues of amity, might be struck without perjury, disloyalty, treachery, dishonesty, and the new devised trade of breaking, I would to God that Speeches and reports were purged from the Levin of malice, envy,
God forbid that I should sinne against the Lord, in ceasing to pray for you in the same words of our blessed Sauiour, sanstifie them with thy truth, thy word is the truth.
God forbid that I should sin against the Lord, in ceasing to pray for you in the same words of our blessed Saviour, sanstifie them with thy truth, thy word is the truth.
But woe is mee, there is none righteous (saith Micah) euery man hunts his neighbour with a net, that they may doe euill with both hands earnestly, euery one is an hypocrite and adissembler, Es. 9.17. They haue no courage for the truth. Ier. 9.3. what a lamentable thing is this where the shiuering soule sits vpon the lips ready to take her flight into another world, we must be forced to say contrarie to Hez.
But woe is me, there is none righteous (Says micah) every man hunt's his neighbour with a net, that they may do evil with both hands earnestly, every one is an hypocrite and adissembler, Es. 9.17. They have no courage for the truth. Jeremiah 9.3. what a lamentable thing is this where the shivering soul sits upon the lips ready to take her flight into Another world, we must be forced to say contrary to Hez.
remember how I haue walked in the Counsell of the vngodly, in falsehood with a deceit full heart and haue done that which is wicked in thine eyes &c. Wherefore (saith the Apostle) putting away lying, let euery man speake the truth vnto his neighbour.
Remember how I have walked in the Counsel of the ungodly, in falsehood with a deceit full heart and have done that which is wicked in thine eyes etc. Wherefore (Says the Apostle) putting away lying, let every man speak the truth unto his neighbour.
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Hereby you shall expresse the image of God created in righteousnesse and holinesse of truth, hereby you may assure your selues to bee the children of God for so many as are the Sonnes of God are led by the spirit of God which holy conuoy is called pneuma aletheas Ioh. 14.17.
Hereby you shall express the image of God created in righteousness and holiness of truth, hereby you may assure your selves to be the children of God for so many as Are the Sons of God Are led by the Spirit of God which holy convoy is called pneuma aletheas John 14.17.
when this earthly tabernacle shall be dislolued, you shall dwell in the Lords tabernacle and rest vpon his holy hill, hee that speaketh the truth from his Heart,
when this earthly tabernacle shall be dislolued, you shall dwell in the lords tabernacle and rest upon his holy hill, he that speaks the truth from his Heart,
therefore fittest for God, in whom we liue, moone, and haue our being. Some translate integro Corde, with a whole Heart, Cor vnum, via vna, an intire Heart:
Therefore Fittest for God, in whom we live, moon, and have our being. some translate integro Corde, with a Whole Heart, Cor One, via Una, an entire Heart:
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The Law forbids Linsey-wolsey garments, sowing Miscellane, yoking Oxe & Asse together, to intimate how hatefull it is to that God (whose Nature is most simple) to haue, copes-mates.
The Law forbids Linsey-wolsey garments, sowing Miscellane, yoking Ox & Ass together, to intimate how hateful it is to that God (whose Nature is most simple) to have, copesmates.
The God of Truth, is like the naturall Mother of the Child, all or none. No concord twixt Christ and Belial, If God be God follow him, saith Elias, 1. Kings 18.21. 2. Integro Corde, Sine diuisione subiects, without deuiding the Heart into seuerall tenements and parcels.
The God of Truth, is like the natural Mother of the Child, all or none. No concord betwixt christ and Belial, If God be God follow him, Says Elias, 1. Kings 18.21. 2. Integro Cord, Sine division Subjects, without dividing the Heart into several tenements and parcels.
The Heart cannot liue like insect creatures, as Eare-wigges, Waspes, & Emits, &c. which will craule being cut in peeces, aner dipsuchos, saith Saint Iames, A double minded man is vnconstant in all his wayes, For when the Mind brancheth it selfe into many intentions, it breeds a puzzle and confusion in all actions.
The Heart cannot live like insect creatures, as Earwigs, Wasps, & Emits, etc. which will craule being Cut in Pieces, aner dipsuchos, Says Saint James, A double minded man is unconstant in all his ways, For when the Mind branches it self into many intentions, it breeds a puzzle and confusion in all actions.
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Deborah cursed Meros, because it was q. meros grae. part for Sisera, part for Deborah. So Nehemiah, anathematized those people that spake halfe Ashodod, halfe Hebrew. God spewes out Laodicea, being neither hot nor cold.
Deborah cursed Meros, Because it was q. meros Grae. part for Sisera, part for Deborah. So Nehemiah, anathematized those people that spoke half Ashodod, half Hebrew. God spews out Laodicea, being neither hight nor cold.
Oh then, in a word remember that entole megale, the great Commandement our Sauiour speakes of, Thou shalt loue the Lord thy God with all thy Heart, &c. Others commonly translate, perfecto Corde, with a perfect Heart. Now who can say, my Heart is perfect.
O then, in a word Remember that entole megale, the great Commandment our Saviour speaks of, Thou shalt love the Lord thy God with all thy Heart, etc. Others commonly translate, perfecto Cord, with a perfect Heart. Now who can say, my Heart is perfect.
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There is none so Iust vpon the Earth, that doth good and sinnes not, saith the Preacher. So the Prophet Ieremiah, The Heart is deceitfull aboue all things, desperatly wicked.
There is none so Just upon the Earth, that does good and Sins not, Says the Preacher. So the Prophet Jeremiah, The Heart is deceitful above all things, desperately wicked.
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2. Legal, in the strickt obseruance and due performance of euerie iot and puntilio of the Law, that the rigour of Gods seuerest Iustice can exact: And this is impossible.
2. Legal, in the strict observance and due performance of every jot and puntilio of the Law, that the rigour of God's Severest justice can exact: And this is impossible.
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3. Morall, in the comppleat attainment of all virtuous habits, by the constant study and frequent practice of Morall precepts and obseruations: And this is improfitable.
3. Moral, in the comppleat attainment of all virtuous habits, by the constant study and frequent practice of Moral Precepts and observations: And this is improfitable.
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4. Euangelicall, in a carefull and earnest indeauour of entire obedience to the whole Law, hauing by sauing Faith, the consummation of the All-suflicient righteousnesse of Christ imputed.
4. Evangelical, in a careful and earnest endeavour of entire Obedience to the Whole Law, having by Saving Faith, the consummation of the All-suflicient righteousness of christ imputed.
1. Comparatiué, By way of comparison, in respect of those Men, whose Hearts the god of this World hath blynded with the manifold attaintures of vncleannesse.
1. Comparatiué, By Way of comparison, in respect of those Men, whose Hearts the god of this World hath blinded with the manifold attaintures of uncleanness.
2. Inchoatiué, By way of inchoation and perfect beginning of Grace, being confident of this verie thing, that he which hath begun a good worke in you, will accomplish it vnto the day of our Lord Iesus Christ.
2. Inchoatiué, By Way of inchoation and perfect beginning of Grace, being confident of this very thing, that he which hath begun a good work in you, will accomplish it unto the day of our Lord Iesus christ.
3. Acceptiué, By way of acceptance, such are the riches of his Mercie, and aboundant goodnesse of his fauourale indulgence, that he accepteth a Man according to that which he hath,
3. Acceptiué, By Way of acceptance, such Are the riches of his Mercy, and abundant Goodness of his fauourale indulgence, that he Accepteth a Man according to that which he hath,
4. Affectiué, By way of affection, God crownes the defires of the Heart & adornes the purposes of the mind, with such a profitable increase of perseuering growth, that meane and poore attempts at first, arise at length to a good scantling of perfection.
4. Affectiué, By Way of affection, God crowns the Desires of the Heart & adorns the Purposes of the mind, with such a profitable increase of persevering growth, that mean and poor attempts At First, arise At length to a good scantling of perfection.
See a patterne of S. Paul, I count not my selfe to haue apprehended, as though I were alreadie perfect: but this one thing I doe, forgetting that which is behind,
See a pattern of S. Paul, I count not my self to have apprehended, as though I were already perfect: but this one thing I do, forgetting that which is behind,
and reaching forth to that which is before, I presse toward the marke of the prize &c. You see an affection is a kind of perfection, for so implyes the consequent exhortation.
and reaching forth to that which is before, I press towards the mark of the prize etc. You see an affection is a kind of perfection, for so Implies the consequent exhortation.
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as in a Glasse, you are changed from Glorie to Glorie, that you may be perfect as your Heauenly Father is perfect. In a word, follow your endeauors with daily and deuout prayer,
as in a Glass, you Are changed from Glory to Glory, that you may be perfect as your Heavenly Father is perfect. In a word, follow your endeavors with daily and devout prayer,
The word naturally signifies a peaceable Heart, for indeed, the perfection of the Heart consists in the peace and concord of the affections, Loue is the bond of perfection, A peaceable heart is a louing heart, Charity is a bond,
The word naturally signifies a peaceable Heart, for indeed, the perfection of the Heart consists in the peace and concord of the affections, Love is the bound of perfection, A peaceable heart is a loving heart, Charity is a bound,
Then this peaceable Heart is not mooued, he will not be afraid of any ill tidings, his Heart stands fast, his Heart is estably shed. This peace is threefould.
Then this peaceable Heart is not moved, he will not be afraid of any ill tidings, his Heart Stands fast, his Heart is estably shed. This peace is threefold.
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nor the desires mutinie against the Law of God, and this is begotten of the former, both wrot by Christ, who is pax nostra, our peace, Eph. 2.14. concluded on by the blood of his Crosse Col. 1.20. 3. Externall, with others, liuing without quarrels, brabbles, and contentions, though not without troubles, and molestations, in the world you shall haue troubles.
nor the Desires mutiny against the Law of God, and this is begotten of the former, both wrote by christ, who is pax nostra, our peace, Ephesians 2.14. concluded on by the blood of his Cross Col. 1.20. 3. External, with Others, living without quarrels, brabbles, and contentions, though not without Troubles, and molestations, in the world you shall have Troubles.
As for the vngodly it is not so with them, nulla pax impijs saith Esay the wicked are like the troubled sea when it cannot rest, whose waters cast vp mire and durt, there is no peace saith my God vnto the wicked.
As for the ungodly it is not so with them, nulla pax impijs Says Isaiah the wicked Are like the troubled sea when it cannot rest, whose waters cast up mire and dirt, there is no peace Says my God unto the wicked.
and bid defiance to the Lord of Hosts, they despight the spirit of grace and like obstinate rebels, shew themselues to bee theomachoi fighters against God. No peace within them:
and bid defiance to the Lord of Hosts, they despite the Spirit of grace and like obstinate rebels, show themselves to be theomachoi fighters against God. No peace within them:
their tumultuous conscience sounds alarm to buckle with the iudgements of God, which they know are readie to encounter them, concupiscence hotly pursuing the pleasures of sinne for a season like the Ephesian Copper smith makes an vprore,
their tumultuous conscience sounds alarm to buckle with the Judgments of God, which they know Are ready to encounter them, concupiscence hotly pursuing the pleasures of sin for a season like the Ephesian Copper smith makes an uproar,
all the creatures of God set themselues in a battalia against their makers enemy, the Angels fight against Aegyptians and Assyrians, the slarrs fight in their course against Sisera the Son and Moone, against Amalech. the fire from heauen against Sodom.
all the creatures of God Set themselves in a battalions against their makers enemy, the Angels fight against egyptians and Assyrians, the slarrs fight in their course against Sisera the Son and Moon, against Amalek. the fire from heaven against Sodom.
The waters against the old world, the aire infected with pestilence in the time of King Dauid slew threescore and fiue thousand, the earth opened and swallowed vp Dathan and couered the congregation of Abiram. That which should be,
The waters against the old world, the air infected with pestilence in the time of King David slew threescore and fiue thousand, the earth opened and swallowed up Dathan and covered the congregation of Abiram. That which should be,
like Ishmael whose hand was against euery man, and euery mans hand against him, oh then with Hez. walke Velef Shalem with a peaceable and quiet heart, indeauor saith the Apo. to keepe the vnitie of the spirit in the bond of peace.
like Ishmael whose hand was against every man, and every men hand against him, o then with Hez. walk Velef Shalem with a peaceable and quiet heart, endeavour Says the Apostle to keep the unity of the Spirit in the bound of peace.
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for I told you they were insepraably twisted the threefold cable to fasten to the Anchor of your hope, which must not easiely bee broken. Ve ha tou beënecha hashithi.
for I told you they were insepraably twisted the threefold cable to fasten to the Anchor of your hope, which must not Easily be broken. We would tou beënecha hashithi.
I haue done that which is good in thine eyes, the kingdome of heauen saith our Saviour, comes not ek paratërëseoos, by obseruation, it is not in words,
I have done that which is good in thine eyes, the Kingdom of heaven Says our Saviour, comes not eke paratërëseoos, by observation, it is not in words,
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It in not sufficient to haue perfection of heart without operation of good, iustification and sanctification are inseparable, by faith we are iustified, by good workes wee are sanctified, wee are iustified by the righteousnesse which is of God, thorow faith which is perfect, not inherent:
It in not sufficient to have perfection of heart without operation of good, justification and sanctification Are inseparable, by faith we Are justified, by good works we Are sanctified, we Are justified by the righteousness which is of God, thorough faith which is perfect, not inherent:
The Church of Rome scandalizeth our doctrine in this point (as in al things else) charging vs to preach against good workes, that they are necessary to saluation, quasi tingi tantum & credere satis sit homine Christiano, as if only to bee baptised and to beleeue, were sufficient for a Christian man.
The Church of Rome Scandalizeth our Doctrine in this point (as in all things Else) charging us to preach against good works, that they Are necessary to salvation, quasi tingi Tantum & Believe satis sit homine Christian, as if only to be baptised and to believe, were sufficient for a Christian man.
but iustifying faith is not alone, the heat of fire burnes, and not the light, and yet the heat is not without the light, the eye alone sees and not the head, yet the eye sees not out of the head.
but justifying faith is not alone, the heat of fire burns, and not the Light, and yet the heat is not without the Light, the eye alone sees and not the head, yet the eye sees not out of the head.
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We remit the idle faith to the cloyster, the dead faith to limbo our sauing faith, and the faith of Gods elect, it is alwaies opperatiue di agàpës e'nergouméne, working by loue like Dorcas full of good workes, alwaies putting the hand to charitable exercise, our Church saith with old Isaae let mee feele thee my sonne,
We remit the idle faith to the cloister, the dead faith to limbo our Saving faith, and the faith of God's elect, it is always opperatiue Die agàpës e'nergouméne, working by love like Dorcas full of good works, always putting the hand to charitable exercise, our Church Says with old Isaiah let me feel thee my son,
if thy hands bee the hands of Esau rough with oppression, extortion, simony, vsurie, briberie, &c. shee presently concludes thou art the prophane Esau, and there is no blessing for such miscreants:
if thy hands be the hands of Esau rough with oppression, extortion, simony, Usury, bribery, etc. she presently concludes thou art the profane Esau, and there is no blessing for such miscreants:
wee exhort nay wee charge you with Timothy to be rich in good workes, to abound in charity, to be filled with the fruits of righteousnesse, to cast your bead vpon the waters, to giue a portion to s;
we exhort nay we charge you with Timothy to be rich in good works, to abound in charity, to be filled with the fruits of righteousness, to cast your bead upon the waters, to give a portion to s;
eauen and also to eight, to enlarge your bowels of compassion, to your poore brethren, with Iob to be a foot to the lame, aneye to the blind, a reliefe to those that are in prison fast bound in miserie and yron.
eauen and also to eight, to enlarge your bowels of compassion, to your poor brothers, with Job to be a foot to the lame, aneye to the blind, a relief to those that Are in prison fast bound in misery and iron.
They are demonstrations of repentance, Bring forth therefore fruits worthy amendment of life, They are the intendment of our comming into the World, created to good workes.
They Are demonstrations of Repentance, Bring forth Therefore fruits worthy amendment of life, They Are the intendment of our coming into the World, created to good works.
so we must be carefull to doe it well, kalon me kalon eimë kaloos, a good matter may be marred in the manner of the doing, The Pharisies Trumpet blowes away his Charitie:
so we must be careful to do it well, kalon me kalon eimë kaloos, a good matter may be marred in the manner of the doing, The Pharisees Trumpet blows away his Charity:
When a good turne is racked out of a man, it is thankes enough to forgiue the benefactour, saith Seneca. Therefore for well managing and disposing your good deeds, take with you the rule of Hezekiah, lephaneca, beënecha, before the Face of God, in his eyes, in his sight.
When a good turn is racked out of a man, it is thanks enough to forgive the benefactor, Says Senecca. Therefore for well managing and disposing your good Deeds, take with you the Rule of Hezekiah, lephaneca, beënecha, before the Face of God, in his eyes, in his sighed.
This apprehension restraines the sallying desires of the Flesh, it bridles the bounding of the wanton appetite, suppresseth and keepes downe affectation of vaine glorie, it chokes and stifles that insolence which by vaporing would sully the bightnesse of good workes, it cuts off the sprouting suggestions of Satan, it weedes out the tares of an ouerweening valuation, whereby Men commonly hugge & applaud themselues in good assayes:
This apprehension restrains the sallying Desires of the Flesh, it bridles the bounding of the wanton appetite, suppresses and keeps down affectation of vain glory, it chokes and stifles that insolence which by vapouring would sully the bightnesse of good works, it cuts off the sprouting suggestions of Satan, it weeds out the tares of an overweening valuation, whereby Men commonly hug & applaud themselves in good assays:
Finally, it hedges vp all gappes, makes vp all occasions of sinne, teaching vs to answere with chast Ioseph to his lust-full Mistresse, How can I doe this great wickednesse, How can I doe this great wickednesse, and sin against God?
Finally, it hedges up all gaps, makes up all occasions of sin, teaching us to answer with chaste Ioseph to his lustful Mistress, How can I do this great wickedness, How can I do this great wickedness, and since against God?
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The want of this perswasion, of lephanecha, opens the Sluce-gate to let in Atheisme and prophannesse, drowne the World, Tush say they, God cares not for it,
The want of this persuasion, of lephanecha, Opens the Sluice-gate to let in Atheism and profaneness, drown the World, Tush say they, God Cares not for it,
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Were Men certainly resolued, that God doth eye them in all their affaires, would they doe such things in secret as they would be ashamed the least Child should behold them? Durst they dishonour his Sacred titles, abuse his Word, defile his Sanctuarie, disgrace his Name, prophane his Sabboths, baffle and flout his Minister? Durst they then Crucifie, againe the Lord of Life, trample on the blood of the Couenant,
Were Men Certainly resolved, that God does eye them in all their affairs, would they do such things in secret as they would be ashamed the least Child should behold them? Durst they dishonour his Sacred titles, abuse his Word, defile his Sanctuary, disgrace his Name, profane his Sabbaths, baffle and flout his Minister? Durst they then Crucify, again the Lord of Life, trample on the blood of the Covenant,
and braue the menacies of God with presumptuous sins? Would they contest and quarrell with his Iustice, saying, Where is the God of Iudg•ment? What is the Almightie that we should serue him? Would the Murtherer watch for the mid-night, the Adulterer for the twie-light? saying, No eye shall see me.
and brave the menacies of God with presumptuous Sins? Would they contest and quarrel with his justice, saying, Where is the God of Iudg•ment? What is the Almighty that we should serve him? Would the Murderer watch for the midnight, the Adulterer for the twie-light? saying, No eye shall see me.
Quid prodest habuisse latendi facultatem, cum latendi fiduciam non hahent, What aduantage hath the secrecy of sin without security, With what confidence can an offendor hide himselfe where the Iudge apparantly discerneth him? Quam ob rem in Diuinitatis sinu nos agere credamus, Thinke your selues seated in the verie bosome of the Deity, set thy selfe before the Eyes of God, set God alwaies before thine Eyes, knowing echei theos ekdikon o'mma, God hath a reuenging Eye.
Quid profits habuisse latendi facultatem, cum latendi fiduciam non hahent, What advantage hath the secrecy of since without security, With what confidence can an Offender hide himself where the Judge apparently discerneth him? Quam ob remembering in Diuinitatis sinu nos agere Credamus, Think your selves seated in the very bosom of the Deity, Set thy self before the Eyes of God, Set God always before thine Eyes, knowing echei theos ekdikon o'mma, God hath a revenging Eye.
And as the apostle saith, All things are naked and open, tetrachelismena (so open as the Sacrifice that is cleft asunder through the Chine or Back-bone) to the Eyes of him with whom we haue to doe.
And as the apostle Says, All things Are naked and open, tetrachelismena (so open as the Sacrifice that is cleft asunder through the Chine or Backbone) to the Eyes of him with whom we have to do.
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what is the illation, what then doth he inferre vpon these premises? vaieuk, he wept, his trembling, faultring tongue is not able to vtter the desires of his Heart,
what is the illation, what then does he infer upon these premises? vaieuk, he wept, his trembling, faltering tongue is not able to utter the Desires of his Heart,
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These are the ambitious suiters, to intreat, and plead, and importunatly intercede for him, as if they should vsurpe the words of the Psalmist, Oh spare me a little, that I may recouer my strength before I goe hence and be no more seene, hold not thy peace at my teares, &c. Teares haue a more perswasiue and moouing eloquence than speech, they are more emphaticall than words, One saith of Peters weeping, Jnuenio quod fleuit non inuenio quid dixit, I find he wept, I find not what he said.
These Are the ambitious Suitors, to entreat, and plead, and importunately intercede for him, as if they should usurp the words of the Psalmist, O spare me a little, that I may recover my strength before I go hence and be no more seen, hold not thy peace At my tears, etc. Tears have a more persuasive and moving eloquence than speech, they Are more emphatical than words, One Says of Peter's weeping, Jnuenio quod fleuit non Invenio quid dixit, I find he wept, I find not what he said.
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Deuotion is the reasonable Sacrifice, Compunction is the letting out the life of it before the Lord, the pouring forth the floud of teares in the blood of the Sacrifice,
Devotion is the reasonable Sacrifice, Compunction is the letting out the life of it before the Lord, the pouring forth the flood of tears in the blood of the Sacrifice,
and contrition, the incence is prayers, let my prayer bee set before thee as incence, both together make a sweet smell in the nostrilles of God, the sweet odours are the prayers of the Saints, in this mysticall sense saith the spouse in the Cant. Vado ad montem myrrhae & ad collem thuris, I get me to the mountaines of mirh,
and contrition, the incense is Prayers, let my prayer be Set before thee as incense, both together make a sweet smell in the nostrils of God, the sweet odours Are the Prayers of the Saints, in this mystical sense Says the spouse in the Cant I go ad montem myrrhae & ad collem Thuris, I get me to the Mountains of myrrh,
& to the hilles of frankinsence, the mount of contrition, and hills of deuotion, thus Iacob had power ouer the Angel saith Ose. He wept and made his supplication.
& to the hills of frankincense, the mount of contrition, and hills of devotion, thus Iacob had power over the Angel Says Ose. He wept and made his supplication.
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thus Hanna •rauit eum esset amaro animo flens largiter, in the biternesse of her soule, thats her mirh shee prayd vnto the Lord, that is her frenkincerce. a'gathoi dar'a dàkrnes a'ndres, good men are alwayes weeping men.
thus Hannah •rauit Eum esset amaro animo Flens Largiter, in the biternesse of her soul, thats her myrrh she prayed unto the Lord, that is her frenkincerce. a'gathoi dar'a dàkrnes a'ndres, good men Are always weeping men.
like the mountaines of Gilboah, vpon you bee neither dew nor raine, the godly with Iob say ros pernoctabat in ramo meo, the dew lay all night vpon my branch.
like the Mountains of gilboa, upon you be neither due nor rain, the godly with Job say ros pernoctabat in Ramo meo, the due lay all night upon my branch.
What doe I speake of dew, the metaphor is too narrow, as in the Creation, spiritus dei incubuit super aquas, the spirit of God lay and brooded on the waters.
What do I speak of due, the metaphor is too narrow, as in the Creation, spiritus dei incubuit super Aquas, the Spirit of God lay and brooded on the waters.
So the same being spiritus supplicat •onum, the spirit of supplication. Zach. 12.10. It sits and broods vpon the waters of repentance in the new creation of a faithfull conuert.
So the same being spiritus supplicat •onum, the Spirit of supplication. Zach 12.10. It sits and brood's upon the waters of Repentance in the new creation of a faithful convert.
and great mourning, torrents, and land-floods, cataracts, and falles of water, that breakes all the bayes and beares away all oppositions, that stoppe the passage of there orizons,
and great mourning, torrents, and land-floods, cataracts, and falls of water, that breaks all the bays and bears away all oppositions, that stop the passage of there orisons,
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Oh that my head were water, quis dabit, who will giue my head water, and mine eyes a fountaine of teares, &c. The Church lets teares runne downe like a riuer, Lament. 2.18. weeping is such a strengthning to prayers that the Scriptures tearme it meat and drinke, luctu suo anima pascitur the soule finds a great repast and nourishment in mourring est quadam flere voluptas, it is a kind of pleasure to weepe, wee reade of bread of teares, and drinke of teares.
O that my head were water, quis Dabit, who will give my head water, and mine eyes a fountain of tears, etc. The Church lets tears run down like a river, Lament. 2.18. weeping is such a strengthening to Prayers that the Scriptures term it meat and drink, luctu Sue anima pascitur the soul finds a great repast and nourishment in mourring est Quadam flere voluptas, it is a kind of pleasure to weep, we read of bred of tears, and drink of tears.
hee that goes on his way weeping, shall doubtlesse come againe and bring his sheaues with him, the ransomed of the Lord shall returne and come to Zion with songs and euerlasting ioy, sighing and sorrow shall be done away, God shall wipe away all teares from their eyes.
he that Goes on his Way weeping, shall doubtless come again and bring his sheaves with him, the ransomed of the Lord shall return and come to Zion with songs and everlasting joy, sighing and sorrow shall be done away, God shall wipe away all tears from their eyes.
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I say then, of this sanctified weeping in the words of the Psalmist. Ps. 84.6. Blessed are they that going through the vale of misery, vse it for a well, whose pooles are fild with this water. FINIS.
I say then, of this sanctified weeping in the words of the Psalmist. Ps. 84.6. Blessed Are they that going through the vale of misery, use it for a well, whose pools Are filled with this water. FINIS.
