Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.
A Sermon preached before his Grace, and the rest of his Majesties Commissioners in causes Ecclesiasticall, Decemb. 4. An. Dom. 1617. at Lambeth. THE FIRST SERMON.
A Sermon preached before his Grace, and the rest of his Majesties Commissioners in Causes Ecclesiastical, December 4. Nias Dom. 1617. At Lambeth. THE FIRST SERMON.
MATTH. 12. & 20. ex ESA. 42. & 3. A bruised reed shall hee not breake, and smoaking flaxe shall hee not quench, till he send forth judgment unto victory, or (as we reade in Esay) hee shall bring forth judgement unto truth. Most REVEREND, &c. I Would not presume to found a bruised Reed, or winde a crack't Pipe in this place, destinated and appointed for the silver Trumpets of Sion;
MATTHEW. 12. & 20. ex ISAIAH. 42. & 3. A Bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgement unto victory, or (as we read in Isaiah) he shall bring forth judgement unto truth. Most REVEREND, etc. I Would not presume to found a Bruised Reed, or wind a cracked Pipe in this place, destinated and appointed for the silver Trumpets of Sion;
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if the Text of Scripture, even now read in your eares, encouraged mee not thereunto, teaching the strongest and tallest Cedars of Lebanon, by the example of the Highest, not to fall upon, and breake the bruised Reed:
if the Text of Scripture, even now read in your ears, encouraged me not thereunto, teaching the Strongest and Tallest Cedars of Lebanon, by the Exampl of the Highest, not to fallen upon, and break the Bruised Reed:
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and likewise the brightest burning Lampes of the Church not to do ut, and quench the smoaking, or (as the Hebrew beares it) the dimly burning Flaxe of their brethrens obscurer parts and labours. A bruised Reed, &c.
and likewise the Brightest burning Lamps of the Church not to do ut, and quench the smoking, or (as the Hebrew bears it) the dimly burning Flax of their Brothers' obscurer parts and labours. A Bruised Reed, etc.
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or we be carried with the maine current of later Interpreters, who are all strongly for all penitent sinners oppressed with the heavie burden of their sinnes,
or we be carried with the main current of later Interpreters, who Are all strongly for all penitent Sinners oppressed with the heavy burden of their Sins,
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and stricken with the horrour of Gods judgements, in whom there remaines any sparke of grace, to be shadowed under the Metaphors of the bruised Reed and smoaking Flaxe.
and stricken with the horror of God's Judgments, in whom there remains any spark of grace, to be shadowed under the Metaphors of the Bruised Reed and smoking Flax.
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all warbling the sweet note of our Redeemers most gracious and mercifull disposition, who was so meek in his speeches, that hee never strained his voice to exclaime bitterly, and inveigh vehemently against any;
all warbling the sweet note of our Redeemer's most gracious and merciful disposition, who was so meek in his Speeches, that he never strained his voice to exclaim bitterly, and inveigh vehemently against any;
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Hee, that is, Jesus, the second person in Trinity, our Mediatour and Saviour (as S. Matthew, by applying this Prophecy unto him, consequently expoundeth it) Shall or will not breake NONLATINALPHABET, that is, destroy or cast away a bruised Reed or Cane, NONLATINALPHABET, that is,
He, that is, jesus, the second person in Trinity, our Mediator and Saviour (as S. Matthew, by applying this Prophecy unto him, consequently expoundeth it) Shall or will not break, that is, destroy or cast away a Bruised Reed or Cane,, that is,
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Behold here then store and aboundance of the Balme of Gilead, dropping from this sweet Cane in my Text. A Reed; what so weak? and that bruised; what so unprofitable? yet shall not be broken:
Behold Here then store and abundance of the Balm of Gilead, dropping from this sweet Cane in my Text. A Reed; what so weak? and that Bruised; what so unprofitable? yet shall not be broken:
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both removed from, and denied of Christ, he shall not breake, he shall not quench. Of these, by the concurrence of Gods assistance, with your patience,
both removed from, and denied of christ, he shall not break, he shall not quench. Of these, by the concurrence of God's assistance, with your patience,
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yet if you please to look narrowly into it, you shall finde it like that precious staffe which Brutus offered to Apollo, in the hollow whereof much massie gold was inclosed.
yet if you please to look narrowly into it, you shall find it like that precious staff which Brutus offered to Apollo, in the hollow whereof much massy gold was enclosed.
To open this horne or cane, that wee may finde the treasure hid in it, may it please you to take notice of a foure-fold Reed described in holy Scriptures: 1. Mysticall. 2. Artificiall. 3. Naturall. 4. Morall.
To open this horn or cane, that we may find the treasure hid in it, may it please you to take notice of a fourfold Reed described in holy Scriptures: 1. Mystical. 2. Artificial. 3. Natural. 4. Moral.
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Of the Mysticall you have heard already out of the Fathers. The Artificiall reed is a golden instrument to mete withall, mentioned, Ezek. 40.5. Apoc. 21.15.
Of the Mystical you have herd already out of the Father's. The Artificial reed is a golden Instrument to meet withal, mentioned, Ezekiel 40.5. Apocalypse 21.15.
as it were so many pikes in an Army about the ensignes or streamers. The great Naturalist setteth forth this plant in the richest colours of Rhetoricke, out of a kinde of gratitude,
as it were so many pikes in an Army about the ensigns or streamers. The great Naturalist sets forth this plant in the Richest colours of Rhetoric, out of a kind of gratitude,
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And Gorrhan addeth, that the Jewish people might in this also be compared to reeds, that they stucke to the letter of the Law, and were inwardly hollow, that is, empty of the spirituall sense and meaning.
And Gorrhan adds, that the Jewish people might in this also be compared to reeds, that they stuck to the Letter of the Law, and were inwardly hollow, that is, empty of the spiritual sense and meaning.
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Yet the same Saint Jerome in his Commentaries upon St. Matthew, understandeth Reed in my Text morally, taking it for a fraile and weake man, whereof what fitter embleme can be devised than a reed? 1. A reed hollow within,
Yet the same Saint Jerome in his Commentaries upon Saint Matthew, understands Reed in my Text morally, taking it for a frail and weak man, whereof what fitter emblem can be devised than a reed? 1. A reed hollow within,
or shaken, and man so unstable, that Plato defines him NONLATINALPHABET, a changeable creature. 5. A reed so weake, that it yeeldeth to the least puffe of winde,
or shaken, and man so unstable, that Plato defines him, a changeable creature. 5. A reed so weak, that it yields to the least puff of wind,
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and bruises, or pressures, some inward, some outward, some in the body, some in the soule, some from the yoke of Tyrants, some from the burthen of your sinnes, some from the weight of Gods judgements.
and bruises, or pressures, Some inward, Some outward, Some in the body, Some in the soul, Some from the yoke of Tyrants, Some from the burden of your Sins, Some from the weight of God's Judgments.
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The hint of which conceit he may seeme to have taken from Saint Cyprian: Yee are goodly branches of the true Vine, hang'd with clusters of ripe grapes;
The hint of which conceit he may seem to have taken from Saint Cyprian: Ye Are goodly branches of the true Vine, hanged with clusters of ripe grapes;
when hee heard the hungry Lyons roaring for their prey, and gaping wide to devoure him, said, I am Christs corne, and straight-waies shall be ground with the teeth of beasts, that I may be served in as fine manchet at his table in heaven.
when he herd the hungry Lyons roaring for their prey, and gaping wide to devour him, said, I am Christ corn, and straightways shall be ground with the teeth of beasts, that I may be served in as fine manchet At his table in heaven.
then our hearts swell with griefe, and our eyes are bigge with teares, and if Gods hand lye very heavie and long upon us, wee bid defiance to all worldly pleasures and comforts, which faile us in our greatest extremity:
then our hearts swell with grief, and our eyes Are big with tears, and if God's hand lie very heavy and long upon us, we bid defiance to all worldly pleasures and comforts, which fail us in our greatest extremity:
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In regard of these and such like wholsome fruits, which meeknesse and patience gather from the crosse, I dare undertake to make good that seeming Paradox of Demetrius concerning evils, Nihil eo infoelicius, cui nihil infoelix contigit;
In regard of these and such like wholesome fruits, which meekness and patience gather from the cross, I Dare undertake to make good that seeming Paradox of Demetrius Concerning evils, Nihil eo infoelicius, cui nihil infoelix contigit;
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For, besides that continuall pleasures glut his senses, and his very happinesse cloyeth him, hee wanteth many improvements of his wisedome, many trials of his faith, many exercises of his patience, many incentives of his zeale, many preservatives against sin;
For, beside that continual pleasures glut his Senses, and his very happiness cloyeth him, he Wants many improvements of his Wisdom, many trials of his faith, many exercises of his patience, many incentives of his zeal, many preservatives against since;
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If the Schoolmasters eye bee alwaies upon his Schollar to observe him, if hee still checke and correct him for his faults, it is a signe he beareth a singular affection to him,
If the Schoolmasters eye be always upon his Scholar to observe him, if he still check and correct him for his Faults, it is a Signen he bears a singular affection to him,
but if he let him loyter and play the trewant, and abuse his fellowes, and never call him to an account for it, it is evident thereby, that he intendeth to leave,
but if he let him loiter and play the trewant, and abuse his Fellows, and never call him to an account for it, it is evident thereby, that he intends to leave,
and beare a lofty saile, swelling with the pride of a high minde, strike saile in time, looke soone for a bitter storme: Though the smooth sea smile upon thee,
and bear a lofty sail, swelling with the pride of a high mind, strike sail in time, look soon for a bitter storm: Though the smooth sea smile upon thee,
or else assure thy self thou sailest not in Christs ship; for that was tossed in the sea, and even covered with waves, yet not drowned: Jactatur, nunquam mergitur ista ratis.
or Else assure thy self thou sailest not in Christ ship; for that was tossed in the sea, and even covered with waves, yet not drowned: Jactatur, Never mergitur ista ratis.
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How should the ship be drowned or cast away upon the rockes, wherein Christ is the Pilot, the Scripture the Card, his Crosse the maine Mast, his promises, ( I will be with you to the end of the world, and, Hell gates shall not prevaile against it) the Anchors, his holy Spirit the Wind? This maketh the Church bold, not onely to checke and represse the insolency of her enemies, saying, Rejoyce not against me, O mine enemy,
How should the ship be drowned or cast away upon the Rocks, wherein christ is the Pilot, the Scripture the Carded, his Cross the main Mast, his promises, (I will be with you to the end of the world, and, Hell gates shall not prevail against it) the Anchors, his holy Spirit the Wind? This makes the Church bold, not only to check and repress the insolency of her enemies, saying, Rejoice not against me, Oh mine enemy,
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but also glory in the Lord, and insult over them, saying, Many a time have they afflicted mee from my youth up, but they have not prevailed against me:
but also glory in the Lord, and insult over them, saying, Many a time have they afflicted me from my youth up, but they have not prevailed against me:
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NONLATINALPHABET, Wee are troubled on every side, yet not distressed; we are perplexed, but not altogether without meanes; persecuted, but not forsaken; cast downe, but not destroyed:
, we Are troubled on every side, yet not distressed; we Are perplexed, but not altogether without means; persecuted, but not forsaken; cast down, but not destroyed:
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I fore-see what you may object, That many of Gods servants, and Christs souldiers have had their flesh torn with whips, their joynts hewen asunder, their bones broken on the racke,
I foresee what you may Object, That many of God's Servants, and Christ Soldiers have had their Flesh torn with whips, their Joints hewn asunder, their bones broken on the rack,
Tyrants may waste and destroy the Church partially, but not totally, for the reasons intimated by Tertullian and S. Leo, because the bloud of Martyrs spilt upon the ground is like spirituall seed, from whence spring up new Martyrs:
Tyrants may waste and destroy the Church partially, but not totally, for the Reasons intimated by Tertullian and S. Leo, Because the blood of Martyrs spilled upon the ground is like spiritual seed, from whence spring up new Martyrs:
Could the Philosopher say, tundis vasculum: Anaxarchi, non Anaxarchum, Thou beatest the vessel, or strikest the coffin of Anaxarchus, not Anaxarchus himselfe, O Tyrant? Shall not a Christian with better reason say to his tormentors, Yee breake the boxe, ye spill not any of the oyntment;
Could the Philosopher say, tundis vasculum: Anaxarchi, non Anaxarchum, Thou beatest the vessel, or strikest the coffin of Anaxarchus, not Anaxarchus himself, Oh Tyrant? Shall not a Christian with better reason say to his tormentors, Ye break the box, you spill not any of the ointment;
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not to lay load upon us, but to carry all our sorrowes; not to breake the bruised reed, but rather to have reeds broken upon him, wherewith he was smote. Pliny observeth, that those that are strucken by Scorpions, are ever after priviledged from the stings of Waspes or Bees.
not to lay load upon us, but to carry all our sorrows; not to break the Bruised reed, but rather to have reeds broken upon him, wherewith he was smote. pliny observeth, that those that Are strucken by Scorpions, Are ever After privileged from the stings of Wasps or Bees.
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It is more than enough to bee once or singly miserable: whereupon he in the Greeke Poet passionately pleades against further molestation, NONLATINALPHABET.
It is more than enough to be once or singly miserable: whereupon he in the Greek Poet passionately pleads against further molestation,.
Poure out thine indignation upon them, and let thy wrathfull anger take hold of them; let their habitation be desolate, and let none dwell in their tents:
Pour out thine Indignation upon them, and let thy wrathful anger take hold of them; let their habitation be desolate, and let none dwell in their tents:
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O how grievously doth S. Cyprian complaine against the inhumane cruelty of the persecutors of Christians in his time, who laid stripes upon stripes, and inflicted wounds upon sores,
Oh how grievously does S. Cyprian complain against the inhumane cruelty of the persecutors of Christians in his time, who laid stripes upon stripes, and inflicted wounds upon sores,
but contrarily, to afflict the afflicted, to hurt the wounded, to trouble the grieved in spirit, sua sponte cadentem maturiùs extinguere vulnere, to strike the breath out of a mans body who is giving up the ghost, to breake a reed already bruised, to insult upon a condemned man, to vexe him that is broken in heart,
but contrarily, to afflict the afflicted, to hurt the wounded, to trouble the grieved in Spirit, sua sponte cadentem maturiùs extinguere vulnere, to strike the breath out of a men body who is giving up the ghost, to break a reed already Bruised, to insult upon a condemned man, to vex him that is broken in heart,
farre be it from any Christian to practise it, and yet further from his thoughts, to cast any such aspersion upon the Father of mercy. How should the God of all consolation drive any poore soule to desperation? hee that will not breake a bruised reed, will he despise a broken heart? He that will not quench the smoaking flaxe, will he quench his Spirit,
Far be it from any Christian to practise it, and yet further from his thoughts, to cast any such aspersion upon the Father of mercy. How should the God of all consolation drive any poor soul to desperation? he that will not break a Bruised reed, will he despise a broken heart? He that will not quench the smoking flax, will he quench his Spirit,
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and tread out the sparkes of his grace in our soules? No, no, his Father sealed to him another commission, to preach good tidings to the meeke, to binde up the broken hearted, to set at liberty them that are bruised, to give unto them that mourne in Sion beauty for ashes, the oyle of joy for mourning, the garment of praise for the spirit of heavinesse.
and tread out the sparks of his grace in our Souls? No, no, his Father sealed to him Another commission, to preach good tidings to the meek, to bind up the broken hearted, to Set At liberty them that Are Bruised, to give unto them that mourn in Sion beauty for Ashes, the oil of joy for mourning, the garment of praise for the Spirit of heaviness.
And accordingly hee sent by his Prophet a comfortable message to the daughter of Sion, Tell her, behold the King commeth unto thee meeke, and riding upon an Asse:
And accordingly he sent by his Prophet a comfortable message to the daughter of Sion, Tell her, behold the King comes unto thee meek, and riding upon an Ass:
when he breathed out threats against the Church, and sought by all violent meanes to smother the new light of the Gospel? yet we all see what a burning and shining lampe Christ hath made of this smoaking flaxe: what a noble cane to write the everlasting mercies of God to all posterity he hath made of the other, a bruised reed: But what speake I of bruised reeds not broken? the Jewes that crucified the Lord of life, the Roman souldier that pierced his side, were liker sharp pointed darts than bruised reeds;
when he breathed out Treats against the Church, and sought by all violent means to smother the new Light of the Gospel? yet we all see what a burning and shining lamp christ hath made of this smoking flax: what a noble cane to write the everlasting Mercies of God to all posterity he hath made of the other, a Bruised reed: But what speak I of Bruised reeds not broken? the Jews that Crucified the Lord of life, the Roman soldier that pierced his side, were liker sharp pointed darts than Bruised reeds;
and saved some of the murtherers of their Saviour, as St. Cyprian most comfortably deduceth out of the second of the Acts: They are quickned by Christs bloud who spilt it.
and saved Some of the murderers of their Saviour, as Saint Cyprian most comfortably deduceth out of the second of the Acts: They Are quickened by Christ blood who spilled it.
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His life is a perfect samplar of all vertues, out of which if we ought to take any flower, especially this of meeknesse, which himselfe hath pricked out for us, saying, Learne of me that I am meeke and lowly in heart, and you shall finde rest to your soules, which also hee richly setteth forth with a title of blessednesse over it, and a large promise of great possessions by it;
His life is a perfect sampler of all Virtues, out of which if we ought to take any flower, especially this of meekness, which himself hath pricked out for us, saying, Learn of me that I am meek and lowly in heart, and you shall find rest to your Souls, which also he richly sets forth with a title of blessedness over it, and a large promise of great possessions by it;
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Witnesse our sleek and soft skin without scales or roughnesse; witnesse our harmlesse members without hornes, clawes, or stings, the offensive weapons of other creatures;
Witness our sleek and soft skin without scales or roughness; witness our harmless members without horns, claws, or stings, the offensive weapons of other creatures;
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witnesse our tender and relenting heart, apt to receive the least impression of griefe; witnesse our moist eyes, ready to shed teares upon any sad accident:
witness our tender and relenting heart, apt to receive the least impression of grief; witness our moist eyes, ready to shed tears upon any sad accident:
The upper region of the ayre is alwaies calme and quiet, inferiora fulminant, saith Seneca, men of baser and inferiour natures are boysterous and tempestuous: The superiour spheres move regularly,
The upper region of the air is always Cam and quiet, Inferiora fulminant, Says Senecca, men of baser and inferior nature's Are boisterous and tempestuous: The superior spheres move regularly,
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hee was longer in destroying Jericho, than in creating the whole world. And when Adam and Eve had sinned with a high hand, reaching the forbidden fruit,
he was longer in destroying Jericho, than in creating the Whole world. And when Adam and Eve had sinned with a high hand, reaching the forbidden fruit,
and eating it, it was the coole of the evening before the voice of the Lord was heard in the garden, and the voice that was heard, was of God walking, not running: to verifie those many attributes of God, Mercifull, gracious, long-suffering, and aboundant in goodnesse and truth, keeping mercy for thousands, forgiving iniquity, and transgression, and sinne.
and eating it, it was the cool of the evening before the voice of the Lord was herd in the garden, and the voice that was herd, was of God walking, not running: to verify those many attributes of God, Merciful, gracious, long-suffering, and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, and Transgression, and sin.
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and shall the servant be fierce and furious? shall hee give the Lambe in his Scutchion, and they the Lion? If hee who ruleth the Nations with a rod of iron, and breaketh them in pieces like a potters vessell, will not breake the bruised reed, shall reeds breake reeds? The Heathen Poet giving charge to his woodden god to looke to his garden, useth this commination, See thou looke well to my trees, Alioqui & ipse lignum es, Otherwaies know that thou art wood thy selfe, that is, fit fuell for the fire.
and shall the servant be fierce and furious? shall he give the Lamb in his Scutcheon, and they the lion? If he who Ruleth the nations with a rod of iron, and breaks them in Pieces like a potters vessel, will not break the Bruised reed, shall reeds break reeds? The Heathen Poet giving charge to his wooden god to look to his garden, uses this commination, See thou look well to my trees, Otherwise & ipse lignum es, Otherways know that thou art wood thy self, that is, fit fuel for the fire.
Looke to it that you breake not Christs bruised reeds, Alioqui & ipsi estis arundines, Otherwaies know that you your selves are but reeds, and what measure you mete unto others, shall be measured unto you againe.
Look to it that you break not Christ Bruised reeds, Otherwise & ipsi Ye are arundines, Otherways know that you your selves Are but reeds, and what measure you meet unto Others, shall be measured unto you again.
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yet to deterre men from this unnaturall sinne against their owne bowels, it pleaseth God sometimes in this life to make even reckonings with hard hearted men, and void of all compassion.
yet to deter men from this unnatural sin against their own bowels, it Pleases God sometime in this life to make even reckonings with hard hearted men, and void of all compassion.
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and was constrained for saving his life to preferre an appeale to the people, which was denied him with great shouts and out-cries of all, saying, Ecce provocat, qui provocationem sustulit;
and was constrained for Saving his life to prefer an appeal to the people, which was denied him with great shouts and Outcries of all, saying, Ecce provocat, qui provocationem sustulit;
who sees not the hand of divine Justice herein? He is forced to appeale, who by barring all appeales in case of life and death, was the death of many a man.
who sees not the hand of divine justice herein? He is forced to appeal, who by barring all appeals in case of life and death, was the death of many a man.
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and therefore I passe from the act to the proper subject of mercy, The bruised reed. If mercy should be shewed unto all men, no place would be left for justice;
and Therefore I pass from the act to the proper Subject of mercy, The Bruised reed. If mercy should be showed unto all men, no place would be left for Justice;
sudden passions, and deliberate evill actions; light staines, and fowle spots: some sinnes are secret and private, others publike and scandalous; some silent, others crying;
sudden passion, and deliberate evil actions; Light stains, and fowl spots: Some Sins Are secret and private, Others public and scandalous; Some silent, Others crying;
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some prejudiciall only to the delinquent, others pernicious to the Church and Common-wealth. For the former, mercy often intercedeth, seldome or never for the latter.
Some prejudicial only to the delinquent, Others pernicious to the Church and Commonwealth. For the former, mercy often intercedeth, seldom or never for the latter.
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and throughly contrite, may plead the priviledge of the bruised reed in my Text, not to bee broken by any over hard and severe censure or sentence, not the Atheisticall scoffer, not the impudent Adulterer, not the obstinate Recusant, not Jesuited Papists, which like the Egyptian reeds mentioned by the Prophet, run into the hands and sides even of Kings and Princes.
and thoroughly contrite, may plead the privilege of the Bruised reed in my Text, not to be broken by any over hard and severe censure or sentence, not the Atheistical scoffer, not the impudent Adulterer, not the obstinate Recusant, not Jesuited Papists, which like the Egyptian reeds mentioned by the Prophet, run into the hands and sides even of Kings and Princes.
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and send up bitter fumes of sorrowfull lamentations for their sinfull iniquity or impurity, in some cases are not to be quenched; what therefore are not hereticall apostataes,
and send up bitter fumes of sorrowful lamentations for their sinful iniquity or impurity, in Some cases Are not to be quenched; what Therefore Are not heretical apostates,
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and schismaticall boutefieus and fire-brands of Church and State, not to bee quenched and trode out, which if they be not quenched in time, will set all in a combustion in the end?
and Schismatical Boutefieus and firebrands of Church and State, not to be quenched and trodden out, which if they be not quenched in time, will Set all in a combustion in the end?
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God grant that wee may all acknowledge our frailty, as being no other than reeds, and to arme our selves with patience against manifold pressures and tribulations,
God grant that we may all acknowledge our frailty, as being no other than reeds, and to arm our selves with patience against manifold pressures and tribulations,
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and lastly, expecting mercy for our selves, shew mercy with discretion unto others, as being reeds, therefore not broken, that we may learne by the example of our Lord and Master not to break the bruised reed. To whom, &c.
and lastly, expecting mercy for our selves, show mercy with discretion unto Others, as being reeds, Therefore not broken, that we may Learn by the Exampl of our Lord and Master not to break the Bruised reed. To whom, etc.
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A Sermon preached at Lambeth before his Grace, the Lord Bishop of London, and other his Majesties Commissioners in causes Ecclesiasticall, Decemb. 5. 1618. THE SECOND SERMON. MAT. 12. & 20. ESAY 42. & 3.
A Sermon preached At Lambeth before his Grace, the Lord Bishop of London, and other his Majesties Commissioners in Causes Ecclesiastical, December 5. 1618. THE SECOND SERMON. MATHEW. 12. & 20. ISAIAH 42. & 3.
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And smoaking Flaxe shall he not quench. Most REVEREND, &c. THe sweet temper, and gracious disposition of our blessed Redeemer, is as the sap in the root, which conveyeth life to the two branches of this Scripture.
And smoking Flax shall he not quench. Most REVEREND, etc. THe sweet temper, and gracious disposition of our blessed Redeemer, is as the sap in the root, which conveyeth life to the two branches of this Scripture.
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He, who came to heale the broken hearted, and set at liberty them that are bruised, will not breake the bruised reed. Hee, who was sent to give light to them that sit in darknesse, and in the shadow of death, will not quench the smoaking flaxe, or dimly burning weeke.
He, who Come to heal the broken hearted, and Set At liberty them that Are Bruised, will not break the Bruised reed. He, who was sent to give Light to them that fit in darkness, and in the shadow of death, will not quench the smoking flax, or dimly burning Week.
nor crushed with feare of judgement, but stand in justification of their sinnes, and excuse their prophane sports on the Lords day, saying, they use but lawfull recreations,
nor crushed with Fear of judgement, but stand in justification of their Sins, and excuse their profane sports on the lords day, saying, they use but lawful recreations,
and cover other vices with the like cloakes, may challenge no interest in this promise: but the bruised reed, that is, the contrite sinner, he who is displeased with himselfe,
and cover other vices with the like cloaks, may challenge no Interest in this promise: but the Bruised reed, that is, the contrite sinner, he who is displeased with himself,
he whose spirit grieveth, because he hath grieved Gods holy Spirit; he who because he hath done that which God abhorreth, abhorreth himselfe in dust and ashes;
he whose Spirit Grieveth, Because he hath grieved God's holy Spirit; he who Because he hath done that which God abhorreth, abhorreth himself in dust and Ashes;
hee who when God chasteneth him for his sinnes, kisseth his heavenly Fathers rod, and acknowledgeth that hee deserveth farre smarter blowes than those which yet hee feeles;
he who when God Chasteneth him for his Sins, Kisses his heavenly Father's rod, and acknowledgeth that he deserveth Far smarter blows than those which yet he feels;
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hee who alwaies feeling the weight of his sinnes, sigheth and groaneth under them, and never ceaseth to offer up prayers to God with strong cries, till hee be eased of them.
he who always feeling the weight of his Sins, sigheth and Groaneth under them, and never ceases to offer up Prayers to God with strong cries, till he be eased of them.
but doe wee cleanse them as he did? doe wee make our couches to swimme with teares of repentance? Wee have intertained with Mary Magdalen many soule sinnes,
but do we cleanse them as he did? do we make our couches to swim with tears of Repentance? we have entertained with Mary Magdalen many soul Sins,
but if otherwayes wee be not bruised in heart for our sinnes, and breake them off by mature repentance, wee shall bee either broken for them by sore chastisements in this world,
but if otherways we be not Bruised in heart for our Sins, and break them off by mature Repentance, we shall be either broken for them by soar chastisements in this world,
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But because the bruised reed was the measure of my former discourse, I will now fall to blow the smoaking flaxe, which Christ will not quench. To quench the light, especially the light of the spirit in our hearts, seemeth to bee a worke of darknesse,
But Because the Bruised reed was the measure of my former discourse, I will now fallen to blow the smoking flax, which christ will not quench. To quench the Light, especially the Light of the Spirit in our hearts, seems to be a work of darkness,
how then may it bee ascribed to the Father of lights, or what meaneth the Prophet to deny that Christ will doe that which is so repugnant to his nature, that if he would, he could not doe it? Religiously learned antiquity hath long ago assoyled this doubt, teaching us, that God quencheth as he hardneth, Non infundendo malitiam, sed subducendo gratiam, not by pouring on any thing like water to quench the flame,
how then may it be ascribed to the Father of lights, or what means the Prophet to deny that christ will do that which is so repugnant to his nature, that if he would, he could not do it? Religiously learned antiquity hath long ago assoiled this doubt, teaching us, that God quenches as he Hardeneth, Non infundendo Malitiam, sed subducendo gratiam, not by pouring on any thing like water to quench the flame,
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Our daily experience sheweth us, that a lampe or candle may bee extinguished three manner of wayes at least: 1. By a violent puffe of winde. 2. By the ill condition of the weeke, indisposed to burne. 3. By want of waxe,
Our daily experience shows us, that a lamp or candle may be extinguished three manner of ways At least: 1. By a violent puff of wind. 2. By the ill condition of the Week, indisposed to burn. 3. By want of wax,
By the first meanes the Divell, by the second man himselfe, by the third God quencheth the light of the spirit in them who love darknesse more than light;
By the First means the devil, by the second man himself, by the third God quenches the Light of the Spirit in them who love darkness more than Light;
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St. Gregory by smoaking flaxe understandeth the Aaronicall Priesthood now dimly burning, and ready to go out, he thinketh the flaxe to have some reference to the Priests linnen garments made of it.
Saint Gregory by smoking flax understands the Aaronical Priesthood now dimly burning, and ready to go out, he Thinketh the flax to have Some Referente to the Priests linen garments made of it.
Tertullian paraphraseth the smoaking flaxe, Momentaneum gentium fervorem, The momentary fervour of the Gentiles, in whom the light of nature by sinfull filthinesse being extinct, exhaleth most pestiferous fumes of noysome lusts.
Tertullian Paraphraseth the smoking flax, Momentaneous gentium fervorem, The momentary fervour of the Gentiles, in whom the Light of nature by sinful filthiness being extinct, exhaleth most pestiferous fumes of noisome Lustiest.
St. Chrysostome and St. Austin through the smoake discerne the Scribes and Pharisees, and other enemies of Christ, their envie and malice which soultred within them,
Saint Chrysostom and Saint Austin through the smoke discern the Scribes and Pharisees, and other enemies of christ, their envy and malice which soultred within them,
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They therfore extend the meaning of them to all weak Christians, either newly converted or relapsed, In quibus tamen relucet aliquid bonae spei. Scintilla aliqua pietatis veluti moribunda.
They Therefore extend the meaning of them to all weak Christians, either newly converted or relapsed, In quibus tamen relucet Aliquid bonae Spei. Scintilla Any pietatis Veluti moribunda.
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Breathing out bitter fumes for their sinnes, offending the godly with the ill savour of their lives, luke-warm to good workes, neere extinction, in whom yet remaines some light of faith and hope,
Breathing out bitter fumes for their Sins, offending the godly with the ill savour of their lives, lukewarm to good works, near extinction, in whom yet remains Some Light of faith and hope,
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Comfort then, O comfort the fainting spirits, and cheare up the drouping conscience, say to the bruised reed that is now unfit to make a pipe to sound,
Comfort then, Oh Comfort the fainting spirits, and cheer up the drooping conscience, say to the Bruised reed that is now unfit to make a pipe to found,
and with the fume offendeth the eyes of the godly, and with the stench their noses, thou shalt not bee quenched. Nothing is so easie as to breake a reed already bruised, the least weight doth it;
and with the fume offends the eyes of the godly, and with the stench their noses, thou shalt not be quenched. Nothing is so easy as to break a reed already Bruised, the least weight does it;
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yet neither of both were quenched. O miserable man that I am, saith S. Paul, in the person of a Christian travelling in his new birth, who shall deliver me from this body of death? here is a cloud of smoak, yet it is blown away in an instant,
yet neither of both were quenched. O miserable man that I am, Says S. Paul, in the person of a Christian traveling in his new birth, who shall deliver me from this body of death? Here is a cloud of smoke, yet it is blown away in an instant,
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Apollos at the first was but catechized in Johns Baptisme, but afterwards Aquila and Priscilla expounded unto him the way of God more perfectly, and hee helped them much which had beleeved through grace:
Apollos At the First was but Catechized in Johns Baptism, but afterwards Aquila and Priscilla expounded unto him the Way of God more perfectly, and he helped them much which had believed through grace:
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but when the evening was come, which was the preparation, that is, the day before the Sabbath, hee went in boldly unto Pilate, and craved the body of Jesus.
but when the evening was come, which was the preparation, that is, the day before the Sabbath, he went in boldly unto Pilate, and craved the body of jesus.
and God by his Spirit so blowed the sparke of divine knowledge in this smoaking flaxe, that the Church of God never saw a cleerer lamp burning in it since it had him.
and God by his Spirit so blowed the spark of divine knowledge in this smoking flax, that the Church of God never saw a clearer lamp burning in it since it had him.
If we consider the smoaking flaxe in the second condition, to wit, after the lampe is blowne out, the spirituall meaning is, That those in whom there was ever any spark of saving grace, shall never be quenched;
If we Consider the smoking flax in the second condition, to wit, After the lamp is blown out, the spiritual meaning is, That those in whom there was ever any spark of Saving grace, shall never be quenched;
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or that after the most fearfull blast of temptation, there remaines yet some divine fire in the heart of every true beleever, which Christ will never quench. Christ will not quench the smoaking flaxe,
or that After the most fearful blast of temptation, there remains yet Some divine fire in the heart of every true believer, which christ will never quench. christ will not quench the smoking flax,
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and use the utmost of our religious endeavours to kindle againe the lampe of faith in our soules, that sparke of divine faith and saving grace which wee conceive that wee have, will dye. As it is not presumption,
and use the utmost of our religious endeavours to kindle again the lamp of faith in our Souls, that spark of divine faith and Saving grace which we conceive that we have, will die. As it is not presumption,
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namely, to wash our selves, to make us cleane, to put away the evill of our doings from before Gods eyes, to cease to doe evill, to learne to doe well, to seeke judgement, to relieve the oppressed, to judge the fatherlesse, and to pleade for the widow, to breake off our sinnes by righteousnesse,
namely, to wash our selves, to make us clean, to put away the evil of our doings from before God's eyes, to cease to do evil, to Learn to do well, to seek judgement, to relieve the oppressed, to judge the fatherless, and to plead for the widow, to break off our Sins by righteousness,
as Tertullian speaketh in another case, aedificare in ruinam. The safe way to build our selves in our most holy faith, and surely fasten the anchor of our hope, is to conclude from amendment of life, repentance unto life:
as Tertullian speaks in Another case, aedificare in ruinam. The safe Way to built our selves in our most holy faith, and surely fasten the anchor of our hope, is to conclude from amendment of life, Repentance unto life:
if hee never cry for helpe, nor so much as put forth the hand of his faith, that Christ may take hold of it, and by effectuall grace draw him out of the mudde:
if he never cry for help, nor so much as put forth the hand of his faith, that christ may take hold of it, and by effectual grace draw him out of the mud:
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or iniquity against men, or impurity against his owne body, doth not his conscience tell him, that God is highly displeased with him? doth hee not feele the effects of his wrath in his soule,
or iniquity against men, or impurity against his own body, does not his conscience tell him, that God is highly displeased with him? does he not feel the effects of his wrath in his soul,
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if there bee any sparke in the weeke, any bitter fume drawing teares from his eyes, any fervour of zeale, any heate of love in him, any vehement desire of saving grace,
if there be any spark in the Week, any bitter fume drawing tears from his eyes, any fervour of zeal, any heat of love in him, any vehement desire of Saving grace,
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and what is this world, compared by Saint John to a sea of glasse, but slippery ice? in which though they who goe most warily slide often, and receive grievous falls;
and what is this world, compared by Saint John to a sea of glass, but slippery ice? in which though they who go most warily slide often, and receive grievous falls;
but I will put my feare in their hearts, that they shall not depart from mee:) and on the other side upon Christs praier, (I have prayed for thee that thy faith faile not) that they fall not irrecoverably,
but I will put my Fear in their hearts, that they shall not depart from me:) and on the other side upon Christ prayer, (I have prayed for thee that thy faith fail not) that they fallen not irrecoverably,
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or so dangerously, as that they dye of their fall. For whose comfort in their fearfullest conflicts with dispaire, I will lay such grounds of confidence,
or so dangerously, as that they die of their fallen. For whose Comfort in their fearfullest conflicts with despair, I will lay such grounds of confidence,
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By this house, albeit some of the Ancients understand the incarnation of the Sonne of God, who is the Wisedome of his Father, and might bee said then to build him an house, when hee framed a body to himselfe;
By this house, albeit Some of the Ancients understand the incarnation of the Son of God, who is the Wisdom of his Father, and might be said then to built him an house, when he framed a body to himself;
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so this standeth upon seven pillars: 1. The constancy of Gods love in Christ. 2. The certainty of his decrees. 3. The truth of his promises. 4. The power of regenerating grace. 5. The efficacy of Christs prayer and intercession for all Beleevers. 6. The safegard of the Almighties protection. 7. The testimony of the true ancient Church, which the Apostle himselfe graceth with the title of the pillar and ground of truth.
so this Stands upon seven pillars: 1. The constancy of God's love in christ. 2. The certainty of his decrees. 3. The truth of his promises. 4. The power of regenerating grace. 5. The efficacy of Christ prayer and Intercession for all Believers. 6. The safeguard of the Almighty's protection. 7. The testimony of the true ancient Church, which the Apostle himself graceth with the title of the pillar and ground of truth.
They upon whom God setteth such an especiall affection in Christ, that hee maketh a covenant of peace, and entreth into a contract of marriage with them, can never bee cast utterly out of favour, much lesse grow into eternall hatred and detestation, in such sort that they become the objects of endlesse misery, and subjects of everlasting malediction.
They upon whom God sets such an especial affection in christ, that he makes a Covenant of peace, and entereth into a contract of marriage with them, can never be cast utterly out of favour, much less grow into Eternal hatred and detestation, in such sort that they become the objects of endless misery, and subject's of everlasting malediction.
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For this kindnesse, whereby the Lord our Redeemer hath mercy on us, is everlasting. The covenant of this peace is immoveable, this contract is indissoluble:
For this kindness, whereby the Lord our Redeemer hath mercy on us, is everlasting. The Covenant of this peace is immoveable, this contract is indissoluble:
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What then can steale their hearts from Christ, or alienate his love from them? What shal separate them from this love of God in Christ? shall tribulation, or anguish,
What then can steal their hearts from christ, or alienate his love from them? What shall separate them from this love of God in christ? shall tribulation, or anguish,
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and what is the fuell which nourisheth this heavenly flame, but grace and vertue in us, which it selfe continually worketh in all them that are new creatures in Christ? Men affect others because of worth:
and what is the fuel which Nourishes this heavenly flame, but grace and virtue in us, which it self continually works in all them that Are new creatures in christ? Men affect Others Because of worth:
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All the spirituall beauty they have wherewith he is enamoured, is no other than the reflection and glisening of the beames of his grace, which beginneth and consummateth all good in us, working in us both the wil & the deed.
All the spiritual beauty they have wherewith he is enamoured, is no other than the reflection and glisening of the beams of his grace, which begins and consummateth all good in us, working in us both the will & the deed.
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How should hee not know them whom he fore-knew before the world began, and wrote their names in the booke of life? A glorious type whereof was the engraving the names of the twelve Tribes in twelve precious stones, with the point of a Diamond, never to be razed out.
How should he not know them whom he foreknew before the world began, and wrote their names in the book of life? A glorious type whereof was the engraving the names of the twelve Tribes in twelve precious stones, with the point of a Diamond, never to be razed out.
Therefore in the third place I erect for a third pillar, to support the doctrine delivered out of this Scripture, the promise of perseverance; which I need not hew nor square for the building, it fitteth of it selfe.
Therefore in the third place I erect for a third pillar, to support the Doctrine Delivered out of this Scripture, the promise of perseverance; which I need not hew nor square for the building, it fits of it self.
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To seduce any of the Elect, our Saviours If supposeth it to be impossible, for this were to plucke Christs sheep out of his hand, which none can do. All the Elect are those blessed ones on Christs right hand, to whom he shall say at the day of Judgement, Come ye blessed of my Father, inherite the kingdome prepared for you before the foundation of the world was laid:
To seduce any of the Elect, our Saviors If Supposeth it to be impossible, for this were to pluck Christ sheep out of his hand, which none can do. All the Elect Are those blessed ones on Christ right hand, to whom he shall say At the day of Judgement, Come you blessed of my Father, inherit the Kingdom prepared for you before the Foundation of the world was laid:
they are the Church of the first borne, which are written in heaven. Now although all that yeeld their assent to supernaturall verities revealed in Scripture, may not presume that their names are written in the booke of life;
they Are the Church of the First born, which Are written in heaven. Now although all that yield their assent to supernatural verities revealed in Scripture, may not presume that their names Are written in the book of life;
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and living godly, righteously, and soberly in this present world, and lay fast hold on Christ, have (no doubt) attained that faith, which Saint Paul stileth, the faith of Gods Elect:
and living godly, righteously, and soberly in this present world, and lay fast hold on christ, have (no doubt) attained that faith, which Saint Paul styleth, the faith of God's Elect:
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for such a faith purifieth the heart, justifieth before God, putteth us into the state of adoption, worketh by love, and is accompanied with repentance unto life: which gifts are never bestowed upon any reprobate,
for such a faith Purifieth the heart, Justifieth before God, putteth us into the state of adoption, works by love, and is accompanied with Repentance unto life: which Gifts Are never bestowed upon any Reprobate,
it resembleth the true Amaranthus, which, after all the flowers are blowne away, or drop downe at the fall of the leafe, being watered at the root, reviveth and serveth to make winter garlands:
it resembles the true Amaranthus, which, After all the flowers Are blown away, or drop down At the fallen of the leaf, being watered At the root, revives and serves to make winter garlands:
even so a firme and well grounded beliefe, after the flowers of open profession of Christ are blown away by the violent blasts of persecution and temptation, being moistened with the dew of grace from heaven,
even so a firm and well grounded belief, After the flowers of open profession of christ Are blown away by the violent blasts of persecution and temptation, being moistened with the due of grace from heaven,
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Constancy is not constancy if it vary, perseverance is not perseverance if it faile. And therfore S. Austin acutely determines, that this gift may be obtained by humble praier,
Constancy is not constancy if it vary, perseverance is not perseverance if it fail. And Therefore S. Austin acutely determines, that this gift may be obtained by humble prayer,
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for how should that gift it selfe bee lost, which keepeth all other graces from being lost, which otherwise might bee lost? When I name the gift of perseverance in the state of grace, I understand with that holy Father, such a gift, not onely without which wee cannot persevere,
for how should that gift it self be lost, which Keepeth all other graces from being lost, which otherwise might be lost? When I name the gift of perseverance in the state of grace, I understand with that holy Father, such a gift, not only without which we cannot persevere,
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Such an heavenly grace, whereby the infirmity of mans will is supported in such sort, that it is led by the spirit unfailably and unconquerably, so that though it be weake, yet it never faileth,
Such an heavenly grace, whereby the infirmity of men will is supported in such sort, that it is led by the Spirit unfailably and unconquerably, so that though it be weak, yet it never Faileth,
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This gift of the faithfull is shadowed out by those similitudes (whereto the godly and righteous man in Scripture is compared) viz. of a tree planted by the river side, whose leafe shall not wither.
This gift of the faithful is shadowed out by those Similitudes (whereto the godly and righteous man in Scripture is compared) viz. of a tree planted by the river side, whose leaf shall not wither.
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Of the hill of Sion, which may not be removed, but standeth fast for ever, Psal. 125.1. Of a house built upon a rocke, Quae Obvia ventorum furiis expostaque ponto Vim cunctam, atque minas perfert coelique marisque Ipsa immota manens.
Of the hill of Sion, which may not be removed, but Stands fast for ever, Psalm 125.1. Of a house built upon a rock, Quae Obvia Ventorum furiis expostaque ponto Vim cunctam, atque minas perfert coelic marisque Ipsa Immota manens.
but it is fully, plainly, and most evidently expressed, & promised in those words of Jeremy, I will make an everlasting covenant with them, that I will not turne away from them to doe them good,
but it is Fully, plainly, and most evidently expressed, & promised in those words of Jeremiah, I will make an everlasting Covenant with them, that I will not turn away from them to do them good,
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That which glareth for a time in the aire, and out-braveth the stars, even of the first rank or magnitude, but after a few daies playeth least in sight, is a Comet, no true starre:
That which glareth for a time in the air, and out-braveth the Stars, even of the First rank or magnitude, but After a few days plays least in sighed, is a Cometam, no true star:
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and is washed off with a showre. Feigned things, and false, saith the Oratour, soone fall like blossomes; true glory taketh root, and spreadeth it selfe.
and is washed off with a shower. Feigned things, and false, Says the Orator, soon fallen like blossoms; true glory Takes root, and spreadeth it self.
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The truth himselfe, our Lord and Saviour, maketh perseverance a certain note of true Disciples: If yee continue in my word, then are you my Disciples indeed.
The truth himself, our Lord and Saviour, makes perseverance a certain note of true Disciples: If ye continue in my word, then Are you my Disciples indeed.
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The fourth pillar I named unto you was the power of regenerating grace, whereby wee are begotten againe unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled,
The fourth pillar I nam unto you was the power of regenerating grace, whereby we Are begotten again unto a lively hope by the resurrection of jesus christ from the dead, to an inheritance incorruptible and undefiled,
I answer: 1. Outwardly, the powerfull ministry of the Word and Sacraments. 2. Inwardly, renewing grace infused into the soule at the first moment of our conversion.
I answer: 1. Outwardly, the powerful Ministry of the Word and Sacraments. 2. Inwardly, renewing grace infused into the soul At the First moment of our conversion.
This grace is by the holy Ghost termed the engraffed word, sometimes the annointing that abideth in us, sometimes the spirit dwelling in us, sometimes a Well of water springing up to everlasting life, sometimes Gods seed remaining in us, sometimes incorruptible seed: whence we may frame an argument like to that of our Saviours to Nicodemus, As that which is borne of corruptible seed, is corruptible;
This grace is by the holy Ghost termed the engrafted word, sometime the anointing that Abideth in us, sometime the Spirit Dwelling in us, sometime a Well of water springing up to everlasting life, sometime God's seed remaining in us, sometime incorruptible seed: whence we may frame an argument like to that of our Saviors to Nicodemus, As that which is born of corruptible seed, is corruptible;
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How can he that is borne of incorruptible and spirituall seed be corrupted, and dye spiritually? how can hee that hath in his belly a Well of ever-springing water, thirst eternally? how can he in whom the annointing S. John speaketh of abideth, putresie in his sinnes? how can hee in whom the spirit dwelleth, be estranged from the love of God? how can he that is borne of God, become a childe of the Divell? Saint John strongly argueth against it:
How can he that is born of incorruptible and spiritual seed be corrupted, and die spiritually? how can he that hath in his belly a Well of everspringing water, thirst eternally? how can he in whom the anointing S. John speaks of Abideth, putresie in his Sins? how can he in whom the Spirit dwells, be estranged from the love of God? how can he that is born of God, become a child of the devil? Saint John strongly argue against it:
I conclude this argument with that daring interrogation of Saint Austin; Against so cleere and loud sounding trumpet of divine truth, what man of a sober and watchfull faith will endure to heare any voices or words from man?
I conclude this argument with that daring interrogation of Saint Austin; Against so clear and loud sounding trumpet of divine truth, what man of a Sobrium and watchful faith will endure to hear any voices or words from man?
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The fifth pillar is Christs prayer for the perseverance of all true beleevers. The pillar is like to Jacobs ladder, that reacheth from earth to heaven;
The fifth pillar is Christ prayer for the perseverance of all true believers. The pillar is like to Jacobs ladder, that reaches from earth to heaven;
If wee obtaine whatsoever we aske for Christs sake, shall not Christ obtaine what he asketh for us? If the Word of God sustaine the whole frame of nature, shall not Christs prayer be able to support a weake Christian? Doth God heare the softest voice,
If we obtain whatsoever we ask for Christ sake, shall not christ obtain what he asks for us? If the Word of God sustain the Whole frame of nature, shall not Christ prayer be able to support a weak Christian? Does God hear the Softest voice,
and lowest sigh and groane of his children upon earth, and will he not heare the loud cry of his Sonne in his bosome in heaven? What therefore if Sathan seeke to winnow us like wheat? Saint Cyprian biddeth us never to feare blowing away:
and lowest sighs and groan of his children upon earth, and will he not hear the loud cry of his Son in his bosom in heaven? What Therefore if Sathan seek to winnow us like wheat? Saint Cyprian bids us never to Fear blowing away:
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Shall Sathans fanning bee more powerfull to scatter, than Christs prayer to gather us? shall any winde of temptation be of more force to blow us out of the heape,
Shall Satan's fanning be more powerful to scatter, than Christ prayer to gather us? shall any wind of temptation be of more force to blow us out of the heap,
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Why so? Peter is not here considered as the first precious stone in the foundation of the heavenly Jerusalem, shining in spirituall graces above his brethren;
Why so? Peter is not Here considered as the First precious stone in the Foundation of the heavenly Jerusalem, shining in spiritual graces above his brothers;
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or hereafter shall be winnowed by Sathan. Thus Saint Austin conceiveth of our Saviours prayer, when Christ said, I have prayed for thee, Peter, that thy faith faile not;
or hereafter shall be winnowed by Sathan. Thus Saint Austin conceiveth of our Saviors prayer, when christ said, I have prayed for thee, Peter, that thy faith fail not;
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like to that of Pliny to Trajane, What a favour is this, what security, what happinesse, he sweareth by whom wee all sweare? so may I say with farre greater reason, What a favour doth God vouchsafe unto us, what security doth he give us, what a happinesse is it for us, Orat is per quem oramus;
like to that of pliny to Trajan, What a favour is this, what security, what happiness, he Sweareth by whom we all swear? so may I say with Far greater reason, What a favour does God vouchsafe unto us, what security does he give us, what a happiness is it for us, Orat is per Whom oramus;
This pillar is thus erected by Saint Peter, Those that are begotten againe to a lively hope, are kept by the power of God through faith unto salvation;
This pillar is thus erected by Saint Peter, Those that Are begotten again to a lively hope, Are kept by the power of God through faith unto salvation;
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The Patrons of the apostacy of Saints cannot infringe this argument, unlesse they could weaken or shorten the arme of the Almighty, who is able to keep that which is committed unto him against that day;
The Patrons of the apostasy of Saints cannot infringe this argument, unless they could weaken or shorten the arm of the Almighty, who is able to keep that which is committed unto him against that day;
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which, according to his gracious promises, hee most certainly performeth two manner of wayes: 1. Partly by arming us continually with new strength of grace to resist temptation, in what kind soever. 2. Partly by inhibiting and restraining the assaults themselves, both in respect of 1. The violence, 2. The continuance of them.
which, according to his gracious promises, he most Certainly Performeth two manner of ways: 1. Partly by arming us continually with new strength of grace to resist temptation, in what kind soever. 2. Partly by inhibiting and restraining the assaults themselves, both in respect of 1. The violence, 2. The Continuance of them.
Our gracious God for our health and safety knoweth how to keep that within bounds, which hee suffereth in justice to goe out against us, in such sort that the raging storme shall wash us all over, but shall not drowne us.
Our gracious God for our health and safety Knoweth how to keep that within bounds, which he suffers in Justice to go out against us, in such sort that the raging storm shall wash us all over, but shall not drown us.
than he knoweth may be borne, so that he permitteth not a man to be in durance the fourth day, whose patience he knoweth cannot hold out beyond the third.
than he Knoweth may be born, so that he permitteth not a man to be in durance the fourth day, whose patience he Knoweth cannot hold out beyond the third.
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God is faithfull, who will not suffer you to bee tempted above that you are able, but will with the temptation also make a way to escape, that you may be able to beare it:
God is faithful, who will not suffer you to be tempted above that you Are able, but will with the temptation also make a Way to escape, that you may be able to bear it:
and the more hee is beat upon, yea and overwhelmed also sometimes with the billowes of troubles and afflictions, the better he thriveth spiritually in grace.
and the more he is beatrice upon, yea and overwhelmed also sometime with the billows of Troubles and afflictions, the better he thrives spiritually in grace.
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The seventh and last pillar to uphold the doctrine delivered, is the judgement of the ancient Church, upon record in the authenticall writings of the ancient Fathers that flourished within sixe hundred yeeres after Christ.
The seventh and last pillar to uphold the Doctrine Delivered, is the judgement of the ancient Church, upon record in the authentical writings of the ancient Father's that flourished within sixe hundred Years After christ.
for it is impossible that what God once quickneth (hee meaneth by spirituall grace) should ever be killed or destroyed, either by himselfe or any other.
for it is impossible that what God once Quickeneth (he means by spiritual grace) should ever be killed or destroyed, either by himself or any other.
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Saint Cyprian secondeth Origen, who will have no man entertaine any such thought, as if good men and true beleevers ever revolted finally from the Church:
Saint Cyprian secondeth Origen, who will have no man entertain any such Thought, as if good men and true believers ever revolted finally from the Church:
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Saint Chrysostome joyneth upon the same issue, commenting upon the words of Saint Paul (by whom also wee have accesse by faith unto this grace wherein we stand) thus, He saith well the grace wherein wee stand:
Saint Chrysostom Joineth upon the same issue, commenting upon the words of Saint Paul (by whom also we have access by faith unto this grace wherein we stand) thus, He Says well the grace wherein we stand:
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Here hee toucheth upon or striketh at the old Law, which first being given in tables of stone, is abolished, the tables being broken under the Mount by Moses:
Here he touches upon or striketh At the old Law, which First being given in tables of stone, is abolished, the tables being broken under the Mount by Moses:
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but wee have an answer ready at hand, that the gold, which by wicked perswasions of the Divell can be laid under his feet like dirt, was never gold in the sight of God;
but we have an answer ready At hand, that the gold, which by wicked persuasions of the devil can be laid under his feet like dirt, was never gold in the sighed of God;
You see with a little blowing what a cleere light the smoaking flaxe in my Text giveth to this Theologicall verity (viz.) that regenerating grace and justifying faith cannot be utterly lost, or totally extinct.
You see with a little blowing what a clear Light the smoking flax in my Text gives to this Theological verity (viz.) that regenerating grace and justifying faith cannot be utterly lost, or totally extinct.
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Is the oyntment of the Spirit so precious, that the least drop of it saveth the life of the soule? Is the least seed of the Word incorruptible? Is the smallest sparke of true charity unquenchable? Cannot justifying faith be ever lost;
Is the ointment of the Spirit so precious, that the least drop of it Saveth the life of the soul? Is the least seed of the Word incorruptible? Is the Smallest spark of true charity unquenchable? Cannot justifying faith be ever lost;
nor the state of grace forfeited? Why then doe we not strive for this state? why doe we not, with the rich Merchant in the Gospel, sell all that wee have to gaine this pearle of faith? When we have got it,
nor the state of grace forfeited? Why then do we not strive for this state? why do we not, with the rich Merchant in the Gospel, fell all that we have to gain this pearl of faith? When we have god it,
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Other pearles have their estimation from men; but men have their estimation from this pearle. Other Jewels when they are got may bee lost, and that very easily;
Other Pearls have their estimation from men; but men have their estimation from this pearl. Other Jewels when they Are god may be lost, and that very Easily;
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Why do they not rather looke after and labour for the state of grace, which is past all hazzard, being assured to us by the hand-writing of God, and the seale of his Spirit? An estate not for terme of yeers, but for eternity;
Why do they not rather look After and labour for the state of grace, which is past all hazard, being assured to us by the handwriting of God, and the seal of his Spirit? an estate not for term of Years, but for eternity;
You see how the smoaking flaxe being blowne, kindles the heat of our zeale, and enflameth us on the purchasing the estate of grace by the price of Christs bloud.
You see how the smoking flax being blown, kindles the heat of our zeal, and inflameth us on the purchasing the estate of grace by the price of Christ blood.
yet must it be very discreetly handled, and seasonably applyed to such and such onely as are heavie laden, and bruised with the weight and sense of their sinne, and through inward or outward affliction smoake for them: and are,
yet must it be very discreetly handled, and seasonably applied to such and such only as Are heavy laden, and Bruised with the weight and sense of their sin, and through inward or outward affliction smoke for them: and Are,
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and can never fall away from it, or become a cast-away, is to minister hot potions to a man in a burning fever, which is the ready way to stifle him,
and can never fallen away from it, or become a castaway, is to minister hight potions to a man in a burning fever, which is the ready Way to stifle him,
when the patient is in danger of swouning. It is the part, saith S. Austin, of a deceitfull or unskilfull Physician or Chyrurgian, to lay a wholsome salve or plaster so on, that it doe no good,
when the patient is in danger of swooning. It is the part, Says S. Austin, of a deceitful or unskilful physician or Chirurgian, to lay a wholesome salve or plaster so on, that it do not good,
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Having therefore made a most soveraign salve out of the words of my Text for the sores of a wounded conscience, I am now to shew you how to use, and when to apply it;
Having Therefore made a most sovereign salve out of the words of my Text for the sores of a wounded conscience, I am now to show you how to use, and when to apply it;
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so is there also in the soule of a faithfull Christian sometimes deliquium spiritus, an utter fainting and failing in all the motions and operations of grace;
so is there also in the soul of a faithful Christian sometime deliquium spiritus, an utter fainting and failing in all the motions and operations of grace;
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and highly esteeme the comforts of the Gospel, withdraweth the spirit from him for a season, during which time of spirituall desertion he lyeth as it were in a swoune, feeling no motion of the spirit,
and highly esteem the comforts of the Gospel, withdraweth the Spirit from him for a season, during which time of spiritual desertion he lies as it were in a swoon, feeling no motion of the Spirit,
and, Blessed are they which hunger and thirst for righteousnesse; for they shall be filled. 4. If hee sinke deeper into the gulfe of desperation, and say:
and, Blessed Are they which hunger and thirst for righteousness; for they shall be filled. 4. If he sink Deeper into the gulf of desperation, and say:
what hope then for me? Answer him, great; as great as thy sorrow, which is by so much the fuller, because it hath no vent. None grieveth more truly, than hee who grieveth because hee cannot grieve.
what hope then for me? Answer him, great; as great as thy sorrow, which is by so much the fuller, Because it hath no vent. None Grieveth more truly, than he who Grieveth Because he cannot grieve.
but is not able to bring forth a word, beggeth after a more effectuall manner, even because hee cannot utter his prayer by speech, his very dumbnesse pleads for him;
but is not able to bring forth a word, beggeth After a more effectual manner, even Because he cannot utter his prayer by speech, his very dumbness pleads for him;
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but cannot, which rendeth the heart continually, and maketh it evaporate into secret sighes, best expresseth it selfe to him of whom the Prophet speaketh:
but cannot, which rendeth the heart continually, and makes it evaporate into secret sighs, best Expresses it self to him of whom the Prophet speaks:
6. If he sink so low, that the pit is ready to shut her mouth over him, and he being now even swallowed up in the gulfe of despaire, breathe out his last sigh,
6. If he sink so low, that the pit is ready to shut her Mouth over him, and he being now even swallowed up in the gulf of despair, breathe out his last sighs,
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Hast thou never felt any remorse of conscience in all thy life? Wast thou never pricked in heart at the Sermon of some Peter? Wert thou never ravished with joy,
Hast thou never felt any remorse of conscience in all thy life? Wast thou never pricked in heart At the Sermon of Some Peter? Wertenberg thou never ravished with joy,
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what remaineth but that I pray to God to kindle in us this light, and inflame this heate more and more, to revive the spirit of the humble, to cheare up the drouping lookes,
what remains but that I pray to God to kindle in us this Light, and inflame this heat more and more, to revive the Spirit of the humble, to cheer up the drooping looks,
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and cure the wounded consciences, and heale the broken hearts of them that mourne for their sinnes, that is, to beare up the bruised and bowed reed that it be not broken,
and cure the wounded Consciences, and heal the broken hearts of them that mourn for their Sins, that is, to bear up the Bruised and bowed reed that it be not broken,
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A Sermon preached before the high Commission in his Graces Chappell at Lambeth, Novemb. 20. 1619. THE THIRD SERMON. MATTH. 12.19. Hee shall not strive nor cry, neither shall any man heare his voice in the streets. Most REVEREND, &c. IN these words we have set before us in the person of our Saviour an Idea and perfect image of meeknesse;
A Sermon preached before the high Commission in his Graces Chapel At Lambeth, November 20. 1619. THE THIRD SERMON. MATTHEW. 12.19. He shall not strive nor cry, neither shall any man hear his voice in the streets. Most REVEREND, etc. IN these words we have Set before us in the person of our Saviour an Idea and perfect image of meekness;
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the characters whereof are three: 1. Calmenesse in affection, He will not strive. 2. Softnesse and lownesse in speech, Hee will not cry, &c. 3. Innocency in action, He will not breake, &c.
the characters whereof Are three: 1. Calmness in affection, He will not strive. 2. Softness and lowness in speech, He will not cry, etc. 3. Innocency in actium, He will not break, etc.
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So that the three members in this sentence, are like the three strings in a Dulcimer, all Unisons. Wherefore in the handling of this Text, I will strike them all together. Seneca in his books of clemency, which Queene Elizabeth so highly esteemed, that shee gave them the next place to the holy Scriptures, reades a divine Lecture to a Prince in these words:
So that the three members in this sentence, Are like the three strings in a Dulcimer, all Unisons. Wherefore in the handling of this Text, I will strike them all together. Senecca in his books of clemency, which Queen Elizabeth so highly esteemed, that she gave them the next place to the holy Scriptures, reads a divine Lecture to a Prince in these words:
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What the wise Philosopher prescribeth to a good Prince, the Prophet Esay describeth in our King Messias, who was so milde in his disposition, that hee was never stirred to passion;
What the wise Philosopher prescribeth to a good Prince, the Prophet Isaiah Describeth in our King Messias, who was so mild in his disposition, that he was never stirred to passion;
Yet here a still small voice is returned by an eccho. For the words which I have read unto you in S. Matthew are no other than the eccho of the voice of the Prophet Esay.
Yet Here a still small voice is returned by an echo. For the words which I have read unto you in S. Matthew Are no other than the echo of the voice of the Prophet Isaiah.
None so frequently inserteth testimonies out of the Old Testament into his story as hee, which hee so pertinently applyeth, that in his Gospel every man may discerne the truth of that observation of the Ancients (viz.) that the New Testament is vailed in the Old,
None so frequently inserteth testimonies out of the Old Testament into his story as he, which he so pertinently Applieth, that in his Gospel every man may discern the truth of that observation of the Ancients (viz.) that the New Testament is veiled in the Old,
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Or rather like opposite looking-glasses, reflecting the same image one upon the other, to wit, the brightness of God his glory, & the expresse image of his person.
Or rather like opposite Looking-glasses, reflecting the same image one upon the other, to wit, the brightness of God his glory, & the express image of his person.
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& make as if there were divers Sunnes in the sky, which are indeed but parelii pictures and representations of the selfe same Sunne, the Sunne of righteousnesse. The Prophet Esay pointeth to the Messias,
& make as if there were diverse Suns in the sky, which Are indeed but parelii pictures and representations of the self same Sun, the Sun of righteousness. The Prophet Isaiah pointeth to the Messias,
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as it were afarre off, saying, Behold the servant of God whom he upholdeth, his Elect, in whom his soule delighteth, upon whom he hath put his spirit, he shall bring forth judgement to the Gentiles;
as it were afar off, saying, Behold the servant of God whom he upholds, his Elect, in whom his soul delights, upon whom he hath put his Spirit, he shall bring forth judgement to the Gentiles;
Which you shall plainly descry, if you cast backe your eye on the story set down a little above my Text. There shall you find Christ stretching out his hand of mercy to a withered hand,
Which you shall plainly descry, if you cast back your eye on the story Set down a little above my Text. There shall you find christ stretching out his hand of mercy to a withered hand,
and though hee were so ill requited for his good deeds, and miraculous cures, yet he goes about still doing good in all places, healing their sicke, curing their blind, lame,
and though he were so ill requited for his good Deeds, and miraculous cures, yet he Goes about still doing good in all places, healing their sick, curing their blind, lame,
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and deafe, and withall charging them, that they should not make him knowne, That it might bee fulfilled, saith the Evangelist, &c. That it was fulfilled which God spake by the Prophet Esay,
and deaf, and withal charging them, that they should not make him known, That it might be fulfilled, Says the Evangelist, etc. That it was fulfilled which God spoke by the Prophet Isaiah,
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but contrariwise, when St. Peter drew a sword in his defence, and strooke off a servant of the high Priests eare, he rebuked him, saying, Put up thy sword, thinkest thou that I cannot now pray to my Father,
but contrariwise, when Saint Peter drew a sword in his defence, and struck off a servant of the high Priests ear, he rebuked him, saying, Put up thy sword, Thinkest thou that I cannot now pray to my Father,
and hee shall presently give mee more than twelve legions of Angels? but how then shall the Scripture be fulfilled? He shall not cry, nor lift up his voice, saith the Prophet.
and he shall presently give me more than twelve legions of Angels? but how then shall the Scripture be fulfilled? He shall not cry, nor lift up his voice, Says the Prophet.
The Evangelist testifieth he did not. For the people which lay maimed and diseased, like bruised reeds upon the ground, he went not over, but raised them up;
The Evangelist Testifieth he did not. For the people which lay maimed and diseased, like Bruised reeds upon the ground, he went not over, but raised them up;
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1. It inferreth for the reproofe of the Jew, that the first comming of the King Messias was to be private and silent, without any outward pompe or great noise.
1. It infers for the reproof of the Jew, that the First coming of the King Messias was to be private and silent, without any outward pomp or great noise.
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and when they enter any City, it is with great noise and tumult, ringing of Bels, sound of Trumpets, peales of Ordnance, ratling of Speares, clattering of Coaches, and clamours of the People;
and when they enter any city, it is with great noise and tumult, ringing of Bells, found of Trumpets, peals of Ordnance, rattling of Spears, clattering of Coaches, and clamours of the People;
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This privacy of his first entry into the world pleaseth not the carnall Jew, whose thoughts are all upon a temporall Monarch, that should buy out Croesus his wealth,
This privacy of his First entry into the world Pleases not the carnal Jew, whose thoughts Are all upon a temporal Monarch, that should buy out Croesus his wealth,
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yet was Christ his quiet seizing upon his Kingdome most correspondent to the prediction of the Prophet, He shall come downe like raine into a fleece of wooll, or upon the mowne grasse, that is, not heard,
yet was christ his quiet seizing upon his Kingdom most correspondent to the prediction of the Prophet, He shall come down like rain into a fleece of wool, or upon the mown grass, that is, not herd,
For delicate members, and such as must be continually wrapt in soft raiment, & that can endure no hardnesse, sort not well with a head crowned with thornes. By the Law, The feathers of such fowles as had been sacrificed, were cast in locum cinerum, into the place of ashes.
For delicate members, and such as must be continually wrapped in soft raiment, & that can endure no hardness, sort not well with a head crowned with thorns. By the Law, The Feathers of such fowls as had been sacrificed, were cast in locum cinerum, into the place of Ashes.
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Tell the daughter of Sion, behold, the King commeth unto thee meeke, &c. the same the Evangelist confirmeth through the whole Gospel, by the speeches and silence, actions and passions, life and death of the Lord of life.
Tell the daughter of Sion, behold, the King comes unto thee meek, etc. the same the Evangelist confirmeth through the Whole Gospel, by the Speeches and silence, actions and passion, life and death of the Lord of life.
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if ever the tongue of any dropped honey, and his breath were as sweet and savoury as Roses in the Spring, it was certainly our Redeemers, who is that hee spake,
if ever the tongue of any dropped honey, and his breath were as sweet and savoury as Roses in the Spring, it was Certainly our Redeemer's, who is that he spoke,
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how did hee demeane himselfe towards those uncivill and inhumane Samaritans, who denied him lodging? Against whom James and John, the sonnes of thunder, were so incensed, that they would have called downe fire from heaven to destroy them, by the example of Elias.
how did he demean himself towards those Uncivil and inhumane Samaritans, who denied him lodging? Against whom James and John, the Sons of thunder, were so incensed, that they would have called down fire from heaven to destroy them, by the Exampl of Elias.
nay, rather he rebuketh his Disciples, whom zeale and love transported too farre, and by telling them, they knew not of what spirit they were, he shewed apparently what spirit he was, who when the Scribes and Pharisees laid Sorcery and Necromancy to his charge, saying:
nay, rather he Rebuketh his Disciples, whom zeal and love transported too Far, and by telling them, they knew not of what Spirit they were, he showed apparently what Spirit he was, who when the Scribes and Pharisees laid Sorcery and Necromancy to his charge, saying:
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Perhaps he pitied their ignorance, or had respect to the dignity and place of the Scribes and Pharisees, who bare the greatest sway among the people, may some say.
Perhaps he pitied their ignorance, or had respect to the dignity and place of the Scribes and Pharisees, who bore the greatest sway among the people, may Some say.
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But what was there in his owne Disciple Judas, that he should grace that damned caitiffe, that traiterous servant, that sonne of perdition, with the title of Friend, when he came to play the most unfriendly and ungratefull part that ever was acted,
But what was there in his own Disciple Judas, that he should grace that damned caitiff, that traitorous servant, that son of perdition, with the title of Friend, when he Come to play the most unfriendly and ungrateful part that ever was acted,
even to betray his Lord and Master? Friend, wherefore art thou come? doest thou betray the sonne of man with a kisse? I have spoken of the speeches of our Saviour, let me not passe in silence his meek silence,
even to betray his Lord and Master? Friend, Wherefore art thou come? dost thou betray the son of man with a kiss? I have spoken of the Speeches of our Saviour, let me not pass in silence his meek silence,
When the Judge of all flesh was condemned, the beauty of Heaven spit upon, the King of glory crowned with thornes, the Maker of the world made a spectacle of misery to the whole world. When his Disciples forsooke him, his owne Nation accused him, the Judge condemned him, the servants buffeted him, the souldiers deluded him, the people exclaimed against him, the Scribes and Pharisees scoffed at him, the executioners tormented him in all parts of his body.
When the Judge of all Flesh was condemned, the beauty of Heaven spit upon, the King of glory crowned with thorns, the Maker of the world made a spectacle of misery to the Whole world. When his Disciples forsook him, his own nation accused him, the Judge condemned him, the Servants buffeted him, the Soldiers deluded him, the people exclaimed against him, the Scribes and Pharisees scoffed At him, the executioners tormented him in all parts of his body.
When the Starres were confounded with shame, the Elements troubled, the Earth trembled, the Stones clave with indignation, the vaile of the Temple rent it selfe, the Heaven mourned in sables, the Sunne, that he might not behold such outrage done upon so sacred a person, drew in his beams.
When the Stars were confounded with shame, the Elements troubled, the Earth trembled, the Stones clave with Indignation, the veil of the Temple rend it self, the Heaven mourned in sables, the Sun, that he might not behold such outrage done upon so sacred a person, drew in his beams.
Whose thoughts are not swallowed up in admiration at this, that he who is adored in heaven, is not yet revenged upon the earth? You see meeknesse in his passions,
Whose thoughts Are not swallowed up in admiration At this, that he who is adored in heaven, is not yet revenged upon the earth? You see meekness in his passion,
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whether naturall or miraculous, so indeed they are usually distinguished; albeit Christs miraculous actions were naturall in him, proceeding from his divine nature:
whither natural or miraculous, so indeed they Are usually distinguished; albeit Christ miraculous actions were natural in him, proceeding from his divine nature:
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Hee hath done all well, giving to the lame feet, to the maimed strength, to the dumbe speech, to the deafe eares, to the blind sight, to the sicke health, to the dead life, to the living everlasting joy and comfort.
He hath done all well, giving to the lame feet, to the maimed strength, to the dumb speech, to the deaf ears, to the blind sighed, to the sick health, to the dead life, to the living everlasting joy and Comfort.
If grace bee a dew, it cannot but moisten and soften the heart, and make it like Gedeons fleece, Judges 6.37. which was full of moisture when all the ground about it was dry.
If grace be a due, it cannot but moisten and soften the heart, and make it like Gedeons fleece, Judges 6.37. which was full of moisture when all the ground about it was dry.
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and of it, than this, that God commandeth it in his Word, Christ patterneth it in his life and death, the holy Spirit produceth it in our hearts, our very nature enclineth us to it,
and of it, than this, that God commands it in his Word, christ patterneth it in his life and death, the holy Spirit Produceth it in our hearts, our very nature Inclineth us to it,
Walke worthy of the vocation whereunto you are called, with all lowlinesse and meeknesse, with long-suffering, forbearing one another in love, endeavouring to keep the unitie of the Spirit in the bond of peace.
Walk worthy of the vocation whereunto you Are called, with all lowliness and meekness, with long-suffering, forbearing one Another in love, endeavouring to keep the unity of the Spirit in the bound of peace.
if it bee not either quenched by the teares of repentance, or slacked by the infusion of divine grace, especially the grace of meeknesse, which in the heart is tendernesse, in the disposition softnesse, in the affections temper, in the minde calmenesse, in the carriage sweetnesse.
if it be not either quenched by the tears of Repentance, or slacked by the infusion of divine grace, especially the grace of meekness, which in the heart is tenderness, in the disposition softness, in the affections temper, in the mind calmness, in the carriage sweetness.
The greater the temptation is, and the more forcible the assault of Sathan upon the frailty of our nature, the lesse the sinne is, or at least more pardonable.
The greater the temptation is, and the more forcible the assault of Sathan upon the frailty of our nature, the less the sin is, or At least more pardonable.
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Nature seemeth to prescribe this method, which alwayes sendeth a flash of lightening before we heare a clap of thunder; Et afflatur omne, priusquam percutitur:
Nature seems to prescribe this method, which always sends a flash of lightning before we hear a clap of thunder; Et afflatur omne, priusquam percutitur:
but when the malice and cruelty of the Judge was exasperated against us, and our savage tormentors fell afresh upon our wearied and worne-out bodie, sometimes tearing it with whips, sometimes bruising it with clubs, sometimes stretching it upon the racke, sometimes scorching it with fire, our flesh forsooke us in the conflict, the weaknesse of our bowels gave place,
but when the malice and cruelty of the Judge was exasperated against us, and our savage tormentors fell afresh upon our wearied and wornout body, sometime tearing it with whips, sometime bruising it with Clubs, sometime stretching it upon the rack, sometime scorching it with fire, our Flesh forsook us in the conflict, the weakness of our bowels gave place,
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Beloved, you were never yet brought to the fiery tryall, that you might know how farre the extremity of torment might worke and prevaile upon the infirmity of your flesh:
beloved, you were never yet brought to the fiery trial, that you might know how Far the extremity of torment might work and prevail upon the infirmity of your Flesh:
This course God hath most strictly kept, sending Noah to the old World, Moses and Aaron to Egypt, Lot to Sodome, Obadiah to Edom, Jonah to Nineveh, the old Prophets and Christ himselfe to Jerusalem, that they might prevent Gods judgements, by repenting them of their sinne;
This course God hath most strictly kept, sending Noah to the old World, Moses and Aaron to Egypt, Lot to Sodom, Obadiah to Edom, Jonah to Nineveh, the old prophets and christ himself to Jerusalem, that they might prevent God's Judgments, by repenting them of their sin;
the denuntiation of death brought forth life; the prophecy of the overthrow overthrew the prophecy; the sentence of destruction made a nullity in the sentence.
the denunciation of death brought forth life; the prophecy of the overthrow overthrew the prophecy; the sentence of destruction made a nullity in the sentence.
And if Jerusalem had knowne the things that belonged to her peace, even in that day in which our Saviour fore-shewed her fatall doome, his prophecy had fell, and the City had stood.
And if Jerusalem had known the things that belonged to her peace, even in that day in which our Saviour foreshowed her fatal doom, his prophecy had fell, and the city had stood.
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And nothing is struck, which is not blasted before. And Art also doth the like: Cuncta priùs tentanda, sed immedicabile vulnus Ense recidendum est, ne pars sincera trahatur.
And nothing is struck, which is not blasted before. And Art also does the like: Everything priùs tentanda, sed immedicabile Wound Ense recidendum est, ne pars Sincere trahatur.
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Si frustra molliora cesserint, ferit venam. For Physicians first minister weak and gentle potions, and as the disease groweth, apply stronger medicines.
Si frustra molliora cesserint, Ferret venam. For Physicians First minister weak and gentle potions, and as the disease grows, apply Stronger medicines.
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They resemble Jeat, which burneth in water, but is quenched with oyle: or the Colossus at Tarentum, which you may move with your finger, but cannot wagge,
They resemble Jeat, which burns in water, but is quenched with oil: or the Colossus At Tarentum, which you may move with your finger, but cannot wag,
neverthelesse I have somewhat against thee, because thou hast left thy first love. Thirdly, to give them some good advice and counsell with our reproofe:
nevertheless I have somewhat against thee, Because thou hast left thy First love. Thirdly, to give them Some good Advice and counsel with our reproof:
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and to annoint thine eyes with eye-salve, that thou maist see. Lastly, to promise them favour upon any token of amendment: Be zealous therefore and repent:
and to anoint thine eyes with eyesalve, that thou Mayest see. Lastly, to promise them favour upon any token of amendment: Be zealous Therefore and Repent:
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Give me a tender-hearted Chirurgian, who being to set an arme or legge that is out of joynt, handleth it so gently, that the patient scant feeleth when the bone falleth in.
Give me a tender-hearted Chirurgeon, who being to Set an arm or leg that is out of joint, handleth it so gently, that the patient scant feeleth when the bone falls in.
Thus Nathan the Prophet handled King David, and by telling him first a parable of a poore man that had but one lambe, &c. and afterwards applying it unexpectedly to the King himself ere he was aware,
Thus Nathan the Prophet handled King David, and by telling him First a parable of a poor man that had but one lamb, etc. and afterwards applying it unexpectedly to the King himself ere he was aware,
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than after the manner of the Romans, when there was a mutiny in the Campe, to pay the tythe to justice, by executing every tenth man through the whole Army.
than After the manner of the Roman, when there was a mutiny in the Camp, to pay the tithe to Justice, by executing every tenth man through the Whole Army.
What was this else, than as Salust speaketh, to exhaust a city, not to purge it? I am not against the cutting off a rotten member, to preserve the whole body.
What was this Else, than as Sallust speaks, to exhaust a City, not to purge it? I am not against the cutting off a rotten member, to preserve the Whole body.
or cut off a member to save the whole, that therefore if a gangrene overspread the whole, we are to apply a Razor or Cupping-glasse. Seneca better adviseth:
or Cut off a member to save the Whole, that Therefore if a gangrene overspread the Whole, we Are to apply a Razor or Cupping-glass. Senecca better adviseth:
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Chuse therefore the fattest of the beasts for sacrifice, that is, make the chiefe authours and ring-leaders in any sedition or riot a sinne-offering for the rest, and an example unto all.
Choose Therefore the Fattest of the beasts for sacrifice, that is, make the chief Authors and ringleaders in any sedition or riot a sin-offering for the rest, and an Exampl unto all.
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Alexander in punishing the rebellion of the Articinae: Scipio in disciplinating his Army, as if they had all read that divine sentence of Seneca, To kill men pell mell,
Alexander in punishing the rebellion of the Articinae: Scipio in disciplinating his Army, as if they had all read that divine sentence of Senecca, To kill men pell mell,
A good Magistrate should not bee like the iron instruments of Chirurgians, that have no sense at all of the intolerable paine which they cause in the part pricked or launced;
A good Magistrate should not be like the iron Instruments of Chirurgeons, that have no sense At all of the intolerable pain which they cause in the part pricked or lanced;
but to shed teares, as well for others grievous affliction, as our owne sinnes? Teares, saith the Poet, are the most sensible, and best sensible parts we have; Nostri pars optima sensus:
but to shed tears, as well for Others grievous affliction, as our own Sins? Tears, Says the Poet, Are the most sensible, and best sensible parts we have; Our pars optima sensus:
and they that have sap of grace in them are fullest of them. NONLATINALPHABET. If Augustus never pronounced a capitall sentence, without fetching a deep sigh:
and they that have sap of grace in them Are Fullest of them.. If Augustus never pronounced a capital sentence, without fetching a deep sighs:
when he put thirty of them to death, to expiate the trespasse of eight thousand: Nay, if God himselfe, who is void of all passion, is yet full of compassion;
when he put thirty of them to death, to expiate the trespass of eight thousand: Nay, if God himself, who is void of all passion, is yet full of compassion;
If hee never pronounce the dreadfull sentence of destruction against any City or Country, without great regret and seeming reluctation, How shall I give thee up, O Ephraim? How shall I deliver thee, O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are kindled together.
If he never pronounce the dreadful sentence of destruction against any city or Country, without great regret and seeming reluctation, How shall I give thee up, Oh Ephraim? How shall I deliver thee, Oh Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? My heart is turned within me, my repentings Are kindled together.
when any of his children, our brethren, are like to be ruined by our sentence? How loth should wee bee to draw bloud one from another, who are members one of another,
when any of his children, our brothers, Are like to be ruined by our sentence? How loath should we be to draw blood one from Another, who Are members one of Another,
and wounded deeply with compassion? And doth hee not assure us, that whatsoever is done, bee it good or bad, to any of his little ones, is done unto him? Saul, Saul,
and wounded deeply with compassion? And does he not assure us, that whatsoever is done, be it good or bad, to any of his little ones, is done unto him? Saul, Saul,
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if you have no compassion on him here, calling for food in his starved, sighing for home in his banished, groaning for ease in his burthened, mourning for liberty in his imprisoned, crying for pity in his grievously afflicted and tortured members.
if you have no compassion on him Here, calling for food in his starved, sighing for home in his banished, groaning for ease in his burdened, mourning for liberty in his imprisoned, crying for pity in his grievously afflicted and tortured members.
When Benhadad the King of Syria was discomfited, and utterly overthrowne by the King of Israel, according to the advice of his servants, who told him that the Kings of Israel were mercifull, hee sent them clothed with sackcloth, with ropes upon their heads, to entreat for peace:
When Benhadad the King of Syria was discomfited, and utterly overthrown by the King of Israel, according to the Advice of his Servants, who told him that the Kings of Israel were merciful, he sent them clothed with Sackcloth, with ropes upon their Heads, to entreat for peace:
and sue day and night for pardon, and in the end you shall finde by your owne experience, that he that is over all is rich in mercy unto all that call upon him.
and sue day and night for pardon, and in the end you shall find by your own experience, that he that is over all is rich in mercy unto all that call upon him.
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For he will not only raise you up, and set you upon your feet, and pull the rope off your neckes, but will farther decke you with golden chaines of spirituall graces linked together:
For he will not only raise you up, and Set you upon your feet, and pull the rope off your necks, but will farther deck you with golden chains of spiritual graces linked together:
So the great Commander of heaven and earth, when he seeth your unfeigned humility, and lowest submission to him, will raise you up, put a crowne of glory upon your head,
So the great Commander of heaven and earth, when he sees your unfeigned humility, and lowest submission to him, will raise you up, put a crown of glory upon your head,
A Sermon preached in his Graces Chappell at Lambeth, Decemb. 6. Anno Dom. 1619. before his Majesties high Commissioners there assembled. THE FOURTH SERMON. MATTH. 12.20. Till he send forth judgement unto victory. Most REVEREND, &c. THe words of Gedeon to the Ephraimites, (Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?) may not unfitly bee applyed to the written Word of God in comparison of other bookes.
A Sermon preached in his Graces Chapel At Lambeth, December 6. Anno Dom. 1619. before his Majesties high Commissioners there assembled. THE FOURTH SERMON. MATTHEW. 12.20. Till he send forth judgement unto victory. Most REVEREND, etc. THe words of Gideon to the Ephraimites, (Is not the gleaning of the grapes of Ephraim better than the vintage of Abiezer?) may not unfitly be applied to the written Word of God in comparison of other books.
but in it with spirituall senses and divine sentences, as it were the juice and bloud of the ripest grapes of the Vine of Engeddi. It is a point of wisedome in man, who hath but little, to make it goe as farre as he can;
but in it with spiritual Senses and divine sentences, as it were the juice and blood of the Ripest grapes of the Vine of Engeddi. It is a point of Wisdom in man, who hath but little, to make it go as Far as he can;
and so thriftily instill it in his workes, as Nature doth her influences in simples, a great quantity whereof is often distilled to extract one drop of pure quintessence:
and so thriftily instill it in his works, as Nature does her influences in simples, a great quantity whereof is often distilled to extract one drop of pure quintessence:
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and massie pieces of gold, but with the smallest portions thereof. And the Apothecaries make singular use in divers confections even of the dust of gold.
and massy Pieces of gold, but with the Smallest portions thereof. And the Apothecaries make singular use in diverse confections even of the dust of gold.
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When Alexander the great managed his affaires in Judea, those whom he imployed to gather the most precious oyle of Opobalsamum, thought a whole Summers day well spent in filling a small shell, taking it as it fell drop by drop from the twigge.
When Alexander the great managed his affairs in Judea, those whom he employed to gather the most precious oil of Opobalsamum, Thought a Whole Summer's day well spent in filling a small shell, taking it as it fell drop by drop from the twig.
shall we lose, or sleightly passe by any Iota, or tittle of the Booke of God, which shall out-last the large volumes of the heavens? for heaven & earth shall passe away,
shall we loose, or slightly pass by any Iota, or tittle of the Book of God, which shall outlast the large volumes of the heavens? for heaven & earth shall pass away,
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how shall wee satisfie the Apostles precept of rightly dividing the Word of God? Shew thy self a workman, that needeth not to be ashamed, rightly dividing the Word of truth.
how shall we satisfy the Apostles precept of rightly dividing the Word of God? Show thy self a workman, that needs not to be ashamed, rightly dividing the Word of truth.
The word in the originall is not NONLATINALPHABET, dichotomizing, (the Apostle tyeth no man to a precise Ramisticall method;) yet is it NONLATINALPHABET, rightly cutting, or dividing the Word of truth, which cannot be done,
The word in the original is not, dichotomizing, (the Apostle tyeth no man to a precise Ramisticall method;) yet is it, rightly cutting, or dividing the Word of truth, which cannot be done,
if any sensible part be omitted, be it but a conjunctive particle, as this Till in my Text, which standeth like an hinge in the midst of the sentence, turning the meaning divers wayes.
if any sensible part be omitted, be it but a conjunctive particle, as this Till in my Text, which Stands like an hinge in the midst of the sentence, turning the meaning diverse ways.
If it hath reference to the death and resurrection of our Saviour, as Cajetan & Avendanus conceive it hath, (in which he brought forth judgement unto victory, by condemning the world,
If it hath Referente to the death and resurrection of our Saviour, as Cajetan & Avendanus conceive it hath, (in which he brought forth judgement unto victory, by condemning the world,
& conquering both death & hell) then the meaning of the whole is this, He shall not strive nor cry, &c. he shall not offer any violence to his enemies by word or deed,
& conquering both death & hell) then the meaning of the Whole is this, He shall not strive nor cry, etc. he shall not offer any violence to his enemies by word or deed,
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yet he will not use this power, but contrariwise carry himselfe most meekly towards them, and by his mildnesse and patience both condemn their fury, and conquer their obstinacy.
yet he will not use this power, but contrariwise carry himself most meekly towards them, and by his mildness and patience both condemn their fury, and conquer their obstinacy.
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then the meaning of the whole is, Hee shall not breake the bruised reed of the Jewish Nation, till by the victory of the Romans he shall execute judgement upon that Nation;
then the meaning of the Whole is, He shall not break the Bruised reed of the Jewish nation, till by the victory of the Roman he shall execute judgement upon that nation;
so farre from lifting up his hand against them, that hee will not lift up his voice, Hee will not cry, nor shall his voice bee heard in the streets complaining against them;
so Far from lifting up his hand against them, that he will not lift up his voice, He will not cry, nor shall his voice be herd in the streets complaining against them;
Hee who came by water and bloud; by water to wash our sinnes, and by bloud, to quench the fire of his Fathers wrath, shall one day come in flaming fire, to render vengeance to all that beleeve not the Gospel:
He who Come by water and blood; by water to wash our Sins, and by blood, to quench the fire of his Father's wrath, shall one day come in flaming fire, to render vengeance to all that believe not the Gospel:
because this his judgement is much oppressed, the light of his truth smoothered, the pure doctrine of the Gospel suppressed, the greater part of the Kings of the earth,
Because this his judgement is much oppressed, the Light of his truth smothered, the pure Doctrine of the Gospel suppressed, the greater part of the Kings of the earth,
but when the sonne of man shall display his banner in the clouds, and the winds shall have breathed out their last gaspes, and the sea and the waters shall roare;
but when the son of man shall display his banner in the Clouds, and the winds shall have breathed out their last gasps, and the sea and the waters shall roar;
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All this variety of descant which you heare, is but upon two notes, a higher and a lower, the humility and the majesty, the infirmity and the power, the obscurity and the glory, the mildnesse and the severity of our Lord and Saviour;
All this variety of descant which you hear, is but upon two notes, a higher and a lower, the humility and the majesty, the infirmity and the power, the obscurity and the glory, the mildness and the severity of our Lord and Saviour;
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his mildnesse and clemency during the time of grace and mercy, and his wrath and severity at the day of Judgement and Vengeance. Ecce, tibiâ cecinimus vobis;
his mildness and clemency during the time of grace and mercy, and his wrath and severity At the day of Judgement and Vengeance. Ecce, tibiâ cecinimus vobis;
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Behold, out of this Scripture, I have piped unto you, recording the pleasing notes of our Redeemers mildnesse and mercy, who never brake the bruised reed, nor quenched the smoaking flaxe: now I am to mourne unto you, sounding out the dolefull notes of his justice and severity, which shall one day bring forth judgement unto victory.
Behold, out of this Scripture, I have piped unto you, recording the pleasing notes of our Redeemer's mildness and mercy, who never brake the Bruised reed, nor quenched the smoking flax: now I am to mourn unto you, sounding out the doleful notes of his Justice and severity, which shall one day bring forth judgement unto victory.
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But before I set to the sad tune, pricked before mee in the rules of my Text, I am to entreat you to listen a while till I shall have declared unto you the harmony of the Prophet Esay, and the Evangelist S. Matthew;
But before I Set to the sad tune, pricked before me in the rules of my Text, I am to entreat you to listen a while till I shall have declared unto you the harmony of the Prophet Isaiah, and the Evangelist S. Matthew;
and wild beasts, and creeping things, &c. The foure corners of the sheet signified the foure parts of the world, all sorts of living creatures, all sorts of men, of all kindreds, nations, and languages.
and wild beasts, and creeping things, etc. The foure corners of the sheet signified the foure parts of the world, all sorts of living creatures, all sorts of men, of all kindreds, Nations, and languages.
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but in St. Matthew, He shall send forth judgement unto victory, which importeth somewhat more than NONLATINALPHABET (viz.) that the judgement he shall send forth, viam inveniet aut faciet, shall either finde way or force it, take place or make place, no man or divell being able to withstand it.
but in Saint Matthew, He shall send forth judgement unto victory, which imports somewhat more than (viz.) that the judgement he shall send forth, viam inveniet Or faciet, shall either find Way or force it, take place or make place, no man or Devil being able to withstand it.
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Besides this discord in their notes, there is a sweet straine in the Prophet ( he shall not faile, nor bee discouraged, till hee have set judgement on the earth ) left out in the Evangelist.
Beside this discord in their notes, there is a sweet strain in the Prophet (he shall not fail, nor be discouraged, till he have Set judgement on the earth) left out in the Evangelist.
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as on the contrary a potent and corrupt Judge may bring forth judgement unto victory, yet not unto truth. Tully in a bad cause prevailed against Oppianicus, by casting dust in the Judges eyes.
as on the contrary a potent and corrupt Judge may bring forth judgement unto victory, yet not unto truth. Tully in a bad cause prevailed against Oppianicus, by casting dust in the Judges eyes.
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To the second objection Beza answereth, that these words, that hee will not faile, nor be discouraged, till he hath set judgement on the earth, were anciently in St. Matthew,
To the second objection Beza Answers, that these words, that he will not fail, nor be discouraged, till he hath Set judgement on the earth, were anciently in Saint Matthew,
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In the end of the vision the vessell was received up againe into heaven, to shew, that in the end of the world the whole Church militant shall be transported into heaven, and become triumphant.
In the end of the vision the vessel was received up again into heaven, to show, that in the end of the world the Whole Church militant shall be transported into heaven, and become triumphant.
neither can Beza bring good proofe of any one in which this Verse was ever found, it is not safe to lay any such imputation upon the first transcribers of St. Matthewes Gospel, whereby a gap may be opened to Infidels and Heretickes to cavell at the impeachable authority of the holy Scriptures in the originall languages.
neither can Beza bring good proof of any one in which this Verse was ever found, it is not safe to lay any such imputation upon the First transcribers of Saint Matthew Gospel, whereby a gap may be opened to Infidels and Heretics to cavell At the impeachable Authority of the holy Scriptures in the original languages.
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A safe and easie way to winde out of these perplexed difficulties, is to acknowledge, that the Evangelist, who wrote by the same spirit wherewith the Prophet Esay was inspired, tyed nor himselfe precisely to the Prophets words;
A safe and easy Way to wind out of these perplexed difficulties, is to acknowledge, that the Evangelist, who wrote by the same Spirit wherewith the Prophet Isaiah was inspired, tied nor himself precisely to the prophets words;
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nor bounded within the pale of Palaestine: but hee sent forth, that is, propagated and spread over the whole world, according to the prophecy of the Psalmist, The Lord shall send a rod of thy strength out of Sion:
nor bounded within the pale of Palestine: but he sent forth, that is, propagated and spread over the Whole world, according to the prophecy of the Psalmist, The Lord shall send a rod of thy strength out of Sion:
Whilst our Saviour lived upon earth, the soveraigne balsamum of wounded mankind yeelding a savour of life unto life, was kept as it were in a narrow boxe;
While our Saviour lived upon earth, the sovereign balsamum of wounded mankind yielding a savour of life unto life, was kept as it were in a narrow box;
This doctrine touching the naturalizing (if I may so speak) of the Gentiles into the spirituall Common-wealth of Israel, was implyed in the Metaphor of the Rose of the field;
This Doctrine touching the naturalizing (if I may so speak) of the Gentiles into the spiritual Commonwealth of Israel, was employed in the Metaphor of the Rose of the field;
but it was unfolded at large to Saint Peter in a vision of a sheet let downe from Heaven, knit at foure corners, in which were all manner of foure footed beasts of the earth,
but it was unfolded At large to Saint Peter in a vision of a sheet let down from Heaven, knit At foure corners, in which were all manner of foure footed beasts of the earth,
St. Origen representeth this truth most cleerly unto us through the mirrour of an allegory; Though (saith he) the found of the Gospel came later unto the Gentiles,
Saint Origen Representeth this truth most clearly unto us through the mirror of an allegory; Though (Says he) the found of the Gospel Come later unto the Gentiles,
the woman that was in a long consumption by reason of her continuall fluxe of bloud, was an embleme of the people of the Gentiles, lying more than twelve ages sicke of a bloudy issue, weltring in her naturall filth and bloud.
the woman that was in a long consumption by reason of her continual flux of blood, was an emblem of the people of the Gentiles, lying more than twelve ages sick of a bloody issue, weltering in her natural filth and blood.
The Sages opened their treasures, and every Scribe which is instructed unto the Kingdome of heaven, is like unto a man that is an house-holder, which bringeth forth out of his treasures things new and old.
The Sages opened their treasures, and every Scribe which is instructed unto the Kingdom of heaven, is like unto a man that is an householder, which brings forth out of his treasures things new and old.
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And according to this fore-going type, how ready the truth himselfe was to publish the Gospel of the Kingdome, appeareth by his taking all occasions from every ordinary occurrent, to instruct his Disciples in points of heavenly wisedome;
And according to this foregoing type, how ready the truth himself was to publish the Gospel of the Kingdom, appears by his taking all occasions from every ordinary occurrent, to instruct his Disciples in points of heavenly Wisdom;
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as from a draught of fish to admonish them of fishing for soules: from Well-water, to treat of the water of life: from barly loaves, to exhort them to labour for the food that perisheth not:
as from a draught of Fish to admonish them of fishing for Souls: from Well-water, to Treat of the water of life: from Barley loaves, to exhort them to labour for the food that Perishes not:
from burying the dead, to reprove those that are dead in sinne: from curing the blind in body, to rebuke the spirituall blindnesse of the Scribes and Pharisees:
from burying the dead, to reprove those that Are dead in sin: from curing the blind in body, to rebuke the spiritual blindness of the Scribes and Pharisees:
Wherefore St. Augustine sharply censureth such as would challenge a peculiar interest and propriety in that which is the common treasure of Gods Church, saying:
Wherefore Saint Augustine sharply censureth such as would challenge a peculiar Interest and propriety in that which is the Common treasure of God's Church, saying:
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The truth is neither mine, nor thine, nor his, but all ours in common, whom thou, O Lord, callest publikely to the communion thereof, dreadfully admonishing us, not to desire to have it private,
The truth is neither mine, nor thine, nor his, but all ours in Common, whom thou, Oh Lord, Callest publicly to the communion thereof, dreadfully admonishing us, not to desire to have it private,
yet when the current of justice is stopt in many Courts, the wisest Soliciters of sutes can finde no better means than such as the Indians use, (by dropping in early in the morning gold and silver into Ganges) to make it runne.
yet when the current of Justice is stopped in many Courts, the Wisest Solicitors of suits can find no better means than such as the Indians use, (by dropping in early in the morning gold and silver into Ganges) to make it run.
Pliny reporteth of Apis the Aegyptian god (whom they worshipped in the likenesse of a Cow or Oxe) that hee gave answers to private men, è manu consulentium cibum capiendo, Taking alwayes some food from their hands, otherwise the Oracle was dumbe.
pliny Reporteth of Apis the Egyptian god (whom they worshipped in the likeness of a Cow or Ox) that he gave answers to private men, è manu consulentium Food capiendo, Taking always Some food from their hands, otherwise the Oracle was dumb.
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There are two principall acts, or to speake more properly, effects of our Lords Princely function, NONLATINALPHABET and NONLATINALPHABET, judgement and victory; judgement upon,
There Are two principal acts, or to speak more properly, effects of our lords Princely function, and, judgement and victory; judgement upon,
Others deferre the accomplishment of this prophecy, till the dreadfull day of the Worlds doome, when by the shrill sound of the Archangels Trumpet all the dead shall bee awaked,
Others defer the accomplishment of this prophecy, till the dreadful day of the World's doom, when by the shrill found of the Archangels Trumpet all the dead shall be awaked,
and the son of man shall march out of Heaven with millions of Angels to his Judgement seat in the clouds, where hee shall sit upon the life and death of mankinde.
and the son of man shall march out of Heaven with millions of Angels to his Judgement seat in the Clouds, where he shall fit upon the life and death of mankind.
That day, saith Saint Austin, may bee rightly called a Day of Judgement, because then there shall bee no place left for those usuall exceptions against the judgements of God,
That day, Says Saint Austin, may be rightly called a Day of Judgement, Because then there shall be no place left for those usual exceptions against the Judgments of God,
and another of a crosse or gibbet? the one of a halter, the other of a chaine of gold? These and the like murmurs against the justice of the Judge of all flesh shall bee hushed, and all men shall say in the words of the Psalmist, Verily there is a reward for the righteous:
and Another of a cross or gibbet? the one of a halter, the other of a chain of gold? These and the like murmurs against the Justice of the Judge of all Flesh shall be hushed, and all men shall say in the words of the Psalmist, Verily there is a reward for the righteous:
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but at the day of Judgement they shall bee manifestly just, and justly manifest; then it shall appeare not onely that the most secret judgements of God are just,
but At the day of Judgement they shall be manifestly just, and justly manifest; then it shall appear not only that the most secret Judgments of God Are just,
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Of which dreadfull Judgement, ensuing upon the glorious Victory of the Prince of peace over the great Whore, and the false Prophet, and the Divell that deceiveth them all;
Of which dreadful Judgement, ensuing upon the glorious Victory of the Prince of peace over the great Whore, and the false Prophet, and the devil that deceives them all;
Wherefore I will fill up the small remainder of the time with some briefe observations upon the ruine and utter desolation of the Jewish Nation, who even to this day wandring like Vagabonds in all countries,
Wherefore I will fill up the small remainder of the time with Some brief observations upon the ruin and utter desolation of the Jewish nation, who even to this day wandering like Vagabonds in all countries,
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and made slaves not only to Christians, but to Moores, Turkes, and other Infidels, rue the crucifying of the Lord of life, and the spilling of the innocent bloud of the immaculate Lambe of God, that taketh away the sinnes of the World.
and made slaves not only to Christians, but to Moors, Turkes, and other Infidels, rue the crucifying of the Lord of life, and the spilling of the innocent blood of the immaculate Lamb of God, that Takes away the Sins of the World.
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so Christ a little more than forty yeeres after his death at Jerusalem, and ascension into Heaven, held a Quarter-Sessions in Jerusalem for that country and people:
so christ a little more than forty Years After his death At Jerusalem, and Ascension into Heaven, held a quarter-sessions in Jerusalem for that country and people:
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Some of the wisest of the Jewish Rabbins entring into a serious consideration of this last and greatest calamity that ever befell that people, together with the continuance thereof more than 1500. yeeres,
some of the Wisest of the Jewish Rabbis entering into a serious consideration of this last and greatest calamity that ever befell that people, together with the Continuance thereof more than 1500. Years,
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and casting with themselves what sinne might countervaile so heavie a judgement, in the end have growne to this resolution, that surely it could be no other than the spilling of the Messias bloud, which cryed for this vengeance from heaven against them.
and casting with themselves what sin might countervail so heavy a judgement, in the end have grown to this resolution, that surely it could be no other than the spilling of the Messias blood, which cried for this vengeance from heaven against them.
1. Not full sixe yeeres after our Lords passion, most of those indignities and disgraces which the Jewes put upon him, were returned backe to themselves by Flaccus,
1. Not full sixe Years After our lords passion, most of those indignities and disgraces which the Jews put upon him, were returned back to themselves by Flaccus,
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and the Citizens of Alexandria, who scurrilously mocked their King Agrippa in his returne from Rome, by investing a mad man, called Carabbas, with Princely robes,
and the Citizens of Alexandria, who scurrilously mocked their King Agrippa in his return from Room, by investing a mad man, called Carabbas, with Princely robes,
The Alexandrians were not content thus scornfully to deride the King of the Jewes, they proceeded farther to make a daily sport of scourging many of the Nobility, even to death,
The Alexandrians were not content thus scornfully to deride the King of the Jews, they proceeded farther to make a daily sport of scourging many of the Nobilt, even to death,
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and that, which Philo setteth a Tragicall accent upon, at their solemnest Feast. Note here the Jewes whipping and scourging Christ upon the solemne Feast of Passover repaid unto them.
and that, which Philo sets a Tragical accent upon, At their solemnest Feast. Note Here the Jews whipping and scourging christ upon the solemn Feast of Passover repaid unto them.
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3. And howsoever their noble and discreet Embassadour Philo made many remonstrances to the Emperour Caligula of these unsufferable wrongs offered to their Nation;
3. And howsoever their noble and discreet Ambassador Philo made many remonstrances to the Emperor Caligula of these unsufferable wrongs offered to their nation;
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Bee of good cheare, Sirs, for God himselfe must needs right us now, sith his Vicegerent, from whom wee expected justice, doth so much wrong us, and contrary to the law of all Nations most inhumanely, insolently,
be of good cheer, Sirs, for God himself must needs right us now, sith his Vicegerent, from whom we expected Justice, does so much wrong us, and contrary to the law of all nations most inhumanely, insolently,
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therefore God in justice after the former troubles, sent them by Nero's appointment Deputy Florus, who robbed their Church treasury to raise a rebellion,
Therefore God in Justice After the former Troubles, sent them by Nero's appointment Deputy Florus, who robbed their Church treasury to raise a rebellion,
insomuch that the Scribes and Pharisees, and chiefe Rulers, who rebuked the people for bringing in Christ to Jerusalem with branches of palmes, and happy acclamations of Hosanna to the sonne of David, Hosanna in the highest, are now forced to bring out all the treasures of the Temple,
insomuch that the Scribes and Pharisees, and chief Rulers, who rebuked the people for bringing in christ to Jerusalem with branches of palms, and happy acclamations of Hosanna to the son of David, Hosanna in the highest, Are now forced to bring out all the treasures of the Temple,
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6. I beseech you observe the circumstances of time, persons, and place, and you shall perceive that divine Justice did not onely make even reckonings with them in every particular of our Saviours sufferings, but also kept the precise day and place of payment.
6. I beseech you observe the Circumstances of time, Persons, and place, and you shall perceive that divine justice did not only make even reckonings with them in every particular of our Saviors sufferings, but also kept the precise day and place of payment.
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A lamentable sight, saith Josephus, to see the chiefe Priest, a little before clad with sacred and glorious vestments, richly embroidered with gold and precious stones, lye naked in the streets, wallowing in dirt, mud, and bloud;
A lamentable sighed, Says Josephus, to see the chief Priest, a little before clad with sacred and glorious vestments, richly embroidered with gold and precious stones, lie naked in the streets, wallowing in dirt, mud, and blood;
But so it was most agreeable to divine Justice, that that order (though never so sacred) should first and most dreadfully rue our Lords death, whose envie was first,
But so it was most agreeable to divine justice, that that order (though never so sacred) should First and most dreadfully rue our lords death, whose envy was First,
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Who can but take notice of that which the Histories of those times, written by Jewes as well as Christians, offer to all readers observation? viz. That the Jewes, who escaped out of Jerusalem,
Who can but take notice of that which the Histories of those times, written by Jews as well as Christians, offer to all Readers observation? viz. That the Jews, who escaped out of Jerusalem,
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and fell into their enemies quarter, because they were thought to devoure downe their money and jewels, that the Romane souldiers might not finde them about them, were in great numbers after they were slaine, ripped and bowelled;
and fell into their enemies quarter, Because they were Thought to devour down their money and Jewels, that the Roman Soldiers might not find them about them, were in great numbers After they were slain, ripped and boweled;
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and that besides those Jewes crucified by Flaccus, whose death Philo so much bewailed, because the execution was done upon them at their great Feasts, without any regard to the solemnity of the day:
and that beside those Jews Crucified by Flaccus, whose death Philo so much bewailed, Because the execution was done upon them At their great Feasts, without any regard to the solemnity of the day:
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there were so many in this last siege of Jerusalem crucified on the walls every day, that there wanted in the end crosses for mens bodies, and spaces for crosses.
there were so many in this last siege of Jerusalem Crucified on the walls every day, that there wanted in the end Crosses for men's bodies, and spaces for Crosses.
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Crucified they are in their persons (for some of them that conspired Christs death might live till this time) or in their children and nephewes by hundreds, who cryed to Pilate when hee would have freed Christ, Away with him, away with him; Crucifie him, crucifie him.
crucified they Are in their Persons (for Some of them that conspired Christ death might live till this time) or in their children and nephews by hundreds, who cried to Pilate when he would have freed christ, Away with him, away with him; Crucify him, crucify him.
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And now Jerusalem which had been so free in casting stones at the Prophets, and killing them that were sent unto her, (to exhort them to repentance unto life,
And now Jerusalem which had been so free in casting stones At the prophets, and killing them that were sent unto her, (to exhort them to Repentance unto life,
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and shewed before of the comming of the Just One, of whom these later Jewes had been the betrayers and murderers) hath not one stone left upon another in her, but is made even with the dust;
and showed before of the coming of the Just One, of whom these later Jews had been the betrayers and murderers) hath not one stone left upon Another in her, but is made even with the dust;
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nay, nothing but dust, and NONLATINALPHABET, dirt leavened with bloud, the just temper of that Tyrants complexion, in whose reigne the Lord of glory was crucified.
nay, nothing but dust, and, dirt leavened with blood, the just temper of that Tyrants complexion, in whose Reign the Lord of glory was Crucified.
What other conclusion are wee to inferre upon these sad premisses but this, that it is a most fearfull thing to provoke the Lion of the Tribe of Judah? Who shall bee able to stand before him in the great day of his wrath, from whose face the heaven and the earth fled away, and their place could no where be found? The stone which the builders refused, is now become the head of the corner.
What other conclusion Are we to infer upon these sad premises but this, that it is a most fearful thing to provoke the lion of the Tribe of Judah? Who shall be able to stand before him in the great day of his wrath, from whose face the heaven and the earth fled away, and their place could no where be found? The stone which the Builders refused, is now become the head of the corner.
and Pilate, and Annas, and Caiaphas, and all that were accessary to the death of the Lord of life. And not only those that committed high treason against the sacred person of the Lords Annointed,
and Pilate, and Annas, and Caiaphas, and all that were accessary to the death of the Lord of life. And not only those that committed high treason against the sacred person of the lords Anointed,
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but also Nero, and Domitian, and Trajan, and Antoninus, and Severus, and Maximinus, and Decius, and Valerianus, and Dioclesianus, and Maxentius, and all other Emperours that employed their swords;
but also Nero, and Domitian, and Trajan, and Antoninus, and Severus, and Maximinus, and Decius, and Valerian, and Diocletian, and Maxentius, and all other emperors that employed their swords;
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and by Victory, the prevalent power of grace in the faithfull, wherby they are victorious in all temptations, in such sort, that though Sathan labour with all his might to blow out a poore sparke, yet hee shall not be able to quench it: and that the smallest degree of faith,
and by Victory, the prevalent power of grace in the faithful, whereby they Are victorious in all temptations, in such sort, that though Sathan labour with all his might to blow out a poor spark, yet he shall not be able to quench it: and that the Smallest degree of faith,
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like a grain of mustard seed, is stronger than the gates of hell, and is able to remove mountaines of doubts and oppositions cast up by Sathan, and our rebellious hearts, between God and us.
like a grain of mustard seed, is Stronger than the gates of hell, and is able to remove Mountains of doubts and oppositions cast up by Sathan, and our rebellious hearts, between God and us.
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For Christ even from the beginning of his preaching, when he strived not, nor cryed, nor brake the bruised reed, nor quenched the smoaking flaxe, sent forth judgment unto victory, according unto their interpretation, that is, wisely governed his Church,
For christ even from the beginning of his preaching, when he strived not, nor cried, nor brake the Bruised reed, nor quenched the smoking flax, sent forth judgement unto victory, according unto their Interpretation, that is, wisely governed his Church,
That therefore the members of this sentence bee not co-incident, and that the donec or untill may have his full force, I conceive, agreeably to the exposition of the ancient,
That Therefore the members of this sentence be not coincident, and that the donec or until may have his full force, I conceive, agreeably to the exposition of the ancient,
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and the prime of the later Interpreters, that in this clause, Till hee bring forth judgement unto victory, the Prophet determineth the limits of the time of grace.
and the prime of the later Interpreters, that in this clause, Till he bring forth judgement unto victory, the Prophet determineth the Limits of the time of grace.
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For although sometimes God meets with the Reprobate in this life, yet that judgement which they feele here may bee accounted mercy in comparison of that which shall be executed upon them hereafter, without all mitigation of favour, release of torments, or limitation of time.
For although sometime God meets with the Reprobate in this life, yet that judgement which they feel Here may be accounted mercy in comparison of that which shall be executed upon them hereafter, without all mitigation of favour, release of torments, or limitation of time.
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Let us, like smoaking flaxe, send forth bitter fumes of sighes for our sinnes, assuring our selves, that now whilst the day of grace lasteth, hee will not breake the bruised reed, nor quench the smoaking flaxe:
Let us, like smoking flax, send forth bitter fumes of sighs for our Sins, assuring our selves, that now while the day of grace lasteth, he will not break the Bruised reed, nor quench the smoking flax:
O let us not forsake our owne mercy, but to day if wee will heare his voice, harden not our hearts, but mollifie them, by laying them asoake in teares.
Oh let us not forsake our own mercy, but to day if we will hear his voice, harden not our hearts, but mollify them, by laying them asoake in tears.
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A Sermon preached on the Gowries conspiracy before his Grace, and divers Lords and persons of eminent quality, at Croydon, August 5. Anno Dom. 1618. THE FIFTH SERMON. PSAL. 63. VER. 9, 10, 11. 9. But those that seeke my soule to destroy it, shall goe into the lower parts of the earth.
A Sermon preached on the Gowries Conspiracy before his Grace, and diverse lords and Persons of eminent quality, At Croydon, August 5. Anno Dom. 1618. THE FIFTH SERMON. PSALM 63. VER. 9, 10, 11. 9. But those that seek my soul to destroy it, shall go into the lower parts of the earth.
but the mouth of them that speake lyes shall be stopped. Most REVEREND, Right Honr. Right Worsh. &c. WEe are at this present assembled with religious Rites and sacred Ceremonies, to celebrate the unfortunately fortunate Nones of August, which are noted in red letters in the Romane Calendar (as I ghesse) to represent the bloud of many thousand Martyrs spilt upon them: (twenty three whereof were put to most exquisite torments by Dioclesian in Rome) but deserve to be distinguished from other dayes by golden letters in ours, in memory of two of the most renowned Princes that ever swayed Scepter in these Kingdomes wherein wee live;
but the Mouth of them that speak lies shall be stopped. Most REVEREND, Right Honr. Right Worship. etc. we Are At this present assembled with religious Rites and sacred Ceremonies, to celebrate the unfortunately fortunate Nonce of August, which Are noted in read letters in the Roman Calendar (as I guess) to represent the blood of many thousand Martyrs spilled upon them: (twenty three whereof were put to most exquisite torments by Diocletian in Rome) but deserve to be distinguished from other days by golden letters in ours, in memory of two of the most renowned Princes that ever swayed Sceptre in these Kingdoms wherein we live;
who united the Crownes of England and Scotland, and after hee had much enlarged the bounds of Christs Kingdome with his owne, in the end exchanged his Princely Diadem for a Crowne of Martyrdome,
who united the Crowns of England and Scotland, and After he had much enlarged the bounds of Christ Kingdom with his own, in the end exchanged his Princely Diadem for a Crown of Martyrdom,
yet may hee not every way compare with our Rex Pacificus, who hath so fastened these Diadems together, that we hope they shall never be severed againe.
yet may he not every Way compare with our Rex Pacificus, who hath so fastened these Diadems together, that we hope they shall never be severed again.
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And therefore wee are now to change the old spell, Quintam fuge, and NONLATINALPHABET, that is, Carefully shunne the fifth day, into Quintam cole, Religiously observe the fifth day of this Moneth;
And Therefore we Are now to change the old spell, quintam fuge, and, that is, Carefully shun the fifth day, into quintam coal, Religiously observe the fifth day of this Monn;
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Which wonderfull delivery of our gracious Soveraigne that I may print the deeper in your memories, I have borrowed characters from King Davids royall presse as you see:
Which wonderful delivery of our gracious Sovereign that I may print the Deeper in your memories, I have borrowed characters from King Davids royal press as you see:
All which Verses, together with their severall parts and commaes, even to the least Iota or tittle, by the direction and assistance of Gods holy Spirit, I will make use of in my application,
All which Verses, together with their several parts and commas, even to the least Iota or tittle, by the direction and assistance of God's holy Spirit, I will make use of in my application,
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But the King shall rejoyce in God, David in Christ, Christ in his Father. And all that sweare by him, that is, Christ, to him, that is, David, shall glory. For the mouth of all that speake lyes against the one, blasphemies against the other, shall be stopped.
But the King shall rejoice in God, David in christ, christ in his Father. And all that swear by him, that is, christ, to him, that is, David, shall glory. For the Mouth of all that speak lies against the one, Blasphemies against the other, shall be stopped.
Of which words in vanum inserted into the Text, I may say as Aristotle doth of the ancient Philosophers discourse de vacuo, of a supposed place voide of a body to fill it.
Of which words in vanum inserted into the Text, I may say as Aristotle does of the ancient Philosophers discourse de vacuo, of a supposed place void of a body to fill it.
For neither are they found in any originall copy, as is confessed, neither serve they as artificiall teeth to helpe the speech, which soundeth better without them:
For neither Are they found in any original copy, as is confessed, neither serve they as artificial teeth to help the speech, which soundeth better without them:
yet Cardinall Bellarmine to helpe out the vulgar Interpreter, with an officious lye beareth us in hand, that his book was otherwise pointed than ours are,
yet Cardinal Bellarmine to help out the Vulgar Interpreter, with an officious lie bears us in hand, that his book was otherwise pointed than ours Are,
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and that where we reade NONLATINALPHABET he reades NONLATINALPHABET as if Leshoath and Leshava, the one signifying to destroy, the other in vaine, differed no more than in prickes or vowels,
and that where we read he reads as if Leshoath and Leshava, the one signifying to destroy, the other in vain, differed no more than in pricks or vowels,
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if we so reade the words, They shall fall by the edge of the sword, they shall be a portion for Foxes, than if we reade according to the Geneva Translation, They shall cast him downe with the edge of the sword, they shall bee a portion for Foxes.
if we so read the words, They shall fallen by the edge of the sword, they shall be a portion for Foxes, than if we read according to the Geneva translation, They shall cast him down with the edge of the sword, they shall be a portion for Foxes.
Yet because Calvin, Moller, Musculus, Tremelius, and Junius concurre with the Geneva Translation & Note, understanding these words as a speciall prophecy of Sauls death, who was Davids capitall and singular enemy;
Yet Because calvin, Moller, Musculus, Tremelius, and Junius concur with the Geneva translation & Note, understanding these words as a special prophecy of Saul's death, who was Davids capital and singular enemy;
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but especially because the Hebrew Jaggirhu signifieth as the last Translators rightly note in the margent, They shall make him runne out like water by the hand of the sword, that is, his bloud shall be spilt by the sword;
but especially Because the Hebrew Jaggirhu signifies as the last Translators rightly note in the margin, They shall make him run out like water by the hand of the sword, that is, his blood shall be spilled by the sword;
and the one enjoyeth the presence of the other, there is Paradise, nay, there is Heaven? This sweet flower I gather from this wildernesse, to which David was driven by the pursuit of Saul his dreadfull and powerfull enemy.
and the one Enjoyeth the presence of the other, there is Paradise, nay, there is Heaven? This sweet flower I gather from this Wilderness, to which David was driven by the pursuit of Saul his dreadful and powerful enemy.
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yet here David seeth the glory of God as in the Sanctuary, verse the second. It was a barren soile, yeelding no manner of sustenance for men or cattell;
yet Here David sees the glory of God as in the Sanctuary, verse the second. It was a barren soil, yielding no manner of sustenance for men or cattle;
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Why doest thou keep under the shade of houses? Why doest thou shut thy selfe up in the prison of smoaky Cities? come hither to mee, thou shalt finde here freer aire, and much more light.
Why dost thou keep under the shade of houses? Why dost thou shut thy self up in the prison of smoky Cities? come hither to me, thou shalt find Here freer air, and much more Light.
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You doe ill to dote upon walls, to build your faith upon stately buildings. I for my part preferre hills and woods, desarts and dens, and caves, and rockes,
You do ill to dote upon walls, to built your faith upon stately buildings. I for my part prefer hills and woods, deserts and dens, and caves, and Rocks,
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The Law was first given in the Wildernesse of Arabia. The Gospel was first preached by John the Baptist in the Wildernesse of Judeah. The noblest duell that ever was fought, was between Christ and the Divell,
The Law was First given in the Wilderness of Arabia. The Gospel was First preached by John the Baptist in the Wilderness of Judea. The Noblest duel that ever was fought, was between christ and the devil,
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and many of Gods dearest children all the daies of their life, Apoc. 12.6. The number of whom was so great, and their labours so profitable, and their lives so admirable in the Primitive Church, that as the Prophet spake of the barren woman, that she had more children than she that had an husband;
and many of God's dearest children all the days of their life, Apocalypse 12.6. The number of whom was so great, and their labours so profitable, and their lives so admirable in the Primitive Church, that as the Prophet spoke of the barren woman, that she had more children than she that had an husband;
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so we may say of the barren soile and wildernesse, that it hath brought forth a greater increase to the Church than many inhabited countries, and better husbanded land.
so we may say of the barren soil and Wilderness, that it hath brought forth a greater increase to the Church than many inhabited countries, and better husbanded land.
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but others are scorched with the heate thereof, and better thrive in the shade: such were Paulus Eremita, St. Antony, St. Hilarion, St. Basil, S. Jerome, St. Isidore Pelusiotes,
but Others Are scorched with the heat thereof, and better thrive in the shade: such were Paulus Eremita, Saint Antony, Saint Hilarion, Saint Basil, S. Jerome, Saint Isidore Pelusiotes,
with whom the Bishops of the greatest Sees may not compare, least of all the Bishops of Rome, of whom their owne creature Platina hath often nothing to say,
with whom the Bishops of the greatest Sees may not compare, least of all the Bishops of Room, of whom their own creature Platina hath often nothing to say,
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Baronius himselfe, who received a Cardinals cap, to burnish the Popes triple golden Mitre, reckons himselfe up a dicker of Popes, who served for nothing but as ciphers to fill up the number of Bishops,
Baronius himself, who received a Cardinals cap, to burnish the Popes triple golden Mitre, reckons himself up a dicker of Popes, who served for nothing but as ciphers to fill up the number of Bishops,
They never cast away the buckler of their faith, but lift up their hearts and hands to the God of their salvation, and hope even above hope in him, who is able to save beyond all means.
They never cast away the buckler of their faith, but lift up their hearts and hands to the God of their salvation, and hope even above hope in him, who is able to save beyond all means.
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at which time Sleidan observeth, that there came out a Proclamation from Charles the fifth, that none should bee farther molested for the profession of the Gospel.
At which time Sleidan observeth, that there Come out a Proclamation from Charles the fifth, that none should be farther molested for the profession of the Gospel.
NONLATINALPHABET, What tell you me of dangers or enemies? doe you not see that I am about sacrificing to God? Numa his confidence was paralleled by Pausanias the Lacedemonian Generall, who at Platea,
, What tell you me of dangers or enemies? do you not see that I am about sacrificing to God? Numa his confidence was paralleled by Pausanias the Lacedaemonian General, who At Platea,
Did Heathen Religion put such courage, and breed such confidence in the worshippers of Idols, that they feared no danger while they were about their superstitious rites? and shall not true Religion beget more noble resolutions in us, who have God bound by promise to deliver us,
Did Heathen Religion put such courage, and breed such confidence in the worshippers of Idols, that they feared no danger while they were about their superstitious Rites? and shall not true Religion beget more noble resolutions in us, who have God bound by promise to deliver us,
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when we faithfully crave his succour and assistance? Will he not glorifie himselfe by delivering us in time of trouble, who calleth upon us, to call upon him, to this end:
when we faithfully crave his succour and assistance? Will he not Glorify himself by delivering us in time of trouble, who calls upon us, to call upon him, to this end:
as the Athenians, when they were in greatest danger at sea, accustomably cast out the great anchor called the holy Anchor. Whence grew the Proverbe, NONLATINALPHABET;
as the Athenians, when they were in greatest danger At sea, accustomably cast out the great anchor called the holy Anchor. Whence grew the Proverb,;
so when wee are tossed with waves of persecution, and so overwhelmed with violence of tentation, that wee are ready to sinke in despaire, let us lift up our hands to God, and cast anchor in heaven;
so when we Are tossed with waves of persecution, and so overwhelmed with violence of tentation, that we Are ready to sink in despair, let us lift up our hands to God, and cast anchor in heaven;
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yet in this deplorate, and almost desperate estate, after parley with God by prayer, shall I say he conceived hope of delivery? nay, hee assureth himselfe of the Crowne,
yet in this deplorate, and almost desperate estate, After parley with God by prayer, shall I say he conceived hope of delivery? nay, he assureth himself of the Crown,
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they who hunt after me, and would make a prey of me, shall be themselves a portion for Foxes: they that seeke my soule to ruine it, shall downe themselves; They shall cast him downe.
they who hunt After me, and would make a prey of me, shall be themselves a portion for Foxes: they that seek my soul to ruin it, shall down themselves; They shall cast him down.
These words in Hypothesi containe a prophecy of Sauls bloudy end, and the desolation of his Army on the mountaines of Gilboa; but in Thesi, a generall judgement of God upon the wicked, whom he entangleth in their owne malice, and punisheth with their owne sinne,
These words in Hypothesis contain a prophecy of Saul's bloody end, and the desolation of his Army on the Mountains of Gilboa; but in Thessia, a general judgement of God upon the wicked, whom he entangleth in their own malice, and Punisheth with their own sin,
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and bringeth to confusion by their owne order. NONLATINALPHABET NONLATINALPHABET Which Verses of the prophane Poet may be thus translated, and they become sacred Oracles:
and brings to confusion by their own order. Which Verses of the profane Poet may be thus translated, and they become sacred Oracles:
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and Abednego, who were burned in the fire of that furnace which they had caused to be heat seven times more than ordinary for those three noble Confessors.
and Abednego, who were burned in the fire of that furnace which they had caused to be heat seven times more than ordinary for those three noble Confessors.
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And to the traducers of Daniel, who were cast to the Lions, which they kept fasting, on set purpose, that they might make but one morsell of the Prophet.
And to the traducers of daniel, who were cast to the Lions, which they kept fasting, on Set purpose, that they might make but one morsel of the Prophet.
All ages yeeld examples in the like kinde, insomuch that the Heathen themselves have taken notice of Gods using the wickeds mete-wand, to measure out their own ruine.
All ages yield Examples in the like kind, insomuch that the Heathen themselves have taken notice of God's using the wickeds metewand, to measure out their own ruin.
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and constrained to write a probatum est under that conclusion with his owne bloud: Cum Thraseus Busirin adit, monstratque piari hospitis effusi sanguine posse deum;
and constrained to write a probatum est under that conclusion with his own blood: Cum Thraseus Busirin adit, monstratque piari hospitis Effusi sanguine posse God;
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Sciron the Giant, that sate upon the cleft of a high rocke, and kicked downe all that scrambled up to it into the sea, was himselfe served in the like manner by Theseus, who comming behind him, push't him downe with his foot into the deep.
Sciron the Giant, that sat upon the cleft of a high rock, and Kicked down all that scrambled up to it into the sea, was himself served in the like manner by Theseus, who coming behind him, pushed him down with his foot into the deep.
And Termerus, who had a strange fashion of beating out mens braines, by playing at hard head with them, in the end met with his match at that barbarous sport,
And Termerus, who had a strange fashion of beating out men's brains, by playing At hard head with them, in the end met with his match At that barbarous sport,
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and taking up a huge stone to cast down upon the Emperour, when he was at his devotion, by the waight of the stone and his owne, the planke brake under him,
and taking up a huge stone to cast down upon the Emperor, when he was At his devotion, by the weight of the stone and his own, the plank brake under him,
and hee fell downe into the floore, having his braines struck out by the rowling of that stone upon him? Or of Laurentius Medices, who having fitted a flesh-baite for Alexander Medices,
and he fell down into the floor, having his brains struck out by the rolling of that stone upon him? Or of Laurentius Medices, who having fitted a flesh-baite for Alexander Medices,
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and himselfe was shortly after stilletoed at Venice, by a suborned Traitor at a Masque, in the habit of a Whiffler? The ancient Romans glanced at this retaliation in their sacrifices to Ceres and Bacchus, to whom they offered Swine and Goats,
and himself was shortly After stilletoed At Venice, by a suborned Traitor At a Masque, in the habit of a whiffler? The ancient Roman glanced At this retaliation in their Sacrifices to Ceres and Bacchus, to whom they offered Swine and Goats,
I will not charge your memory with more examples at this present than of Pope Alexander the sixth, who was poysoned in that very cup, through a mistake,
I will not charge your memory with more Examples At this present than of Pope Alexander the sixth, who was poisoned in that very cup, through a mistake,
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and of the conspirators against Julius Caesar in the Senate, who most of them were slaine with the same daggers numero, wherewith they had stabbed him before:
and of the conspirators against Julius Caesar in the Senate, who most of them were slain with the same daggers numero, wherewith they had stabbed him before:
that they, who with their hands offered unnaturall violence to their Soveraigne, should suffer the like by the clawes and teeth of wilde beasts, their slaves:
that they, who with their hands offered unnatural violence to their Sovereign, should suffer the like by the claws and teeth of wild beasts, their slaves:
Saint Austin, expounding this whole prophecy of Christ, yeeldeth a speciall reason of this judgement of God, by which the Jewes were condemned to Foxes. The Jewes, saith hee, therefore killed Christ, that they might not lose their countrey;
Saint Austin, expounding this Whole prophecy of christ, yields a special reason of this judgement of God, by which the Jews were condemned to Foxes. The Jews, Says he, Therefore killed christ, that they might not loose their country;
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because they refused the Lambe, and chose Herod the Foxe before him, therefore by the just retribution of the Almighty, they were allotted to the Foxes for their portion.
Because they refused the Lamb, and chosen Herod the Fox before him, Therefore by the just retribution of the Almighty, they were allotted to the Foxes for their portion.
Notwithstanding this allusion of Saint Austin to Foxes in speciall, Jansenius and other Expositors extend this grant in my Text to all wilde beasts and fowles, which are,
Notwithstanding this allusion of Saint Austin to Foxes in special, Jansenius and other Expositors extend this grant in my Text to all wild beasts and fowls, which Are,
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But Foxes beare the name, because they abound in those parts, where was such store of them, that Sampson in a short time with a wet finger caught three hundred,
But Foxes bear the name, Because they abound in those parts, where was such store of them, that Sampson in a short time with a wet finger caught three hundred,
I might insist upon the severall branches of this Scripture with delight and profit, but because the occasion of our meeting at this present is rather to offer unto God the fruits of our devotion for his Majesties and our enemies destruction,
I might insist upon the several branches of this Scripture with delight and profit, but Because the occasion of our meeting At this present is rather to offer unto God the fruits of our devotion for his Majesties and our enemies destruction,
Saint Austin, Saint Jerome, Arnobius, and almost all the ancient Interpreters of this propheticall Psalme, understand the letter spiritually of Christ;
Saint Austin, Saint Jerome, Arnobius, and almost all the ancient Interpreters of this prophetical Psalm, understand the Letter spiritually of christ;
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for the literall exposition, I accord with the later Interpreters, yet beare a part with the Ancients in their spirituall descant upon the ground of the letter;
for the literal exposition, I accord with the later Interpreters, yet bear a part with the Ancients in their spiritual descant upon the ground of the Letter;
the rather, because David is a knowne type of Christ: and therefore by the law of contraries, Saul and his host of Sathan or Antichrist, and their infernall troups;
the rather, Because David is a known type of christ: and Therefore by the law of contraries, Saul and his host of Sathan or Antichrist, and their infernal troops;
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They that seek my soule to destroy it, that is, Herod and Pilate, Scribes and Pharisees, Rulers and people that conspire against the Lord, and against his annointed, to take away his life from the earth, they I say shall goe into the lowest parts of the earth;
They that seek my soul to destroy it, that is, Herod and Pilate, Scribes and Pharisees, Rulers and people that conspire against the Lord, and against his anointed, to take away his life from the earth, they I say shall go into the lowest parts of the earth;
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that is, the nethermost hell, without repentance: they shall make him run out like water; that is, Pilat, who in discontent was driven to slay himselfe;
that is, the nethermost hell, without Repentance: they shall make him run out like water; that is, Pilat, who in discontent was driven to slay himself;
that is, the Nation of the Jewes shall fall by the sword of the Romans: who shall make such a slaughter of them at Jerusalem, where they crucified Christ, that the channels shall run with gore bloud,
that is, the nation of the Jews shall fallen by the sword of the Roman: who shall make such a slaughter of them At Jerusalem, where they Crucified christ, that the channels shall run with gore blood,
But the mouth of all Jewes and Gentiles, Turkes and Infidels, Atheists and Idolaters, that belch out blasphemies against him, shalbe stopped when he shall come in the glory of his Father, with his elect Angels, and sit in judgement upon quicke and dead.
But the Mouth of all Jews and Gentiles, Turkes and Infidels, Atheists and Idolaters, that belch out Blasphemies against him, shall stopped when he shall come in the glory of his Father, with his elect Angels, and fit in judgement upon quick and dead.
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In a word, behold him whom thou esteemedst the scorne of the earth, made now the glory of the heavens, in a triumphant march, with millions of Saints and Angels, riding on bright clouds,
In a word, behold him whom thou esteemedst the scorn of the earth, made now the glory of the heavens, in a triumphant march, with millions of Saints and Angels, riding on bright Clouds,
if you take the middle from David, thus the notes follow; They that seeke my soule to destroy it, that is, my bloud-thirsty enemies, shall goe into the lowest parts of the earth;
if you take the middle from David, thus the notes follow; They that seek my soul to destroy it, that is, my bloodthirsty enemies, shall go into the lowest parts of the earth;
This clause of the prophecie was not fulfilled in Saul his person, nor his sonnes, for their flesh was burnt and their bones buried under a tree at Jabesh: but in his servants and souldiers, which mortally wounded on the mounts of Gilboa, and being not able to helpe themselves,
This clause of the prophecy was not fulfilled in Saul his person, nor his Sons, for their Flesh was burned and their bones buried under a tree At Jabesh: but in his Servants and Soldiers, which mortally wounded on the mounts of Gilboa, and being not able to help themselves,
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but they shall be a portion for foxes, as in the truth of the story afterwards they fell to the foxes commons. Now after the death first of Saul, and the discomfiture of his royall armie,
but they shall be a portion for foxes, as in the truth of the story afterwards they fell to the foxes commons. Now After the death First of Saul, and the discomfiture of his royal army,
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King David, sitting safely and quietly in his throne, full of joy and comfort, breaketh forth into a Psalme of thanks-giving to God for his wonderfull victories and strange deliverances,
King David, sitting safely and quietly in his throne, full of joy and Comfort, breaks forth into a Psalm of thanksgiving to God for his wonderful victories and strange Deliverances,
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if you will have the patience to heare it once more set to the lowest key, you will all perceive that every note in it conforteth not onely with our voices,
if you will have the patience to hear it once more Set to the lowest key, you will all perceive that every note in it Comfort not only with our voices,
Were there ever any such? or are there any at this day? Doth hee breathe that would goe about to stop the breath which so many thousands draw? Doth the Sun give light to any that would go about to quench the light of Israel? can the earth bear any such an ungratefull and gracelesse varlet, whose conscience is burthened with so heavie and heinous a sin as Parricide in the highest degree;
Were there ever any such? or Are there any At this day? Does he breathe that would go about to stop the breath which so many thousands draw? Does the Sun give Light to any that would go about to quench the Light of Israel? can the earth bear any such an ungrateful and graceless varlet, whose conscience is burdened with so heavy and heinous a since as Parricide in the highest degree;
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laying violent hands upon the Father of his countrey, whom for his clemencie and wisedome the world at this day cannot parallel? Yes beloved, this hath beene the lot of the best Princes that ever ware corruptible Crownes.
laying violent hands upon the Father of his country, whom for his clemency and Wisdom the world At this day cannot parallel? Yes Beloved, this hath been the lot of the best Princes that ever beware corruptible Crowns.
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Titus sirnamed Delitiae humani generis, The darling of mankinde, drew this lot; and Augustus before him, the mirrour of mildnesse, Quo nihil immensus mitius orbis habet.
Titus surnamed Delitiae Humani Generis, The darling of mankind, drew this lot; and Augustus before him, the mirror of mildness, Quo nihil immensus Mitius Orbis habet.
Moses the meekest Magistrate that ever drew the sword of Justice had a murmuring Core, and his Majestie a mutinous Gowrie, and a brother in iniquity, Ruthwen; both bearing as the hearts so the names of two ancient most infamous Rebels and Traytors, the one of Core, whom the earth swallowed up:
Moses the Meekest Magistrate that ever drew the sword of justice had a murmuring Core, and his Majesty a mutinous Gowrie, and a brother in iniquity, Ruthven; both bearing as the hearts so the names of two ancient most infamous Rebels and Traitors, the one of Core, whom the earth swallowed up:
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the other of Ruthenius a desperate caitife, that attempted a like villanie upon the person of Tiberius, to that which Ruthwen would have acted upon the person of King James. Nomen Omen Core Gowry Ruthenius Ruthwen conveniunt rebus nomina saepe suis.
the other of Ruthenius a desperate caitiff, that attempted a like villainy upon the person of Tiberius, to that which Ruthven would have acted upon the person of King James. Nome Omen Core Gowry Ruthenius Ruthven conveniunt rebus nomina saepe suis.
for ambition is a sworne enemy to soveraignty, envie to eminencie, libertie to law, disorder to justice, faction to peace, schisme to unity, heresie to true religion:
for ambition is a sworn enemy to sovereignty, envy to eminency, liberty to law, disorder to Justice, faction to peace, Schism to unity, heresy to true Religion:
whereby it comes to passe that Princes, who are to right all men, are themselves most wronged of all men, by mis-information of their subjects demeanours towards them,
whereby it comes to pass that Princes, who Are to right all men, Are themselves most wronged of all men, by misinformation of their subject's demeanours towards them,
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and mis-construction of their actions, and proceedings, and affections also towards their subjects. You will yet say, be it that the actions of Princes are subject to censure,
and misconstruction of their actions, and proceedings, and affections also towards their subject's. You will yet say, be it that the actions of Princes Are Subject to censure,
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or for the greater triall of their faith in greatest distresses, or cleerer manifestation of his power in their delivery, to expose their persons to imminent dangers,
or for the greater trial of their faith in greatest Distresses, or clearer manifestation of his power in their delivery, to expose their Persons to imminent dangers,
and suffer them to be led to the brinke of destruction, and to be entangled in the snares of death. How did he suffer Charles the fifth to ascend to the top of the Pantheon in Rome, and there to looke out of a great gallery window, where there was a desperate villaine set to take him up by the heeles and throw him downe headlong? How did hee suffer that staine of the French Nobility to approach neare Augustus in the dangerous passage of the Alpes, with a purpose to justle him out of the narrow path into the steepe of the hill, where it was imposble to stay himselfe? Was not Titus past all mans helpe,
and suffer them to be led to the brink of destruction, and to be entangled in the snares of death. How did he suffer Charles the fifth to ascend to the top of the Pantheon in Room, and there to look out of a great gallery window, where there was a desperate villain Set to take him up by the heals and throw him down headlong? How did he suffer that stain of the French Nobilt to approach near Augustus in the dangerous passage of the Alps, with a purpose to justle him out of the narrow path into the steep of the hill, where it was imposble to stay himself? Was not Titus passed all men help,
and given over for dead a thousand times, when scouting out with a few to spie the enemies campe, at the siege of Jerusalem, he fell unawares into an ambush, and was constrained to passe through a volly of darts and arrowes, cast and shot at him, whereof some fell before him, some behind him, many on each side of him:
and given over for dead a thousand times, when scouting out with a few to spy the enemies camp, At the siege of Jerusalem, he fell unawares into an ambush, and was constrained to pass through a volley of darts and arrows, cast and shot At him, whereof Some fell before him, Some behind him, many on each side of him:
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when a souldier tooke hold on him, and clasped about him to draw him with himselfe into the deep and drown him? Had not Parry the meanes and opportunity to parley with Queene Elizabeth of famous memory in her garden privately, with a dagger in his hand,
when a soldier took hold on him, and clasped about him to draw him with himself into the deep and drown him? Had not Parry the means and opportunity to parley with Queen Elizabeth of famous memory in her garden privately, with a dagger in his hand,
and a dag charged? These and many other presidents of the like nature make me the lesse marvaile that God should suffer Ruthwen, with a golden hooke, (a pot full of outlandish coyne) to draw his Majestie through divers chambers, which hee still locked after them, into that dismall study which was more fearefull than any Jesuits chamber of meditation; in which they shut up their desperate instruments to cracke their braines,
and a dag charged? These and many other Presidents of the like nature make me the less marvel that God should suffer Ruthven, with a golden hook, (a pot full of outlandish coin) to draw his Majesty through diverse chambers, which he still locked After them, into that dismal study which was more fearful than any Jesuits chamber of meditation; in which they shut up their desperate Instruments to Crac their brains,
Bookes he saw none in this study, but those two mentioned by Suetonius, in which Caligula wrote the names of those men whose heads he meant to take off;
Books he saw none in this study, but those two mentioned by Suetonius, in which Caligula wrote the names of those men whose Heads he meant to take off;
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The subject he was now to meditate upon was a bloudie assacinate, and the points he was to handle, no other than the sharpe ends of swords and rapiers.
The Subject he was now to meditate upon was a bloody assacinate, and the points he was to handle, no other than the sharp ends of swords and rapiers.
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and what a terrour sacred Majestie striketh into the hearts of barbarous and bloudie traitors. The Italian varlet had not the power to lift at Charles the fifth:
and what a terror sacred Majesty striketh into the hearts of barbarous and bloody Traitors. The Italian varlet had not the power to lift At Charles the fifth:
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Alone, in a remote place, his servans and attendants barred from him by many doores locked and bolted, himselfe destitute of all weapons, betweene two Conspirators, with a poynard bent to his heart.
Alone, in a remote place, his servans and attendants barred from him by many doors locked and bolted, himself destitute of all weapons, between two Conspirators, with a poinard bent to his heart.
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O King live for ever, is not thy God whom thou servest able to deliver thee from this perill of death? Could hee not snatch thee out of the paw of the Lion? Could hee not have strucke downe both the Conspirators dead to the floore with a thunderbolt from heaven,
O King live for ever, is not thy God whom thou servest able to deliver thee from this peril of death? Could he not snatch thee out of the paw of the lion? Could he not have struck down both the Conspirators dead to the floor with a thunderbolt from heaven,
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or at the least taken away the use of Ruthwens limbes, drying up that hand that presumed to touch the apple of his owne eye, the sacred person of our Soveraigne? With a word he could,
or At the least taken away the use of Ruthwens limbs, drying up that hand that presumed to touch the apple of his own eye, the sacred person of our Sovereign? With a word he could,
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first, clearing his owne innocencie from the aspersion of bloud in the execution of the Traitors father, by course of justice, in his Majesties minority;
First, clearing his own innocence from the aspersion of blood in the execution of the Traitors father, by course of Justice, in his Majesties minority;
if my children and subjects should not revenge, the stones out of the wall, and the beames of the timber, conscious of such a villanie, would execute vengeance upon thee for so unnaturall, barbarous, and bloudie an act.
if my children and subject's should not revenge, the stones out of the wall, and the beams of the timber, conscious of such a villainy, would execute vengeance upon thee for so unnatural, barbarous, and bloody an act.
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in such sort, that hee gave his Majestie a time to breathe, and offer up prayers with strong cries to the God of his salvation, who heard him in that hee feared, as you shall heare anon.
in such sort, that he gave his Majesty a time to breathe, and offer up Prayers with strong cries to the God of his salvation, who herd him in that he feared, as you shall hear anon.
In the interim, Ruthwen consults with the Earle Gowrie his brother, and according to the Latine proverbe, the aspe suckes poyson from the viper, wherewith he swelleth,
In the interim, Ruthven consults with the Earl Gowrie his brother, and according to the Latin proverb, the asp sucks poison from the viper, wherewith he Swells,
who nothing appalled at the hideous shape of death within a fingers breadth of his heart, answers like himselfe, that he was borne free, and would die free and unbound:
who nothing appalled At the hideous shape of death within a fingers breadth of his heart, answers like himself, that he was born free, and would die free and unbound:
and, after much struggling, his Majestie draweth the Traitor to the window, by which it so pleased God to dispose for his Majesties safety, that some of his Majesties servants passed at that very instant,
and, After much struggling, his Majesty draws the Traitor to the window, by which it so pleased God to dispose for his Majesties safety, that Some of his Majesties Servants passed At that very instant,
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where soone after the Kings servants, forcibly breaking through all barres, bolts and lockes, met with him, and throwing him downe staires sent him with many wounds to his owne place, verifying the letter of this prophecie in the confusion of our Davids enemies, qui quaerunt praecipitium animae meae, they which seeke the downefall of my soule, they shall goe or rather tumble downe with a witnesse.
where soon After the Kings Servants, forcibly breaking through all bars, bolts and locks, met with him, and throwing him down stairs sent him with many wounds to his own place, verifying the Letter of this prophecy in the confusion of our Davids enemies, qui quaerunt praecipitium Spirits meae, they which seek the downfall of my soul, they shall go or rather tumble down with a witness.
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where they had no sooner dispatched one of the brothers Alexander Ruthwen, but the other brother the Earle, with seven of his servants well appointed, encountreth them.
where they had no sooner dispatched one of the Brother's Alexander Ruthven, but the other brother the Earl, with seven of his Servants well appointed, encounters them.
these animated by hope, they whet on by desperation, After many wounds given and received on both sides, they of the Kings part, according to the words of the tenth verse, cast him down; or,
these animated by hope, they whet on by desperation, After many wounds given and received on both sides, they of the Kings part, according to the words of the tenth verse, cast him down; or,
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as also, that some of them should finde that blinde way by the turne-pecke into the studie which the Earle Gowrie caused to bee new made for this his divellish enterprise.
as also, that Some of them should find that blind Way by the turnepecke into the study which the Earl Gowrie caused to be new made for this his devilish enterprise.
promising a perpetuall memorie of this his deliverie, and professing that hee assured himselfe that God had not preserved him so wonderfully for nought,
promising a perpetual memory of this his delivery, and professing that he assured himself that God had not preserved him so wonderfully for nought,
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and answerably an appendix to the narration of the conspiracie of the Gowries, for stopping the mouthes of all that shall call in question the truth of that relation.
and answerably an appendix to the narration of the Conspiracy of the Gowries, for stopping the mouths of all that shall call in question the truth of that Relation.
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Which besides the conscience of his Majesty, the deposition of his servants, the publicke justice of the Parliament of Scotland, the solemne piety and devotion of the Churches of great Brittaine and Ireland, was sixteene yeeres after the plotting thereof,
Which beside the conscience of his Majesty, the deposition of his Servants, the public Justice of the Parliament of Scotland, the solemn piety and devotion of the Churches of great Britain and Ireland, was sixteene Years After the plotting thereof,
and eight yeeres after the acting confirmed by the publicke, free, and voluntarie confession of George Sprot, arraigned and executed at Edinburgh for it.
and eight Years After the acting confirmed by the public, free, and voluntary Confessi of George Sprot, arraigned and executed At Edinburgh for it.
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This was accomplished in the Earle Gowrie, whom the Kings servants smote in the study with the edge of the sword, that hee died and fell at their feet.
This was accomplished in the Earl Gowrie, whom the Kings Servants smote in the study with the edge of the sword, that he died and fell At their feet.
5. The fifth is, And all that sweare by him, that is, all which worship the true God, the God of our Jacob; or all that sweare to him, that is, allegiance to his Majestie, shall glorie. This,
5. The fifth is, And all that swear by him, that is, all which worship the true God, the God of our Jacob; or all that swear to him, that is, allegiance to his Majesty, shall glory. This,
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as it was accomplished in other congregations, so is it in us here present, assembled to glorie in the Lord for this wonderfull delivery of their then, and now also our Soveraigne.
as it was accomplished in other congregations, so is it in us Here present, assembled to glory in the Lord for this wonderful delivery of their then, and now also our Sovereign.
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and accordingly performed (after he had hanged a great while, clapping his hands above his head) stopped the mouth of all such as before spake lies against the truth of the precedent relation.
and accordingly performed (After he had hanged a great while, clapping his hands above his head) stopped the Mouth of all such as before spoke lies against the truth of the precedent Relation.
To the lively expression whereof, I have borrowed, as you see, Davids princely characters, and set the presse, placing each letter in his ranke, and part in his order.
To the lively expression whereof, I have borrowed, as you see, Davids princely characters, and Set the press, placing each Letter in his rank, and part in his order.
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What remaineth but that I pray to God by his spirit to stampe them in our hearts, and so imprint them in our memories, that he that runneth may reade our thankfulnesse to God for this deliverance,
What remains but that I pray to God by his Spirit to stamp them in our hearts, and so imprint them in our memories, that he that Runneth may read our thankfulness to God for this deliverance,
and confidence in his future protection of our Soveraignes person, and love and loyaltie to his Majestie, whom God hath so strangely saved from the sword, to save the sword from us;
and confidence in his future protection of our Sovereigns person, and love and loyalty to his Majesty, whom God hath so strangely saved from the sword, to save the sword from us;
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and safetie of the Church and Common-wealth, exceeding joy and comfort of all his friends, and remarkeable shame and confusion of his implacable enemies. So bee it. Deo patri, &c.
and safety of the Church and Commonwealth, exceeding joy and Comfort of all his Friends, and remarkable shame and confusion of his implacable enemies. So be it. God patri, etc.
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A Sermon appointed to be preached before his Grace at Croydon, August 5. 1620. THE SIXTH SERMON. PSAL. 21.1. The King shall joy in thy strength, O Lord:
A Sermon appointed to be preached before his Grace At Croydon, August 5. 1620. THE SIXTH SERMON. PSALM 21.1. The King shall joy in thy strength, Oh Lord:
THat manifold, or (to make a new compound to translate a compound) in the Originall multivarious wisedome and goodnesse of God, which hath illustrated the firmament with varietie of starres, some more, some lesse glistering and glorious;
THat manifold, or (to make a new compound to translate a compound) in the Original multivarious Wisdom and Goodness of God, which hath illustrated the firmament with variety of Stars, Some more, Some less glistering and glorious;
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enamell'd the meadowes with choyce of flowers, some more, some lesse beautifull and fragrant; inriched the sands of the Sea with pearle, some more, some lesse orient;
enameled the meadows with choice of flowers, Some more, Some less beautiful and fragrant; enriched the sands of the Sea with pearl, Some more, Some less orient;
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some have a preheminence over the rest, which we call greater and higher Feasts. Among which this day challengeth his place, on which we refresh the memorie of his Majesties rescue out of the prophane and impious hands of the Earle Gowry and Alexander Ruthwen. A paire of unnaturall brethren;
Some have a pre-eminence over the rest, which we call greater and higher Feasts. Among which this day Challengeth his place, on which we refresh the memory of his Majesties rescue out of the profane and impious hands of the Earl Gowry and Alexander Ruthven. A pair of unnatural brothers;
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brethren in nature, and brethren in a most barbarous and unnaturall attempt against their Soveraigne the Lords annointed: brethren by bloud, and brethren also in bloud:
brothers in nature, and brothers in a most barbarous and unnatural attempt against their Sovereign the lords anointed: brothers by blood, and brothers also in blood:
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who by the just judgement of God cleansed that study with their owne bloud, which they would have for ever stained by the effusion there of the Royall bloud of the most innocent Prince that ever sate on that or this Throne:
who by the just judgement of God cleansed that study with their own blood, which they would have for ever stained by the effusion there of the Royal blood of the most innocent Prince that ever sat on that or this Throne:
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In this verse you may discerne three remarkeable conjugations or couples. 1. God is joyned with the King. 2. Strength with confidence. 3. Salvation with exceeding great joy.
In this verse you may discern three remarkable conjugations or couples. 1. God is joined with the King. 2. Strength with confidence. 3. Salvation with exceeding great joy.
And thus they depend each of other. 1. The King of God. 2. Confidence of strength. 3. Joy of salvation. 1. God exalteth the King. 2. Strength begetteth confidence. 3. Salvation bringeth with it exceeding joy. 1. God is above the King. 2. Salvation is above strength. 3. Exceeding joy above confidence.
And thus they depend each of other. 1. The King of God. 2. Confidence of strength. 3. Joy of salvation. 1. God Exalteth the King. 2. Strength begetteth confidence. 3. Salvation brings with it exceeding joy. 1. God is above the King. 2. Salvation is above strength. 3. Exceeding joy above confidence.
but if the word King be set as an higher cliffe for Christ, then strength here is omnipotencie, salvation redemption of mankinde, rejoycing the exaltation of the humane nature to the highest degree of celestiall glory and happinesse.
but if the word King be Set as an higher cliff for christ, then strength Here is omnipotency, salvation redemption of mankind, rejoicing the exaltation of the humane nature to the highest degree of celestial glory and happiness.
to speake yet somewhat plainer, that minde and meaning which the Christian Expositors make of the words, by referring them to the truth whereof David was a type, they gather from the very characters,
to speak yet somewhat plainer, that mind and meaning which the Christian Expositors make of the words, by referring them to the truth whereof David was a type, they gather from the very characters,
for NONLATINALPHABET transposed, is NONLATINALPHABET, the Anagram as it were of the word which signifieth to rejoyce is Mesiach, that is, Christ, or the annointed.
for transposed, is, the Anagram as it were of the word which signifies to rejoice is Mesiach, that is, christ, or the anointed.
For his stile given by the sacred Heralds is King immortall, King of Heaven, King of righteousnesse, Prince of peace, Lord of life, Lord of quicke and dead, Lord of all, King of Kings, and Lord of Lords.
For his style given by the sacred Heralds is King immortal, King of Heaven, King of righteousness, Prince of peace, Lord of life, Lord of quick and dead, Lord of all, King of Kings, and Lord of lords.
This heavenly crowne in glorie, as much obscuring the lustre of earthly Diadems as the Sun doth the least blinking starre, belongeth to our head Christ Jesus by a threefold right: 1. Of birth. 2. Of donation. 3. Of conquest. His birth giveth it him;
This heavenly crown in glory, as much obscuring the lustre of earthly Diadems as the Sun does the least blinking star, belongeth to our head christ jesus by a threefold right: 1. Of birth. 2. Of donation. 3. Of conquest. His birth gives it him;
If you demand where his throne is, I answer, above at the right hand of his Father, Psal. 110.1. below in the hearts of all the faithfull, whom he ruleth by the Scepter of his word.
If you demand where his throne is, I answer, above At the right hand of his Father, Psalm 110.1. below in the hearts of all the faithful, whom he Ruleth by the Sceptre of his word.
the first of this, Exultabit Rex in salute, The King shall rejoyce in thy salvation. That which there the Church prayeth for the King, here the King praises God for.
the First of this, Exultabit Rex in salute, The King shall rejoice in thy salvation. That which there the Church Prayeth for the King, Here the King praises God for.
and doth not the King in this Psalme trace the former footsteps, and follow the same notes in this Psalme of thanks-giving? The King shall rejoyce in thy strength, ver. 1. And, thou hast given him his hearts desire, ver. 2. What instance I in divers Psalmes? In the same Psalme,
and does not the King in this Psalm trace the former footsteps, and follow the same notes in this Psalm of thanksgiving? The King shall rejoice in thy strength, ver. 1. And, thou hast given him his hearts desire, ver. 2. What instance I in diverse Psalms? In the same Psalm,
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for the most part, in the beginning the Prophet soweth in teares, and in the end reapeth in joy; in the beginning hee complaineth, in the ending he prayseth;
for the most part, in the beginning the Prophet Soweth in tears, and in the end reapeth in joy; in the beginning he Complaineth, in the ending he Praiseth;
The countenance of the Prophet, drawne to the life in this booke of Psalmes, resembleth the picture of Diana at Delphos, quae intrantibus tristis, exeuntibus hilaris videbatur, the face whereof seemed to frowne upon all at their comming in,
The countenance of the Prophet, drawn to the life in this book of Psalms, resembles the picture of Diana At Delphos, Quae intrantibus tristis, exeuntibus hilaris Videbatur, the face whereof seemed to frown upon all At their coming in,
Such a copie of Davids countenance wee have Psal. 6. lowring at the first verse, Lord rebuke mee not in thine anger, &c. but clearing up at ver. 8. Depart from me yee workers of iniquitie,
Such a copy of Davids countenance we have Psalm 6. lowering At the First verse, Lord rebuke me not in thine anger, etc. but clearing up At ver. 8. Depart from me ye workers of iniquity,
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How dolefully doth the 22. Psalme begin? My God, my God, why hast thou forsaken mee? but how sweetly doth it conclude from ver. 22. to the end? I will declare thy Name to my brethren:
How dolefully does the 22. Psalm begin? My God, my God, why hast thou forsaken me? but how sweetly does it conclude from ver. 22. to the end? I will declare thy Name to my brothers:
Now if the prayer of one righteous man prevaileth so much with the Omnipotent, how much more the united prayers of the whole Church? If one trumpet sound so loud in the eares of the Almighty,
Now if the prayer of one righteous man prevails so much with the Omnipotent, how much more the united Prayers of the Whole Church? If one trumpet found so loud in the ears of the Almighty,
how much more a gale of sighes breathed from a million of Gods afflicted servants? What judgement cannot so many hands lifted up beare off from us? what blessing are they not able to pull down from heaven? Wherefore,
how much more a gale of sighs breathed from a million of God's afflicted Servants? What judgement cannot so many hands lifted up bear off from us? what blessing Are they not able to pull down from heaven? Wherefore,
as the whole Synagogue with one mouth prayed God for their King, so according to Saint Pauls precept, the whole Christian Church offered up their united devotions for the Roman Emperour.
as the Whole Synagogue with one Mouth prayed God for their King, so according to Saint Paul's precept, the Whole Christian Church offered up their united devotions for the Roman Emperor.
and bare head, because not blushing, we are alwayes praying for all Emperours, that God would grant unto them a long life, a happie reigne, a safe house, victorious armies, a faithfull councell, a loyall people, and a peaceable world.
and bore head, Because not blushing, we Are always praying for all emperors, that God would grant unto them a long life, a happy Reign, a safe house, victorious armies, a faithful council, a loyal people, and a peaceable world.
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no magazine of treasure, no arsenall of armour, no fleet by Sea, no forces by land, no alliance with neighbour Princes, no allegeance of subjects can secure their persons for a moment.
no magazine of treasure, no arsenal of armour, no fleet by Sea, no forces by land, no alliance with neighbour Princes, no allegiance of subject's can secure their Persons for a moment.
so it fareth with them who rely not upon the protection of the Almighty, but seeke other helpe, aid and support, from the arme of flesh, or the braine of worldly Politicians.
so it fareth with them who rely not upon the protection of the Almighty, but seek other help, aid and support, from the arm of Flesh, or the brain of worldly Politicians.
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Nebuchadnezzar trusted in his Citie Babel, and it became his Babel, that is, his confusion. Xerxes trusted in his multitude of men, his multitude encumbred him.
Nebuchadnezzar trusted in his city Babel, and it became his Babel, that is, his confusion. Xerxes trusted in his multitude of men, his multitude encumbered him.
Eumenes in the valour of his regiment called the Silver-shields, his Silver-shields bound him and delivered him to Antigonus. Roboam in his young Counsellers, his young Counsellers lost him the ten Tribes.
Eumenes in the valour of his regiment called the silver-shields, his silver-shields bound him and Delivered him to Antigonus. Rehoboam in his young Counsellers, his young Counsellers lost him the ten Tribes.
How many mutinies against Moses? how many stratagems against Joshuah? how many attempts against David? what preparations against Hezekiah? what combinations against Jehosaphat? what armies against Constantine? what fulminations from Rome, what Armadoes from Spaine, what poysons, what dags and daggers from Traitours at home against Queene Elizabeth? Yet all these were compassed as it were with a wall of brasse, and castle of Diamond, the Divine protection.
How many mutinies against Moses? how many stratagems against Joshua? how many attempts against David? what preparations against Hezekiah? what combinations against Jehoshaphat? what armies against Constantine? what fulminations from Room, what Armadas from Spain, what poisons, what dags and daggers from Traitors At home against Queen Elizabeth? Yet all these were compassed as it were with a wall of brass, and castle of Diamond, the Divine protection.
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Why? Because they were better souldiers? or better armed? or led by a more expert Generall? or because they had advantage of the place? Nay, rather they were every way disadvantaged.
Why? Because they were better Soldiers? or better armed? or led by a more expert General? or Because they had advantage of the place? Nay, rather they were every Way disadvantaged.
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When Rhadagesus King of the Gothes with a puissant army environed Rome, and by reason of the small preparations in the City no hope could be expected from man,
When Rhadagesus King of the Goths with a puissant army environed Room, and by reason of the small preparations in the city no hope could be expected from man,
Why is the accent upon Kings? as likewise in the words of my text, The King shall rejoyce in thy strength, exceeding glad shall Hee bee of thy salvation.
Why is the accent upon Kings? as likewise in the words of my text, The King shall rejoice in thy strength, exceeding glad shall He be of thy salvation.
In the danger of a King is the hazzard of a State, in the hazzard of a State the ruine of a Church, in the ruine of a Church Gods honour lyeth in the dust.
In the danger of a King is the hazard of a State, in the hazard of a State the ruin of a Church, in the ruin of a Church God's honour lies in the dust.
The heathen Poet glanced at this truth, when every where he stileth Kings NONLATINALPHABET, as it were bred up and fostered in the bosome of Jove, or rather Jehovah. Keepe me, saith David, as the apple of thine eye:
The heathen Poet glanced At this truth, when every where he styleth Kings, as it were bred up and fostered in the bosom of Jove, or rather Jehovah. Keep me, Says David, as the apple of thine eye:
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God will shut the windowes of heaven, and restraine the golden showers of his blessings, if we send not up the sweet vapours and exhalations of our thankes-giving and praise.
God will shut the windows of heaven, and restrain the golden showers of his blessings, if we send not up the sweet vapours and exhalations of our thanksgiving and praise.
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Now of all men Princes are most obliged to be thankfull to God, because the beames of his favour shine most bright in their Crownes and Scepters, he sets them in his owne seat of authoritie, investeth them with his owne robes of majestie, armeth them with his owne sword of justice, supporteth them with his own Scepter of power, adorneth them with his owne Diademe of royall dignitie,
Now of all men Princes Are most obliged to be thankful to God, Because the beams of his favour shine most bright in their Crowns and Sceptres, he sets them in his own seat of Authority, investeth them with his own robes of majesty, armeth them with his own sword of Justice, supporteth them with his own Sceptre of power, adorneth them with his own Diadem of royal dignity,
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Above all therefore Princes ought to be most gratefull to God, because God hath placed them in that high condition, that all other owe dutie and thankfull service to them, and they to him alone.
Above all Therefore Princes ought to be most grateful to God, Because God hath placed them in that high condition, that all other owe duty and thankful service to them, and they to him alone.
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Wherefore Noah was not contented after he and his family were saved from the deluge to offer up a sweet smelling sacrifice of thankes-giving upon the Altar of his heart;
Wherefore Noah was not contented After he and his family were saved from the deluge to offer up a sweet smelling sacrifice of thanksgiving upon the Altar of his heart;
but he leaveth behind him an Altar of stone, Jacob an house to God, Joshua a Trophey, Solomon a Temple, the Centurion a Synagogue, Veronica a statue of brasse, Constantine many Churches and Hospitals, Paula a magnificent Monasterie at Bethlehem, where our Lord was borne.
but he Leaveth behind him an Altar of stone, Jacob an house to God, joshua a Trophy, Solomon a Temple, the Centurion a Synagogue, Veronica a statue of brass, Constantine many Churches and Hospitals, Paula a magnificent Monastery At Bethlehem, where our Lord was born.
The Heathen after they had escaped shipwracke hung up their votivas tabulas to Neptune. After victorie, besides supplications per omnia pulvinaria deorum, they put garlands upon the Images of their gods,
The Heathen After they had escaped shipwreck hung up their Votivas tabulas to Neptune. After victory, beside supplications per omnia pulvinaria Gods, they put garlands upon the Images of their God's,
and then of the Lion and his seven clawes, hath erected a lasting, living, and which is more, a speaking monument of his thankfulnesse to God, by appointing the feast we now keepe to preserve from oblivion his Majesties wonderfull preservation on this day from imminent destruction.
and then of the lion and his seven claws, hath erected a lasting, living, and which is more, a speaking monument of his thankfulness to God, by appointing the feast we now keep to preserve from oblivion his Majesties wonderful preservation on this day from imminent destruction.
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such Altars hath our Soveraigne erected in the hearts of all his loving subjects, upon which wee offer this day throughout all his dominions the sacrifice of praise and thankes-giving for his Majesties marvellous deliverance, unparalleld in our age.
such Altars hath our Sovereign erected in the hearts of all his loving subject's, upon which we offer this day throughout all his Dominions the sacrifice of praise and thanksgiving for his Majesties marvellous deliverance, unparalleled in our age.
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One day shall tell another, and one night shall proclaime it to another what great things the Lord did upon this day for his Annointed, whereat we rejoyce.
One day shall tell Another, and one night shall proclaim it to Another what great things the Lord did upon this day for his Anointed, whereat we rejoice.
How was his Majestie wrapt over and over in the snares of death, when under colour of taking a Seminarie Priest (as he was made beleeve) newly arrived with a pot full of golden seeds to sow rebellion and treason in his Kingdome, he was led by Alexander Ruthwen through so many chambers into that study which was a long time before appointed for the stage whereon to act that bloudie tragedie, whose catastrophe was as happy to the King and Kingdome,
How was his Majesty wrapped over and over in the snares of death, when under colour of taking a Seminary Priest (as he was made believe) newly arrived with a pot full of golden seeds to sow rebellion and treason in his Kingdom, he was led by Alexander Ruthven through so many chambers into that study which was a long time before appointed for the stage whereon to act that bloody tragedy, whose catastrophe was as happy to the King and Kingdom,
for it was not musaeum, but campus Martius, not a students treasurie, but a traitors armorie: here he findeth but two Authors, and they should both have beene Actors. In stead of the gold which was promised, here he seeth Iron and steele, and no strange coyne as he was borne in hand,
for it was not musaeum, but campus Martius, not a Students treasury, but a Traitors armoury: Here he finds but two Authors, and they should both have been Actors. In stead of the gold which was promised, Here he sees Iron and steel, and no strange coin as he was born in hand,
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then commeth helpe from heaven when the earth is at a stand, and man at his wits end. What hope was here from man? whence could the King expect any helpe being unarmed, unattended, unguarded, betweene two Traitors (as Christ betweene two theeves) with the point of a dagger at his heart, in that darke roome? Whence or how should there breake in any light of comfort from any the least chinke? Where should his hope cast anchor? Upon his servants and traine? But besides many doores, lockes, bolts and barres betweene them and his Majestie, most of them by the Earle Gowry upon a false alarum were sent out of doores to post after him in the field.
then comes help from heaven when the earth is At a stand, and man At his wits end. What hope was Here from man? whence could the King expect any help being unarmed, unattended, unguarded, between two Traitors (as christ between two thieves) with the point of a dagger At his heart, in that dark room? Whence or how should there break in any Light of Comfort from any the least chink? Where should his hope cast anchor? Upon his Servants and train? But beside many doors, locks, bolts and bars between them and his Majesty, most of them by the Earl Gowry upon a false alarm were sent out of doors to post After him in the field.
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Upon the Traitor himselfe? But his respectlesse and barbarous carriage, his desperate speeches, his execrable oathes, his bloudie lookes, his sparkling eyes,
Upon the Traitor himself? But his respectless and barbarous carriage, his desperate Speeches, his execrable Oaths, his bloody looks, his sparkling eyes,
When a scholar of St. John the Evangelist, mis-led by ill company, had turned to a Ruffian, and common hackster, and robber by the high way, and drew at his master;
When a scholar of Saint John the Evangelist, misled by ill company, had turned to a Ruffian, and Common hackster, and robber by the high Way, and drew At his master;
So powerfull is the ministerie of the word and mighty in operation, so reverend is the calling of the dispencers of Gods mysteries, that the naming only of a dead Preacher Mr. Rollock preserved for a time the life of our Soveraigne.
So powerful is the Ministry of the word and mighty in operation, so reverend is the calling of the dispencers of God's Mysteres, that the naming only of a dead Preacher Mr. Rollock preserved for a time the life of our Sovereign.
even so Alexander meeting with the Earle Gowry his brother, (who was the Spider that spun all the web of this treason, which within a few houres was swept downe and himselfe in it with the besome of destruction ) receiveth new poyson from him,
even so Alexander meeting with the Earl Gowry his brother, (who was the Spider that spun all the web of this treason, which within a few hours was swept down and himself in it with the besom of destruction) receives new poison from him,
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In therefore he comes againe to the study with two rapiers, and first binding himselfe by oath to bereave his Majestie of his life, he offereth to binde his royall hands.
In Therefore he comes again to the study with two rapiers, and First binding himself by oath to bereave his Majesty of his life, he Offereth to bind his royal hands.
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and fastning upon the Traitors hand and sword grappleth with him, and by maine force drew him to the window (a little before opened) whence by speech and signes he made knowne to his faithfull servants, at that instant passing under the window,
and fastening upon the Traitors hand and sword grappleth with him, and by main force drew him to the window (a little before opened) whence by speech and Signs he made known to his faithful Servants, At that instant passing under the window,
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yet before they could force the way through so many doores, lockes and barres betweene them and their immured Soveraigne, the light of all Israel had in all likelihood beene extinguished,
yet before they could force the Way through so many doors, locks and bars between them and their immured Sovereign, the Light of all Israel had in all likelihood been extinguished,
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but that one of the Kings servants by the secret conduct of divine providence lighted upon the false doore opening to the staire case, which hee had no sooner got up,
but that one of the Kings Servants by the secret conduct of divine providence lighted upon the false door opening to the stair case, which he had no sooner god up,
but he seeth the King on the ground, and the Traitor grappling with him, whom after hee had loosened from the King, with many wounds he tumbled downe the staires to receive his fatall blow from two other of his Majesties servants, who by this time had found the blind way leading to the turnepecke. And thus was the first act of this bloudie tragedy ended by the exit or going out of the first Actor Alexander Ruthwen, first out of that stage,
but he sees the King on the ground, and the Traitor grappling with him, whom After he had loosened from the King, with many wounds he tumbled down the stairs to receive his fatal blow from two other of his Majesties Servants, who by this time had found the blind Way leading to the turnepecke. And thus was the First act of this bloody tragedy ended by the exit or going out of the First Actor Alexander Ruthven, First out of that stage,
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The next act though more bloudie yet was by so much the lesse dreadfull, because the King by his servants, velut homerica nube tectus, was saved out of murthers way.
The next act though more bloody yet was by so much the less dreadful, Because the King by his Servants, velut homerica Nube tectus, was saved out of murders Way.
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Now his Majesties honourable attendance must prove their valour, and testifie their loyaltie by as many mouthes as they received wounds in that hot skirmish, wherein their Antagonists had the advantage of all things save the cause:
Now his Majesties honourable attendance must prove their valour, and testify their loyalty by as many mouths as they received wounds in that hight skirmish, wherein their Antagonists had the advantage of all things save the cause:
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For the Earle Gowry (like the man possessed in the Gospel, which walked through drie places, and took to him seven spirits worse than himselfe ) armed himself,
For the Earl Gowry (like the man possessed in the Gospel, which walked through dry places, and took to him seven spirits Worse than himself) armed himself,
and took seven of his servants with him, more hardy and desperate than himself, and finding his brother newly slain, NONLATINALPHABET, was so enraged with furie and revenge, that he sweareth at his entrie into the chamber that not a man of them should scape, calling them by his owne name Traitors. Here malice and love, fury and courage, trechery and loyalty, villanie and pietie trie it out at the point of the sword,
and took seven of his Servants with him, more hardy and desperate than himself, and finding his brother newly slave,, was so enraged with fury and revenge, that he Sweareth At his entry into the chamber that not a man of them should escape, calling them by his own name Traitors. Here malice and love, fury and courage, treachery and loyalty, villainy and piety try it out At the point of the sword,
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Whereupon they all fell upon their knees, and praised the mighty God of Jacob, who giveth salvation to Kings, and then had delivered his servant James from the perill of the sword:
Whereupon they all fell upon their knees, and praised the mighty God of Jacob, who gives salvation to Kings, and then had Delivered his servant James from the peril of the sword:
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Then, if ever, our King joyed in thy strength, and in thy salvation excessively rejoyced. And not long after the words following ( ver. 3.) were fulfilled in him;
Then, if ever, our King joyed in thy strength, and in thy salvation excessively rejoiced. And not long After the words following (for. 3.) were fulfilled in him;
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Thou preventedst him with blessings of goodnesse, and thou didst set a Crowne of pure gold upon his head, viz. the Crowne of England; which shortly after fell unto him,
Thou preventedst him with blessings of Goodness, and thou didst Set a Crown of pure gold upon his head, viz. the Crown of England; which shortly After fell unto him,
A Sermon preached before the high Commission in his Graces Chappell at Lambeth. THE SEVENTH SERMON. HOS. 13.9. O Israel, thou hast destroyed thy selfe, but in me is thy helpe.
A Sermon preached before the high Commission in his Graces Chapel At Lambeth. THE SEVENTH SERMON. HOS. 13.9. Oh Israel, thou hast destroyed thy self, but in me is thy help.
Most Reverend, Right Honourable, Right Worshipfull, &c. I Should tremble to rehearse this text in your eares, if there were not comfort in it as well as terrour, joy as sorrow, helpe as calamity, salvation as destruction.
Most Reverend, Right Honourable, Right Worshipful, etc. I Should tremble to rehearse this text in your ears, if there were not Comfort in it as well as terror, joy as sorrow, help as calamity, salvation as destruction.
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(but in me is thy helpe.) In the Originall NONLATINALPHABET it hath destroyed thee, or one hath destroyed thee, or thy destruction O Israel, or O Israel thy utter ruine and desolation.
(but in me is thy help.) In the Original it hath destroyed thee, or one hath destroyed thee, or thy destruction Oh Israel, or Oh Israel thy utter ruin and desolation.
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An abrupt and imperfect sentence, to be made up with something that goeth before, or to be gathered from that which followeth after, NONLATINALPHABET but or for in me is thy helpe.
an abrupt and imperfect sentence, to be made up with something that Goes before, or to be gathered from that which follows After, but or for in me is thy help.
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There were never pictures held in greater admiration than those of Timanthes, and they for this especially, that they exhibited more to the understanding than to the eye, intimating more than was expressed,
There were never pictures held in greater admiration than those of Timanthes, and they for this especially, that they exhibited more to the understanding than to the eye, intimating more than was expressed,
And for the like reason, those straines of Rhetorike most take the wise, and affect the judicious eare, which expresse more by expressing lesse, the sentence being broken off in the midst, to shew the force of violent passion which bereaveth us on the sudden both of sense and speech.
And for the like reason, those strains of Rhetoric most take the wise, and affect the judicious ear, which express more by expressing less, the sentence being broken off in the midst, to show the force of violent passion which bereaveth us on the sudden both of sense and speech.
The Musicians also in their way tickle the eare by a like grace in musicke to that figure in speech by unexpected stops and rests, making a kinde of Aposiopesis and harmonicall Ellipsis. Surely as the broken joynts and maimed limbes of men uncovered much move us to compassion;
The Musicians also in their Way tickle the ear by a like grace in music to that figure in speech by unexpected stops and rests, making a kind of Aposiopesis and harmonical Ellipsis. Surely as the broken Joints and maimed limbs of men uncovered much move us to compassion;
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Such is that broken speech of Joash the King concerning Elisha, over whose face hee wept and said, O my father, my father, the chariot of Israel and the horsemen thereof.
Such is that broken speech of Joash the King Concerning Elisha, over whose face he wept and said, Oh my father, my father, the chariot of Israel and the horsemen thereof.
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And semblable thereunto is this in my text, Shikethka, Jisrael perdidit te, or perditio tua, it hath undone thee, or thy ruine O Israel. For those words (ex te) which we finde in many latine copies are added by the Translator to fill up the breach in the sentence:
And semblable thereunto is this in my text, Shikethka, Jisrael perdidit te, or Perdition tua, it hath undone thee, or thy ruin Oh Israel. For those words (ex te) which we find in many latin copies Are added by the Translator to fill up the breach in the sentence:
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thy destruction Israel, or it hath destroyed thee, Israel is destroyed, who hath destroyed Israel? or why is Israel destroyed? why is the cause and author of Israels woe concealed,
thy destruction Israel, or it hath destroyed thee, Israel is destroyed, who hath destroyed Israel? or why is Israel destroyed? why is the cause and author of Israel's woe concealed,
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in another sense, yet true, I may use the contrary attribute, and say, I adore the deficiencies and seeming vacuities in Scripture sentences, where the roome left for words is anticipated by passion,
in Another sense, yet true, I may use the contrary attribute, and say, I adore the deficiencies and seeming Vacuities in Scripture sentences, where the room left for words is anticipated by passion,
Had he filled up the bracke in the contexture of the sentence, it must have bin with these or the like words, by the consent of Interpreters, It is thy stubborne heart, O Israel, and thy open rebellion against mee:
Had he filled up the bracke in the contexture of the sentence, it must have been with these or the like words, by the consent of Interpreters, It is thy stubborn heart, Oh Israel, and thy open rebellion against me:
It is enough for a Judge to pronounce the dreadfull sentence of death, it is too much then to fall foule upon the prisoner with amplifications and bitter invectives.
It is enough for a Judge to pronounce the dreadful sentence of death, it is too much then to fallen foul upon the prisoner with amplifications and bitter invectives.
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As in musicke, though each string hath a different sound by it selfe, yet many of them strucke together make but one chord: so the last translation which I follow,
As in music, though each string hath a different found by it self, yet many of them struck together make but one chord: so the last Translation which I follow,
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or as Calvin, Aliquid praeter me, something besides me hath destroyed thee; or as St. Jerome doth, Perditio tua ex te, thy destruction is from thy selfe;
or as calvin, Aliquid praeter me, something beside me hath destroyed thee; or as Saint Jerome does, Perdition tua ex te, thy destruction is from thy self;
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Julian gave for his armes in his Scutchion an Eagle strucke through the heart with a flight shaft feathered out of her owne wing, with this Motto, propriis configimur alis, our death flies to us with our owne feathers,
Julian gave for his arms in his Scutcheon an Eagl struck through the heart with a flight shaft feathered out of her own wing, with this Motto, propriis configimur Aloes, our death flies to us with our own Feathers,
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The Eagle strucke dead is the Church and Common-wealth of Israel, the arrow is the swift judgement of God, the feathers shed out of her owne wings which carried the arrow so swift,
The Eagl struck dead is the Church and Commonwealth of Israel, the arrow is the swift judgement of God, the Feathers shed out of her own wings which carried the arrow so swift,
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how much more of the downefall of Israel Gods chosen people, his chiefe treasure, his only joy? But that Israel should be Israels overthrow, that Israel should be felo de se, and accessarie to his owne death and utter confusion;
how much more of the downfall of Israel God's chosen people, his chief treasure, his only joy? But that Israel should be Israel's overthrow, that Israel should be Fellow de se, and accessary to his own death and utter confusion;
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Howbeit destruction here, as it is applied to Israel, seemeth not so much to signifie destruction in the vulgar acception, that is, the pulling downe of the houses, or sacking of townes and villages, as the dissolution of the state,
Howbeit destruction Here, as it is applied to Israel, seems not so much to signify destruction in the Vulgar acception, that is, the pulling down of the houses, or sacking of Towns and villages, as the dissolution of the state,
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All naturall things carry in their stile Corruptible, all humane in their stile mortall, all earthly in their stile Temporall: to distinguish the first sort from things supernaturall, which are incorruptible;
All natural things carry in their style Corruptible, all humane in their style Mortal, all earthly in their style Temporal: to distinguish the First sort from things supernatural, which Are incorruptible;
It is the royall prerogative of him who hath written upon his thigh, and on his vesture, King of Kings and Lord of Lords, that his Kingdome is bounded with no limits, nor confined to time:
It is the royal prerogative of him who hath written upon his thigh, and on his vesture, King of Kings and Lord of lords, that his Kingdom is bounded with no Limits, nor confined to time:
Behold, thou shalt conceive in thy wombe, and bring forth a sonne, and shalt call his name Jesus, ver. 31. He shall be great, and shall be called the sonne of the Highest,
Behold, thou shalt conceive in thy womb, and bring forth a son, and shalt call his name jesus, ver. 31. He shall be great, and shall be called the son of the Highest,
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and of his Kingdome there shalbe no end, ver. 33. Of all other there shalbe. For all politike bodies are in some sort subject to the condition of natural bodies.
and of his Kingdom there shall no end, ver. 33. Of all other there shall. For all politic bodies Are in Some sort Subject to the condition of natural bodies.
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some have lasted longer, as the Monarchy of the Assyrians; some farre shorter, as the monarchy of the Persians; and after them of the Grecians. The Christian Kings of Jerusalem finished their course within a hundred yeeres.
Some have lasted longer, as the Monarchy of the Assyrians; Some Far shorter, as the monarchy of the Persians; and After them of the Greeks. The Christian Kings of Jerusalem finished their course within a hundred Years.
and are like sooner to arrive to their period, naturall end, or to speake more properly, civill death and dissolution, called in my text destruction. Some who have taken upon them to calculate as it were the nativitie of the world, and erect a scheme of all the living, have set the utmost day of the duration of the one,
and Are like sooner to arrive to their Period, natural end, or to speak more properly, civil death and dissolution, called in my text destruction. some who have taken upon them to calculate as it were the Nativity of the world, and erect a scheme of all the living, have Set the utmost day of the duration of the one,
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and life of all the other to fall within foure hundred yeares, according to an ancient tradition of the Jewes fathered upon the house of Elias: The world shall last sixe thousand yeeres;
and life of all the other to fallen within foure hundred Years, according to an ancient tradition of the Jews fathered upon the house of Elias: The world shall last sixe thousand Years;
The Cabalists favour this conceit, and labour to wierdraw it out of the first verse of the first chapter of Genesis, where because they finde sixe Alephs or A's which in numerall characters signifie so many thousand yeares, conclude the duration of the world from the first creation to the end shall make up just that number of yeeres.
The Cabalists favour this conceit, and labour to wierdraw it out of the First verse of the First chapter of Genesis, where Because they find sixe Alephs or As which in numeral characters signify so many thousand Years, conclude the duration of the world from the First creation to the end shall make up just that number of Years.
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And many also of our Christian Chronologists, streining the letter of St. Peter too farre, allot precisely sixe thousand yeares for the continuance of the world;
And many also of our Christian Chronologists, straining the Letter of Saint Peter too Far, allot precisely sixe thousand Years for the Continuance of the world;
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From Augustus to Valentinian the last, five hundred yeeres are reckoned, all which time the seat of the fourth Monarchy of the world was fixed at Rome. The Church of Rome in a sort continued in her puritie for five hundred yeeres:
From Augustus to Valentinian the last, five hundred Years Are reckoned, all which time the seat of the fourth Monarchy of the world was fixed At Room. The Church of Room in a sort continued in her purity for five hundred Years:
and five hundred yeeres after the happy reformation begun by Martin Luther. Yet neither that tradition of the house of Elias, nor the observation of Peucerus are of infallible certaintie.
and five hundred Years After the happy Reformation begun by Martin Luther. Yet neither that tradition of the house of Elias, nor the observation of Peucer Are of infallible certainty.
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And what is now become of the head of gold which represented the Assyrian? and armes of silver which resembled the Persian? and the thighes of brasse which set forth the Grecian? and the legs of iron which signified the Roman Monarchy? Are they not all broken together,
And what is now become of the head of gold which represented the assyrian? and arms of silver which resembled the Persian? and the thighs of brass which Set forth the Grecian? and the legs of iron which signified the Roman Monarchy? are they not all broken together,
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and become like chaffe of a summers flower dispersed with the winde? How proudly doth Sennacherib insult over those Nations whom his Ancestors had destroyed? Where is the King of Hamath,
and become like chaff of a summer's flower dispersed with the wind? How proudly does Sennacherib insult over those nations whom his Ancestors had destroyed? Where is the King of Hamath,
and the King of Arphad, and the King of the Citie Sepharvaim, Hena and Ivah? Little did he then thinke of a bird from the East, Cyrus by name, that after a short time should chirpe the like note at the Court of the great King of Ashur: Where is the King of Shinar,
and the King of Arphad, and the King of the city Sepharvaim, Hena and Ivah? Little did he then think of a bird from the East, Cyrus by name, that After a short time should chirp the like note At the Court of the great King of Ashur: Where is the King of Shinar,
and the great Monarch of Assyria? Whereas he should with Nebuchadnezzar have honoured for these victories him that liveth for ever, whose Kingdome is from generation to generation.
and the great Monarch of Assyria? Whereas he should with Nebuchadnezzar have honoured for these victories him that lives for ever, whose Kingdom is from generation to generation.
If the state of Kingdomes and Monarchies is so fickle, what follie, or rather madnesse is it for any private man to dreame of perpetuities and certainties,
If the state of Kingdoms and Monarchies is so fickle, what folly, or rather madness is it for any private man to dream of perpetuities and certainties,
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All private mens estates are ventered in the bottome of the Common-wealth, and all Common-wealthes in the great vessell of the earth, which was once swallowed up with a deluge of Water,
All private men's estates Are ventured in the bottom of the Commonwealth, and all Commonwealths in the great vessel of the earth, which was once swallowed up with a deluge of Water,
and when iniquitie shall so abound on the earth that the whole world shall be infected with the Leprosie of monstrous and enormous sins, this great house which hath beene long tottered, shall be burned,
and when iniquity shall so abound on the earth that the Whole world shall be infected with the Leprosy of monstrous and enormous Sins, this great house which hath been long tottered, shall be burned,
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And verily if all other signes be accomplished, as many of the learned in their commentaries upon the Apocalyps contend, I should thinke the world cannot long stand:
And verily if all other Signs be accomplished, as many of the learned in their commentaries upon the Apocalypse contend, I should think the world cannot long stand:
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Israel is Gods first-borne, who shall dis-inherit him? Israel is the Vine which the right hand of God hath planted, who shall root it up? Israel is the Signet on his finger, who shall plucke it off? Nay, Israel is the apple of his eye, who shall pull it out? Let heaven and earth passe away, yet Gods covenant with Israel shall stand fast;
Israel is God's firstborn, who shall disinherit him? Israel is the Vine which the right hand of God hath planted, who shall root it up? Israel is the Signet on his finger, who shall pluck it off? Nay, Israel is the apple of his eye, who shall pull it out? Let heaven and earth pass away, yet God's Covenant with Israel shall stand fast;
To compose this seeming difference betweene Gods promises to Israel, and his threats against Israel, we must distinguish of divers kindes of promises made to Israel,
To compose this seeming difference between God's promises to Israel, and his Treats against Israel, we must distinguish of diverse Kinds of promises made to Israel,
Israel sometime signifieth 1. Properly 1. Either the whole posteritie of Jacob: 2. Or the ten tribes which were rent from Roboam. 2. Figuratively The spiritual kingdome of Christ over the Elect.
Israel sometime signifies 1. Properly 1. Either the Whole posterity of Jacob: 2. Or the ten tribes which were rend from Rehoboam. 2. Figuratively The spiritual Kingdom of christ over the Elect.
which may rightly be called the Israel of Israel, as Demosthenes termeth Athens NONLATINALPHABET, the Greece of Greece: to Israel in this third sense Christ had a speciall commission:
which may rightly be called the Israel of Israel, as Demosthenes termeth Athens, the Greece of Greece: to Israel in this third sense christ had a special commission:
Saint Paul pointeth to this Israel, when the fulnesse of the Gentiles is come in, all Israel shall be saved. And Saint John, There were sealed an hundreth and fourty and foure thousand of all the Tribes of the children of Israel.
Saint Paul pointeth to this Israel, when the fullness of the Gentiles is come in, all Israel shall be saved. And Saint John, There were sealed an Hundredth and fourty and foure thousand of all the Tribes of the children of Israel.
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and you shall easily reconcile those texts of Scriptures which seeme to overthrow this prophecie concerning the utter overthrow of the Kingdome of Israel, (by which we are here to understand the ten Tribes) which fell out not long after this Prophecie, in the daies of Hosea their last King.
and you shall Easily reconcile those texts of Scriptures which seem to overthrow this prophecy Concerning the utter overthrow of the Kingdom of Israel, (by which we Are Here to understand the ten Tribes) which fell out not long After this Prophecy, in the days of Hosea their last King.
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but after he came and was rejected of that Nation, and the sacred twig of Jesse was nailed to an accursed tree, God cut it off root and branch by the Romans. Within lesse than halfe an age after our Lords death, Jerusalem bewailed it with bloudie teares, and the Temple rued it:
but After he Come and was rejected of that nation, and the sacred twig of Jesse was nailed to an accursed tree, God Cut it off root and branch by the Romans. Within less than half an age After our lords death, Jerusalem bewailed it with bloody tears, and the Temple rued it:
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in the ruines, dust, and ashes whereof we may reade this motto: There is no place priviledged from Gods judgement: no Sanctuarie for presumptuous sinners:
in the ruins, dust, and Ashes whereof we may read this motto: There is no place privileged from God's judgement: no Sanctuary for presumptuous Sinners:
The Palladium saved not Troy from the Greekes, nor the Arke the Israelites from the Philistims, nor the Temple the Jewes from the Romanes, nor the tombes of Martyrs Rome from the Gothes, nor the Crucifix the Christians in Palestine from Saladine the Sultan of Egypt. God most hateth sinne in them whom he loveth most,
The Palladium saved not Troy from the Greeks, nor the Ark the Israelites from the philistines, nor the Temple the Jews from the Romans, nor the tombs of Martyrs Room from the Goths, nor the Crucifix the Christians in Palestine from Saladine the Sultan of Egypt. God most hates sin in them whom he loves most,
When the Jewes in Jeremie cryed out, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, presuming that God would save them for the Temples sake;
When the Jews in Jeremiah cried out, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord, presuming that God would save them for the Temples sake;
If God spared not the naturall branches for their unfruitfulnesse, will he spare the engraffed? If judgement beginneth at the house of God, where is it like to end? If God hath sent a bill of divorce to the beloved Citie, and hath quite forsaken his first love, may his latter Spouse the Church of the Gentiles presume to escape better,
If God spared not the natural branches for their unfruitfulness, will he spare the engrafted? If judgement begins At the house of God, where is it like to end? If God hath sent a bill of divorce to the Beloved city, and hath quite forsaken his First love, may his latter Spouse the Church of the Gentiles presume to escape better,
if she prove alike disloyall? If it hath beene thus done, as before is specified, to the greene tree, what shall bee done to the drie? If Jerusalem be made an example,
if she prove alike disloyal? If it hath been thus done, as before is specified, to the green tree, what shall be done to the dry? If Jerusalem be made an Exampl,
and the Temple a lamentable spectacle of divine justice, can Babylon and the house of Rimmon stand long? If the seven golden Candlestickes placed by Christs owne hand in Asia, and furnished with burning and shining lampes, are removed,
and the Temple a lamentable spectacle of divine Justice, can Babylon and the house of Rimmon stand long? If the seven golden Candlesticks placed by Christ own hand in Asia, and furnished with burning and shining lamps, Are removed,
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and their lights put out, have not we cause to feare that our Candlestickes shall bee removed if we love darkenesse more than light? Did God not spare his owne House,
and their lights put out, have not we cause to Fear that our Candlesticks shall be removed if we love darkness more than Light? Did God not spare his own House,
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but suffered it to bee burnt to Ashes for the sinnes committed in it? will hee, thinke yee, spare our houses if such wickednesse bee found in them for which hee destroyed the Holy of Holies?
but suffered it to be burned to Ashes for the Sins committed in it? will he, think ye, spare our houses if such wickedness be found in them for which he destroyed the Holy of Holies?
but salvation from God, Morall Philosophie entervaineth with Divinity in that her assertion; Nemo laeditur nisi a seipso, no man is hurt but by himselfe.
but salvation from God, Moral Philosophy entervaineth with Divinity in that her assertion; Nemo laeditur nisi a Seipso, no man is hurt but by himself.
it is sedition and intestine warre that giveth the State her deathes wound. — nulli penitus discindere ferro Contigit, alta sedent civilis vulnera dextrae.
it is sedition and intestine war that gives the State her deaths wound. — None penitus discindere Ferro Contigit, Alta sedent Civilis vulnera Dextrae.
Are not all mixt bodies corrupted by the disagreement of elements, and the elements themselves by the strife of contrarie qualities within them? — quia corpore in uno Frigida pugnabant calidis, humentia sic cis, Mollia cum duris, sine pondere habentia pondus.
are not all mixed bodies corrupted by the disagreement of elements, and the elements themselves by the strife of contrary qualities within them? — quia corpore in Uno Frigida pugnabant calidis, humentia sic cis, Mollia cum duris, sine ponder habentia pondus.
Are not all metals defaced with their owne rust? Trees and fruits eaten with little wormes? Garments with mothes breeding in them? What need I bring in out of Pliny the Hedge-hog for instance, disarmed by the water that comes from her,
are not all metals defaced with their own rust? Trees and fruits eaten with little worms? Garments with moths breeding in them? What need I bring in out of pliny the Hedgehog for instance, disarmed by the water that comes from her,
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and softens her prickes and rots them? The Bees often choaked with their owne hony? The Eagle starved by his ravenous feeding, which makes his bill grow so big that he cannot open it wide enough to receive in food? The historie of all times brings in evidence of fact to confirme the truth of this observation in humane affaires.
and softens her pricks and rots them? The Bees often choked with their own honey? The Eagl starved by his ravenous feeding, which makes his bill grow so big that he cannot open it wide enough to receive in food? The history of all times brings in evidence of fact to confirm the truth of this observation in humane affairs.
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Sodome might have stood for all the five Kings that bid her battaile, if the unnaturall fire of lust had not drawne downe upon her unnaturall fire, I meane the fire of hell, as Salvian speaketh, from heaven. Troy might have stood a thousand yeeres for all the Grecian Fleet of a thousand ships,
Sodom might have stood for all the five Kings that bid her battle, if the unnatural fire of lust had not drawn down upon her unnatural fire, I mean the fire of hell, as Salvian speaks, from heaven. Troy might have stood a thousand Years for all the Grecian Fleet of a thousand ships,
if Antenor had not by trechery opened the Scean gate, and the Inhabitants upon the unexpected remove of the Fleet throwne their houses out at the windowes;
if Antenor had not by treachery opened the Scene gate, and the Inhabitants upon the unexpected remove of the Fleet thrown their houses out At the windows;
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as the Turk himselfe confessed, when in the sacking of the City, and rifling the houses, he found such a masse of treasure as might have easily secured the place if the owners would have contributed but a small part of it to the maintenance of the Greeke Emperours warre against the Saracens. And to come neerer my text, it was not the Assyrians horse and chariots,
as the Turk himself confessed, when in the sacking of the city, and rifling the houses, he found such a mass of treasure as might have Easily secured the place if the owners would have contributed but a small part of it to the maintenance of the Greek emperors war against the Saracens. And to come nearer my text, it was not the Assyrians horse and chariots,
but Jeroboams golden calves, together with their sorcerie, witchcraft, and other sinnes discovered unto them by the Prophets Amos and Hosea, but unrepented of, which destroyed Israel. It is true which Arnobius affirmeth, that we may by no meanes staine the decrees of God with any aspersion of bloudy cruelty,
but Jeroboams golden calves, together with their sorcery, witchcraft, and other Sins discovered unto them by the prophets Amos and Hosea, but unrepented of, which destroyed Israel. It is true which Arnobius Affirmeth, that we may by no means stain the decrees of God with any aspersion of bloody cruelty,
Hee therefore never sendeth evill upon us before we have it in us, hee never fils us a cup of red wine before the measure of our crimson sinne is full;
He Therefore never sends evil upon us before we have it in us, he never fills us a cup of read wine before the measure of our crimson sin is full;
neither powreth hee out the dregges of his wrath upon any, but such as Moab - like are settled upon their lees, Zeph. 1.12. To strike saile then, and land my discourse:
neither poureth he out the dregs of his wrath upon any, but such as Moab - like Are settled upon their lees, Zephaniah 1.12. To strike sail then, and land my discourse:
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and oyle abound, and yet wee are not enriched, if the publike weale and every mans private, by some secret veine inwardly bleeding, hath beene in a kinde of consumption,
and oil abound, and yet we Are not enriched, if the public weal and every men private, by Some secret vein inwardly bleeding, hath been in a kind of consumption,
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Doth any desire to know how it commeth to passe that our gold is not so pure? our silver so bright? our brasse and iron so strong as heretofore? that is, the honour of our Nobility, the riches of our Gentry, the vertue and strength of our Commonalty is much empaired.
Does any desire to know how it comes to pass that our gold is not so pure? our silver so bright? our brass and iron so strong as heretofore? that is, the honour of our Nobilt, the riches of our Gentry, the virtue and strength of our Commonalty is much impaired.
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If I and all Preachers should bee silent, our loud sinnes would proclaime it, blasphemy would speake it, prophanenesse sweare it, pride and vanity paint and print it, usury and bribery tell it, luxury vent it, gluttony and drunkennesse belch it out. St. Peters argument were now of no force, these men are not drunke, seeing that it is but the third houre of the day:
If I and all Preachers should be silent, our loud Sins would proclaim it, blasphemy would speak it, profaneness swear it, pride and vanity paint and print it, Usury and bribery tell it, luxury vent it, gluttony and Drunkenness belch it out. Saint Peter's argument were now of no force, these men Are not drunk, seeing that it is but the third hour of the day:
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Tiberius his advice in Tacitus may passe in point of policy for good, viz. to dissemble and conceale overgrowne and head-strong evils, rather than by taxing them to make it knowne what vices have so got the masterie of us, that wee cannot stand against them:
Tiberius his Advice in Tacitus may pass in point of policy for good, viz. to dissemble and conceal overgrown and headstrong evils, rather than by taxing them to make it known what vices have so god the mastery of us, that we cannot stand against them:
Pope Silvester when he was bid beware of Jerusalem, for that whensoever hee should come thither, hee should certainly dye, he flattered himselfe that hee should put off his death long enough,
Pope Silvester when he was bid beware of Jerusalem, for that whensoever he should come thither, he should Certainly die, he flattered himself that he should put off his death long enough,
because hee was sure that he never meant to travell into Palestine, little thinking that there was a Church at Rome of that name, into which hee had no sooner set his foot,
Because he was sure that he never meant to travel into Palestine, little thinking that there was a Church At Room of that name, into which he had no sooner Set his foot,
but never looketh into his owne heart, where the true cause lyes, be it covetousnesse, or distrust of Gods providence, or a quarrelling disposition, or pride, or idlenesse, or luxurie, or sacriledge.
but never looks into his own heart, where the true cause lies, be it covetousness, or distrust of God's providence, or a quarreling disposition, or pride, or idleness, or luxury, or sacrilege.
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and hee ascribeth this to some melancholy bloud, or worldly discontent, or the indiscretion of some Boanerges, sonnes of thunder, who preach nothing but damnation to their hearers;
and he ascribeth this to Some melancholy blood, or worldly discontent, or the indiscretion of Some Boanerges, Sons of thunder, who preach nothing but damnation to their hearers;
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Plancus Plautius hiding himselfe in the time of the proscription, was found out onely by the smell of his sweet oyles wherewith hee used luxuriously to anoint himselfe, Sorex ut dicitur suo indicio.
Plancus Plautius hiding himself in the time of the proscription, was found out only by the smell of his sweet oils wherewith he used luxuriously to anoint himself, Sorex ut dicitur Sue Indicio.
Sylla hearing some displeasing newes, was so enflamed with anger, that streining himselfe to utter his passion, he brake a veine, and spitting bloud died.
Sylla hearing Some displeasing news, was so inflamed with anger, that straining himself to utter his passion, he brake a vein, and spitting blood died.
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but a dead palsie? lust, but an impure itch? immoderate joy, but a pleasing trance of the soule? These are the greatest causes of our woe, not onely because they disturbe the peace of our conscience,
but a dead palsy? lust, but an impure itch? immoderate joy, but a pleasing trance of the soul? These Are the greatest Causes of our woe, not only Because they disturb the peace of our conscience,
and with Salvianus, Whatsoever our miseries are, or afflictions, or persecutions, or overthrowes, or losses, or diseases, they are testimonies of an evil servant and a good master.
and with Salvianus, Whatsoever our misery's Are, or afflictions, or persecutions, or overthrows, or losses, or diseases, they Are testimonies of an evil servant and a good master.
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A Sermon preached before his Grace, and divers other Lords and Judges spirituall and temporall, in Lambeth. THE EIGHTH SERMON. PSAL. 2.10. Be wise now therefore, O yee Kings:
A Sermon preached before his Grace, and diverse other lords and Judges spiritual and temporal, in Lambeth. THE EIGHTH SERMON. PSALM 2.10. Be wise now Therefore, Oh ye Kings:
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be instructed yee Judges of the earth. Most Reverend, Right Honourable, Right Worshipfull, &c. THe mirrour of humane eloquence apologizing for his undertaking the defence of Murena against Cato the elder pertinently demandeth who so fit a patron of a Consull as a consull himselfe? The like may be said in the justification of King Davids lesson read in my text to Princes and Judges;
be instructed ye Judges of the earth. Most Reverend, Right Honourable, Right Worshipful, etc. THe mirror of humane eloquence apologizing for his undertaking the defence of Murena against Cato the elder pertinently demandeth who so fit a patron of a Consul as a Consul himself? The like may be said in the justification of King Davids Lesson read in my text to Princes and Judges;
a quo tandem aequius est doceri Reges quam a Rege? erudiri Judices quam a Judice? Who so proper to tutour Kings as a King? who might better give Judges their charge than the chiefe Judge and Soveraigne Justice in his Kingdome? Not onely nature and bloud,
a quo tandem aequius est doceri Reges quam a Rege? erudiri Judges quam a Judice? Who so proper to tutor Kings as a King? who might better give Judges their charge than the chief Judge and Sovereign justice in his Kingdom? Not only nature and blood,
and an admonition that commeth from a man in place to another in like place and office, (that is, spoken by authority to authority) carrieth a double authority,
and an admonition that comes from a man in place to Another in like place and office, (that is, spoken by Authority to Authority) Carrieth a double Authority,
Therefore God in his wisedome instructed the Prophet David by Nathan a Prophet, reproved the Apostle Saint Peter by Paul an Apostle, informed John the Elder by an Elder,
Therefore God in his Wisdom instructed the Prophet David by Nathan a Prophet, reproved the Apostle Saint Peter by Paul an Apostle, informed John the Elder by an Elder,
so besides the motive to these vertues in this verse it selfe, there is a reason drawne by the spirit to enforce these duties from the heart of this Psalme, ver. 6. which is like an artery conveying spirit and life to this admonition here:
so beside the motive to these Virtues in this verse it self, there is a reason drawn by the Spirit to enforce these duties from the heart of this Psalm, ver. 6. which is like an artery conveying Spirit and life to this admonition Here:
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Judges call other men to the barre, but Christ Jesus shall summon all Judges one day to his tribunall, justissimè judicaturus a quibus est injustissimè judicatus, most justly to judge Judges by whom both in himselfe and in his members he hath beene most unjustly judged.
Judges call other men to the bar, but christ jesus shall summon all Judges one day to his tribunal, justissimè judicaturus a quibus est injustissimè judicatus, most justly to judge Judges by whom both in himself and in his members he hath been most unjustly judged.
O Kings. The more excellent the office the more eminent the qualitie ought to be: no vertue so befits a Prince as religious wisedome, the Queen of all vertues:
Oh Kings. The more excellent the office the more eminent the quality ought to be: no virtue so befits a Prince as religious Wisdom, the Queen of all Virtues:
They advance not till she strikes an alarum, nor retire till she sound a retreat. What the Apostle speakes of the three heavenly graces, now there remaine these three, faith, hope,
They advance not till she strikes an alarm, nor retire till she found a retreat. What the Apostle speaks of the three heavenly graces, now there remain these three, faith, hope,
Wisedome giveth rules to justice, setteth bounds to temperance, putteth reines on fortitude. Without wisedome justice hurteth others, temperance our selves, fortitude both our selves and others.
Wisdom gives rules to Justice, sets bounds to temperance, putteth reins on fortitude. Without Wisdom Justice hurteth Others, temperance our selves, fortitude both our selves and Others.
or multiplicitie of observation, or gracefulnesse of deliverie steed a man that wanteth wisedome and discretion to use them? In these respects and many more Solomon the wisest King that ever wore corruptible Crowne, in his prayer to God preferreth wisedome to all other gifts whatsoever.
or Multiplicity of observation, or gracefulness of delivery steed a man that Wants Wisdom and discretion to use them? In these respects and many more Solomon the Wisest King that ever wore corruptible Crown, in his prayer to God preferreth Wisdom to all other Gifts whatsoever.
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And indeed so admirable a vertue, so rare a perfection, so inestimable a treasure it is, that the heathen who had but a glimpse of it, discover it to be a beame of that light which no man can approach unto, haec est una hominis sapientia, non arbitrarite scire quod nescias:
And indeed so admirable a virtue, so rare a perfection, so inestimable a treasure it is, that the heathen who had but a glimpse of it, discover it to be a beam of that Light which no man can approach unto, haec est una hominis sapientia, non arbitrarite Scire quod Nescias:
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Justinian, though a great Emperour, could not avoid the censure of folly for calling his wife by the name of Sapientia; because, saith Saint Austin, nomen illud augustius est quam ut homini conveniat:
Justinian, though a great Emperor, could not avoid the censure of folly for calling his wife by the name of Sapientia; Because, Says Saint Austin, Nome illud Augustus est quam ut Homini Conveniat:
What greater folly then can be imagined in any man or woman to assume wisedome to themselves, whose greatest wisedome consisteth in the humble acknowledgement of their follies and manifold oversights? Therefore Lactantius wittily comes over the seven wise masters, as they are called, whom antiquity no lesse observed than Sea-men doe the seven Starres about the North Pole.
What greater folly then can be imagined in any man or woman to assume Wisdom to themselves, whose greatest Wisdom Consisteth in the humble acknowledgement of their follies and manifold oversights? Therefore Lactantius wittily comes over the seven wise Masters, as they Are called, whom antiquity no less observed than Seamen do the seven Stars about the North Pole.
When, saith he, there were but seven wise men in all the world, I would faine know in whose judgement they were held so, in their owne or the judgement of others;
When, Says he, there were but seven wise men in all the world, I would feign know in whose judgement they were held so, in their own or the judgement of Others;
and exchange Sophon into Philosophon, the name of Sophister into Philosopher, of wise into a lover of wisedome, with which title all that succeeded him in his Schoole of wisedome contented themselves.
and exchange Sophon into Philosophon, the name of Sophister into Philosopher, of wise into a lover of Wisdom, with which title all that succeeded him in his School of Wisdom contented themselves.
When the Milesian Fishermen drew up in their net a massie piece of gold in the forme of a Table or planke, there grew a great strife and contention in Law whose that draught should be,
When the Milesian Fishermen drew up in their net a massy piece of gold in the Form of a Table or plank, there grew a great strife and contention in Law whose that draught should be,
In the end, fearing on all hands lest this Altar of gold should melt away in law charges, they deferre the judgement of this controversie to Apollo, who by his Oracle answered, that it neither appertained to the Fishermen,
In the end, fearing on all hands lest this Altar of gold should melt away in law charges, they defer the judgement of this controversy to Apollo, who by his Oracle answered, that it neither appertained to the Fishermen,
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Whereupon this golden Table was first tendered to Thales the Milesian, who sendeth it to Bias, Bias to Solon, Solon in the end to Apollo, whom the heathen adored as the God of wisdome.
Whereupon this golden Table was First tendered to Thales the Milesian, who sends it to Bias, Bias to Solon, Solon in the end to Apollo, whom the heathen adored as the God of Wisdom.
By this shoving of the Table from wise man to wise man, and in the end fixing it in the Temple of Apollo, they all in effect subscribed to the judgement of him who thus concludes his Epistle, To God onely wise bee glory for ever.
By this shoving of the Table from wise man to wise man, and in the end fixing it in the Temple of Apollo, they all in Effect subscribed to the judgement of him who thus concludes his Epistle, To God only wise be glory for ever.
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and although wee may not hope in this life to be wise unto perfection, yet may we and ought we to know the holy Scriptures which are able to make us wise unto salvation. In these we find a fourefold wisedome mentioned: 1. Godly, 1. Godly wisedome is piety: 2. Worldly, 2. Worldly wisedome is policy: 3. Fleshly, 3. Fleshly wisedome is sensuality: 4. Divelish. 4. Divelish wisedome is mischievous subtlety.
and although we may not hope in this life to be wise unto perfection, yet may we and ought we to know the holy Scriptures which Are able to make us wise unto salvation. In these we find a fourfold Wisdom mentioned: 1. Godly, 1. Godly Wisdom is piety: 2. Worldly, 2. Worldly Wisdom is policy: 3. Fleshly, 3. Fleshly Wisdom is sensuality: 4. Devilish. 4. Devilish Wisdom is mischievous subtlety.
Ubi desinit Philosophus ibi incipit Medicus, where the Philosopher ends there the spirituall Physician begins. The highest step of humane wisedome is but the lowest and first of divine.
Ubi desinit Philosophus There incipit Medicus, where the Philosopher ends there the spiritual physician begins. The highest step of humane Wisdom is but the lowest and First of divine.
and be no more seene. The heathen saw the light of this truth at a chincke as it were, who being demanded why they built for themselves glorious sepulchres,
and be no more seen. The heathen saw the Light of this truth At a chincke as it were, who being demanded why they built for themselves glorious sepulchres,
These, howsoever they may carry the name of wise and great States-men, yet when it will be too late they shall see their folly farre to exceed that of the simplest Idiot in the world:
These, howsoever they may carry the name of wise and great Statesmen, yet when it will be too late they shall see their folly Far to exceed that of the simplest Idiot in the world:
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when at the houre of their death finding that they have laid out their whole stocke of wealth and wit in purchasing and furnishing a chamber in a thorough fare,
when At the hour of their death finding that they have laid out their Whole stock of wealth and wit in purchasing and furnishing a chamber in a thorough fare,
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and provided themselves no house in the Citie, where they are for ever to abide, shall cry out in the bitternesse of their soule, either with Severus, Omnia fui, & nihil profui;
and provided themselves no house in the city, where they Are for ever to abide, shall cry out in the bitterness of their soul, either with Severus, Omnia fui, & nihil profui;
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I like well of his resolution who said, NONLATINALPHABET, I hate that wise man, whose wisedome reflects not upon himselfe, who is no whit bettered by his wisedome.
I like well of his resolution who said,, I hate that wise man, whose Wisdom reflects not upon himself, who is no whit bettered by his Wisdom.
who drives a great and rich trade in forraine parts, and returnes no money by letters of exchange, sent by the hands of the poore, to be repaid him upon his return into his country in heaven:
who drives a great and rich trade in foreign parts, and returns not money by letters of exchange, sent by the hands of the poor, to be repaid him upon his return into his country in heaven:
who travels sea and land to dig into the bowels of the earth, yea and sometimes rakes hell also for unrighteous Mammon, and when he hath great store of it, makes no friends with it, that when he failes they may receive him into everlasting habitations.
who travels sea and land to dig into the bowels of the earth, yea and sometime rakes hell also for unrighteous Mammon, and when he hath great store of it, makes no Friends with it, that when he fails they may receive him into everlasting habitations.
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For as the Margarite or pearle hath such affinity with the skie, that if it be bred at the opening of the shell fish in a cleere morning, the colour thereof is cleere, and the stone most orient:
For as the Margarite or pearl hath such affinity with the sky, that if it be bred At the opening of the shell Fish in a clear morning, the colour thereof is clear, and the stone most orient:
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in like maner, a man that maketh great profession of Religion, and carrieth a great appearance of piety and sanctity, both at Church and in his owne house, feeling no inward gripe of conscience, may yet have taken some infection of Heresie,
in like manner, a man that makes great profession of Religion, and Carrieth a great appearance of piety and sanctity, both At Church and in his own house, feeling no inward gripe of conscience, may yet have taken Some infection of Heresy,
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Onely I will bee bold to say the least breach which any of the above named sinnes make in the conscience, is like a small leake in the bottome of a Ship, which,
Only I will be bold to say the least breach which any of the above nam Sins make in the conscience, is like a small leak in the bottom of a Ship, which,
such are the enlightning graces which shine in hypocrites, they so neerly resemble the true sanctifying and saving graces of the Elect, that the eye of spirituall wisedome it selfe may mistake them,
such Are the enlightening graces which shine in Hypocrites, they so nearly resemble the true sanctifying and Saving graces of the Elect, that the eye of spiritual Wisdom it self may mistake them,
Are not repentance from dead workes, faith in Christ, peace of conscience, and joy in the holy Ghost, the proper characters of a regenerate Christian and an elect childe of God? Yet Esau counterfeited the first: (the Apostle saith that after he had sold his birth-right he sought it with teares.) Simon Magus the second: (St. Luke saith he beleeved.) The man possessed in the Gospell the third: (our Saviour saith all things were in peace in his house.) The Jewes the fourth: (the text saith they rejoyced at St. Johns preaching.) Here then is worke for spirituall wisedome to discerne a sented poyson from Balsamum, to distinguish tears of repentance, such as Peters were, from teares of discontent and revenge, such as Esau 's were:
are not Repentance from dead works, faith in christ, peace of conscience, and joy in the holy Ghost, the proper characters of a regenerate Christian and an elect child of God? Yet Esau counterfeited the First: (the Apostle Says that After he had sold his birthright he sought it with tears.) Simon Magus the second: (Saint Lycia Says he believed.) The man possessed in the Gospel the third: (our Saviour Says all things were in peace in his house.) The Jews the fourth: (the text Says they rejoiced At Saint Johns preaching.) Here then is work for spiritual Wisdom to discern a scented poison from Balsamum, to distinguish tears of Repentance, such as Peter's were, from tears of discontent and revenge, such as Esau is were:
For Satan playeth alwayes upon advantage, and for the most part boweth us that way to which we incline of our selves, through the weakenesse of our nature:
For Satan plays always upon advantage, and for the most part boweth us that Way to which we incline of our selves, through the weakness of our nature:
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in like maner Sathan turnes himselfe into that shape which we least feare, and sets before us such objects of temptation as are most agreeable to our humours, naturall desires,
in like manner Sathan turns himself into that shape which we least Fear, and sets before us such objects of temptation as Are most agreeable to our humours, natural Desires,
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St. Gregorie long agoe noted this subtle device of the wily serpent, he hath, saith he, fit allurements for all sorts of men, as fishermen have baits for fishes:
Saint Gregory long ago noted this subtle device of the wily serpent, he hath, Says he, fit allurements for all sorts of men, as fishermen have baits for Fish:
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Here then is our spirituall wisedome seene to be strong alwayes, there where our enemie is like to lie in ambush, and where he goeth about to undermine us, to meet him with a countermine. To unfold this precept of wisdome even to the meanest capacity:
Here then is our spiritual Wisdom seen to be strong always, there where our enemy is like to lie in ambush, and where he Goes about to undermine us, to meet him with a countermine. To unfold this precept of Wisdom even to the Meanest capacity:
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Socrates was wont say, facile est Athenienses Athenis laudare, that it was no unpleasing argument to commend the vertues of the Athenians at Athens: neither will it seeme burthensome I hope to recommend yet more instructions of wisedome to you that are wise.
Socrates was wont say, facile est Athenians Athenis Praise, that it was no unpleasing argument to commend the Virtues of the Athenians At Athens: neither will it seem burdensome I hope to recommend yet more instructions of Wisdom to you that Are wise.
Doe the students at the law follow all Courts, and are ready at all assizes with their table-books to note what passeth in all trials, to put downe the cases,
Doe the Students At the law follow all Courts, and Are ready At all assizes with their table-books to note what passes in all trials, to put down the cases,
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God hath spread abroad the heaven and the earth as large samplars before our eyes, wherein every act of his speciall providence in governing the affaires of the world is as a flower or curious piece of drawne-worke, which a wise man ought to take out by observation,
God hath spread abroad the heaven and the earth as large samplers before our eyes, wherein every act of his special providence in governing the affairs of the world is as a flower or curious piece of drawn-work, which a wise man ought to take out by observation,
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4. The fourth lesson therefore which wisedome readeth to all those that have eares to heare, is to observe the carriage of all affaires in this great City of the world,
4. The fourth Lesson Therefore which Wisdom readeth to all those that have ears to hear, is to observe the carriage of all affairs in this great city of the world,
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From the former spirituall wisdome gathereth the sweet fruit of comfort, from the latter the bitter fruit of terror, from both the most wholesome fruit of instruction.
From the former spiritual Wisdom gathereth the sweet fruit of Comfort, from the latter the bitter fruit of terror, from both the most wholesome fruit of instruction.
The fruit of comfort she gathereth by using Jacobs ladder to rest upon, when she is weary, Hagars fountaine to quench her thirst, the widowes meale to sustaine her in famine, Jonah 's gourd to shade her in heat, Jonathans hony to cleere her eye-sight, Hezekia 's figs to heale her plague-sores, the Samaritan 's oyle to supple her wounds,
The fruit of Comfort she gathereth by using Jacobs ladder to rest upon, when she is weary, Hagars fountain to quench her thirst, the Widows meal to sustain her in famine, Jonah is gourd to shade her in heat, Jonathans honey to clear her eyesight, Hezekiah is figs to heal her plague-sores, the Samaritan is oil to supple her wounds,
The bitter fruit of terrour she gathereth when she maketh the drowning of the old world a warning to her for security, the confusion of Languages at Babel for pride, the burning of Sodome for unnaturall lust, the pillar of salt into which Lot 's wife was turned for backsliding and disobedience, the plagues of Egypt for hardness of heart, the captivity of Israel and Judah for Idolatry,
The bitter fruit of terror she gathereth when she makes the drowning of the old world a warning to her for security, the confusion of Languages At Babel for pride, the burning of Sodom for unnatural lust, the pillar of salt into which Lot is wife was turned for backsliding and disobedience, the plagues of Egypt for hardness of heart, the captivity of Israel and Judah for Idolatry,
When the Divell offereth us any forbidden fruit, seem it never so pleasant to the eye, let us thinke of Adam; when a wedge of gold, of Achan; when red broth, of Esau; when a pleasant vineyard lying neere to our house, of Ahab; when a bribe, of Gehazi; when holy vessels to carouse in, of Belshazzar; when mony for the gifts of the holy Ghost, of Simon Magus; when the price of innocent bloud, of Judas; when a share in sacriledge, of Ananias. Let us learn by Adams fall to shut our eares against evill counsell;
When the devil Offereth us any forbidden fruit, seem it never so pleasant to the eye, let us think of Adam; when a wedge of gold, of achan; when read broth, of Esau; when a pleasant vineyard lying near to our house, of Ahab; when a bribe, of Gehazi; when holy vessels to carouse in, of Belshazzar; when money for the Gifts of the holy Ghost, of Simon Magus; when the price of innocent blood, of Judas; when a share in sacrilege, of Ananias. Let us Learn by Adams fallen to shut our ears against evil counsel;
and shall we neglect the judgements of the Almighty, and not write downe in the tables of our memories such cases as are ruled in the Court of heaven? There is nothing will more deject us in the opinion of our own wisdome,
and shall we neglect the Judgments of the Almighty, and not write down in the tables of our memories such cases as Are ruled in the Court of heaven? There is nothing will more deject us in the opinion of our own Wisdom,
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and shooteth beyond them in their owne bow, and over-reacheth them in their highest designes: how he chuseth the foolish things of the world to convince and rebuke the wise;
and shoots beyond them in their own bow, and overreacheth them in their highest designs: how he chooseth the foolish things of the world to convince and rebuke the wise;
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and life out of death, how can we distrust his goodnesse? Again, when we see on the sudden how he turneth day into night, liberty into captivity, beauty into ashes, joy into heavinesse, honour into shame, wealth into want, rule into servitude, life into death,
and life out of death, how can we distrust his Goodness? Again, when we see on the sudden how he turns day into night, liberty into captivity, beauty into Ashes, joy into heaviness, honour into shame, wealth into want, Rule into servitude, life into death,
and the wicked like beasts fatted for the slaughter, abound with riotous superfluity, how can we but be patient? When we see daily stars rise and fall in the firmament of the Church,
and the wicked like beasts fatted for the slaughter, abound with riotous superfluity, how can we but be patient? When we see daily Stars rise and fallen in the firmament of the Church,
how can we then but be solicitous? Lastly, when we see our wants as well as our wealth, our defects as well as our exceedings, our falls as well as our risings, our sorrowes as well as our joyes, our fasts as well as our feasts, our sicknesse as well as our health, our terrors as well as our comforts, our crosses and afflictions as well as those we call blessings worke for the best for us,
how can we then but be solicitous? Lastly, when we see our Wants as well as our wealth, our defects as well as our exceedings, our falls as well as our risings, our sorrows as well as our Joys, our fasts as well as our feasts, our sickness as well as our health, our terrors as well as our comforts, our Crosses and afflictions as well as those we call blessings work for the best for us,
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wherefore in a word I will now deliver that precept of wisedome in the last place which in practice must challenge the first, viz. that in all serious and weighty affaires, especially such as concerne our spirituall estate, we aske counsell of God, who among other glorious attributes, described by the Prophet Isaiah, is stiled the wonderfull Counseller, who freely gives us that counsell which cannot be got by any fee from mortall man.
Wherefore in a word I will now deliver that precept of Wisdom in the last place which in practice must challenge the First, viz. that in all serious and weighty affairs, especially such as concern our spiritual estate, we ask counsel of God, who among other glorious attributes, described by the Prophet Isaiah, is styled the wonderful Counsellor, who freely gives us that counsel which cannot be god by any fee from Mortal man.
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The Israelites usually asked counsell of God by the Ephod, the Grecians by their Oracles, the Persians by their Magi, the Egyptians by their Hirophantae, the Indians by their Gymnosophistae, the ancient Gaules and Brittaines by their Druides, the Romans by their Augures or Soothsayers. It was not lawfull to propose any matter of moment in the Senate, priusquam de coelo servatum erat, before their wisards had made their observations from the heaven or skie.
The Israelites usually asked counsel of God by the Ephod, the Greeks by their Oracles, the Persians by their Magi, the egyptians by their Hirophantae, the Indians by their Gymnosophists, the ancient Gauls and Britains by their Druids, the Romans by their Augurs or Soothsayers. It was not lawful to propose any matter of moment in the Senate, priusquam de coelo servatum erat, before their wizards had made their observations from the heaven or sky.
That which they did impiously and superstitiously, we may, nay we ought to doe in another sense piously, ( viz. ) not to imbark our selves into any action of great importance and consequence, priusquam de coelo servavimus, before we have observed from heaven, not the flight of birds,
That which they did impiously and superstitiously, we may, nay we ought to do in Another sense piously, (viz.) not to imbark our selves into any actium of great importance and consequence, priusquam de coelo servavimus, before we have observed from heaven, not the flight of Birds,
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but the countenance of God, whether it shineth upon our enterprises or not, whether he approve of our endeavours, projects, and designes, or dislike them:
but the countenance of God, whither it shines upon our enterprises or not, whither he approve of our endeavours, projects, and designs, or dislike them:
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A Pilot, as Quintilian observeth, cannot be denied his lawfull plea dum clavum rectum teneam, though the ship be cast away or drowned he is not to make satisfaction,
A Pilot, as Quintilian observeth, cannot be denied his lawful plea dum Key rectum teneam, though the ship be cast away or drowned he is not to make satisfaction,
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in like maner, though our actions and good intentions miscarrie in the event, we are not to be blamed if we steered our course by the compasse of Gods word:
in like manner, though our actions and good intentions miscarry in the event, we Are not to be blamed if we steered our course by the compass of God's word:
Having now composed the presse, what remains but to clap it to the sheets, and labour by a word of exhortation to print some of these rules in your harts? Be wise now, &c. Be wise, 1. In the choice of your wisdome: 2. Be instructed in the means of your instruction, make choice of the wisdome that commeth from above from the Father of lights, not that which commeth from beneath from the Prince of darkness:
Having now composed the press, what remains but to clap it to the sheets, and labour by a word of exhortation to print Some of these rules in your hearts? Be wise now, etc. Be wise, 1. In the choice of your Wisdom: 2. Be instructed in the means of your instruction, make choice of the Wisdom that comes from above from the Father of lights, not that which comes from beneath from the Prince of darkness:
receive instruction from the spirit, not from the flesh: from God, not from the world: so shall you be wise unto salvation and instructed to eternal life.
receive instruction from the Spirit, not from the Flesh: from God, not from the world: so shall you be wise unto salvation and instructed to Eternal life.
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Zamolxis ascribing the lawes (he delivered to the people) to Vesta, Zoroaster to Hormasis, Trismegistus to Mercurie, Lycurgus to Apollo, Solon to Minerva, Numa to the Nymph Aegeria, Minos to Jupiter. If time be well spent in searching records of Courts,
Zamolxis ascribing the laws (he Delivered to the people) to Vesta, Zoroaster to Hormasis, Trismegistus to Mercury, Lycurgus to Apollo, Solon to Minerva, Numa to the Nymph Aegeria, Minos to Jupiter. If time be well spent in searching records of Courts,
and evidences of conveyances, and titles of lands, how much better in searching the holy Scriptures which are the records of heaven, the deeds of Almighty God, and evidences of our salvation? Who would not search where he may be sure to find treasure? In Scriptures you may be sure to finde it, wherein all the treasures of wisedome and knowledge are hid:
and evidences of conveyances, and titles of Lands, how much better in searching the holy Scriptures which Are the records of heaven, the Deeds of Almighty God, and evidences of our salvation? Who would not search where he may be sure to find treasure? In Scriptures you may be sure to find it, wherein all the treasures of Wisdom and knowledge Are hid:
the treasures of naturall Philosophy in Genesis; of morall Philosophy in Exodus, Deuteronomie, and Ecclesiastes; of the Politickes in the Judicials of Moses, and the Proverbes of Solomon; of Poetry in the Psalmes;
the treasures of natural Philosophy in Genesis; of moral Philosophy in Exodus, Deuteronomy, and Ecclesiastes; of the Politics in the Judicials of Moses, and the Proverbs of Solomon; of Poetry in the Psalms;
of the Metaphysickes in the bookes of the Prophets and the Apocalyps. Doe you desire that the tree of your knowledge in the Law should spread farre and neere,
of the Metaphysics in the books of the prophets and the Apocalypse. Do you desire that the tree of your knowledge in the Law should spread Far and near,
THE JUDGES CHARGE. A Sermon preached at the Readers Feast in LINCOLNES Inne. THE NINTH SERMON. PSAL. 2.10. Be instructed, or learned, yee Judges of the earth. Right Honourable, Right Worshipfull, &c.
THE JUDGES CHARGE. A Sermon preached At the Readers Feast in LINCOLNES Inn. THE NINTH SERMON. PSALM 2.10. Be instructed, or learned, ye Judges of the earth. Right Honourable, Right Worshipful, etc.
AT the siege of Tarentum, when the Citizens were driven by extremitie of famine to the point of yeelding themselves into the hands of the Romans, they were strangely relieved by the charity of their neighbours at Rhegium, who every tenth day fasted themselves,
AT the siege of Tarentum, when the Citizens were driven by extremity of famine to the point of yielding themselves into the hands of the Roman, they were strangely relieved by the charity of their neighbours At Rhegium, who every tenth day fasted themselves,
and sent in their provision for that day to the Tarentines. In memory of which reliefe they kept ever after a feast which they called Jejunium, o• Festum jejunii, the Fasts feast, or a feast grounded on a fast.
and sent in their provision for that day to the Tarentines. In memory of which relief they kept ever After a feast which they called Fasting, o• Festum Jejunii, the Fasts feast, or a feast grounded on a fast.
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but rather like strings tuned alike, and dexterously touched, make a perfect chord, and strike full unisons, both intending Festum Jejunii; the one a spirituall, the other a scholasticall;
but rather like strings tuned alike, and dexterously touched, make a perfect chord, and strike full unisons, both intending Festum Jejunii; the one a spiritual, the other a scholastical;
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For the Church appointeth more frequent exercises of pietie and devotion, Prayers, Lectures, and Sermons, (which are the soules dainties) at this time,
For the Church appoints more frequent exercises of piety and devotion, Prayers, Lectures, and Sermons, (which Are the Souls dainties) At this time,
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wherein the eye of the soule is the more apt and single for the contemplation of divine and humane knowledge, by how much it is freer from the fumes of bodily meats,
wherein the eye of the soul is the more apt and single for the contemplation of divine and humane knowledge, by how much it is freer from the fumes of bodily Meats,
or made a motion, that these surcharges of purse and stomacke might be turned into the Lacedaemonian Phiditia, or at least that the superaboundancie in them might not be wasted by luxurie, to the hurt of our owne bodies,
or made a motion, that these surcharges of purse and stomach might be turned into the Lacedaemonian Phiditia, or At least that the superaboundancie in them might not be wasted by luxury, to the hurt of our own bodies,
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1. Divine wisedome excludeth not humane learning: Be learned. 2. Learning is not onely a comely ornament, but a necessary accoustrement of a Judge: Ye Judges.
1. Divine Wisdom excludeth not humane learning: Be learned. 2. Learning is not only a comely ornament, but a necessary accoustrement of a Judge: You Judges.
The earth. The earth is their materia ex qua, and circa quam too. 1. The matter of which they are made. 2. The matter on which they make and give their judgement and sencence.
The earth. The earth is their materia ex qua, and circa quam too. 1. The matter of which they Are made. 2. The matter on which they make and give their judgement and sencence.
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there is a King above who over-lookes you all, and will one day breake your Scepters with his Iron mace. O yee Judges of this lower Circle and Circuits, manum ad Gladium, oculos ad Astra:
there is a King above who overlooks you all, and will one day break your Sceptres with his Iron mace. Oh ye Judges of this lower Circle and Circuits, manum ad Gladium, Eyes ad Astra:
and stopping up the Well-springs of good Learning among us, their true end is, that among blinde men they might bee some body, who among sharpe-sighted men are no body.
and stopping up the Wellsprings of good Learning among us, their true end is, that among blind men they might be Some body, who among sharp-sighted men Are no body.
Tullie giveth this character of Thacydides, that in his writings there are neere as many sentences as words: such is the Rhetorike of this parcell of holy writ, the parts are answerable to the words, the points of doctrine to the parts, the uses to the points of doctrine. 1 Erudimini, there is the charge. 2 Judices, there is the stile. 3 Terrae, there is the circuit of the Judges. 1 Be learned, there is the aime of your study. 2 Yee Judges, there is the title of your place. 3 Of the earth, there is the embleme of your frailty. These parts hold good correspondence;
Tullie gives this character of Thacydides, that in his writings there Are near as many sentences as words: such is the Rhetoric of this parcel of holy writ, the parts Are answerable to the words, the points of Doctrine to the parts, the uses to the points of Doctrine. 1 Be educated, there is the charge. 2 Judges, there is the style. 3 Terrae, there is the circuit of the Judges. 1 Be learned, there is the aim of your study. 2 Ye Judges, there is the title of your place. 3 Of the earth, there is the emblem of your frailty. These parts hold good correspondence;
1 The first with this present exercise. 2 The second with this honourable auditory. 3 The third with this holy time. 1 It is most agreeable at a Reading to treat of learning, Be ye learned. 2 It is most proper to give the Judges charge before the prime Judges of the kingdome, Ye Judges. 3 It is most seasonable to frame a discourse of the mould of us all, earth and ashes, in the time of Lent, Of the earth.
1 The First with this present exercise. 2 The second with this honourable auditory. 3 The third with this holy time. 1 It is most agreeable At a Reading to Treat of learning, Be you learned. 2 It is most proper to give the Judges charge before the prime Judges of the Kingdom, You Judges. 3 It is most seasonable to frame a discourse of the mould of us all, earth and Ashes, in the time of Lent, Of the earth.
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By the law the crop, or as it is in the Hebrew, the filth of the birds that were sacrificed, together with their feathers, were to be cast in locum cinerum, into the place of ashes.
By the law the crop, or as it is in the Hebrew, the filth of the Birds that were sacrificed, together with their Feathers, were to be cast in locum cinerum, into the place of Ashes.
but also to cast away the beautifull pompes, maskes, shewes, and all othes vanities of the world, which are no better than feathers in locum tinerum, where wee ought to mourne for our sinnes in sacke-cloth and ashes;
but also to cast away the beautiful pomps, masks, shows, and all Oaths vanities of the world, which Are no better than Feathers in locum tinerum, where we ought to mourn for our Sins in Sackcloth and Ashes;
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Be learned. When Antony carped at the study of the civill law, withall acknowledging his small sight therein, Scaevola a great Lawyer smiling, said, that he made a kind of amends for his invective against the Law, by professing his ignorance therein.
Be learned. When Antony carped At the study of the civil law, withal acknowledging his small sighed therein, Scaevola a great Lawyer smiling, said, that he made a kind of amends for his invective against the Law, by professing his ignorance therein.
A bright beame and great light troubleth, and dazeleth, and paineth also a weake eye, Urit enim fulgore suo. Who can blame Petilian the Donatist for complaining of Saint Austins Logicke, whereby that ignorant Hereticke was non-plussed and shamed? Verily as fast hath no enemy but gluttony, chastity but lust, frugality but luxurie, wisedome but follie, humilitie but pride, orthodoxe doctrine but heresie, so neither knowledge but ignorance.
A bright beam and great Light Troubles, and dazzleth, and paineth also a weak eye, Urit enim fulgore Sue. Who can blame Petilian the Donatist for complaining of Saint Austins Logic, whereby that ignorant Heretic was nonplussed and shamed? Verily as fast hath no enemy but gluttony, chastity but lust, frugality but luxury, Wisdom but folly, humility but pride, orthodox Doctrine but heresy, so neither knowledge but ignorance.
Wherefore whatsoever faire glosse of the Scriptures selfe-sufficiency the Brownists and Separatists put upon their secret undermining of our Schooles and Universities,
Wherefore whatsoever fair gloss of the Scriptures self-sufficiency the Brownists and Separatists put upon their secret undermining of our Schools and Universities,
Call ye it a reformation? is it not rather the deformation of a building to damb up the lights thereof? The state of Mi•ylene desiring to be revenged to the uttermost on their Confederates that had revolted from them,
Call you it a Reformation? is it not rather the deformation of a building to dam up the lights thereof? The state of Mi•ylene desiring to be revenged to the uttermost on their Confederates that had revolted from them,
And in a like regard Julians persecution was accounted more grievous than that of Dioclesian, though that blasphemous Apostata shed little Christian bloud;
And in a like regard Julians persecution was accounted more grievous than that of Diocletian, though that blasphemous Apostata shed little Christian blood;
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in as much as Dioclesian plucked but out the bodily eyes of Saints and Martyrs, (the holes whereof the good Emperour Constantine kissed) whereas Julian by shutting up all Christian schooles,
in as much as Diocletian plucked but out the bodily eyes of Saints and Martyrs, (the holes whereof the good Emperor Constantine kissed) whereas Julian by shutting up all Christian Schools,
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but because we are not sufficient for the opening of the meaning of them, without the helps of arts and sciences, the miraculous gifts of the holy Ghost ceasing long before our time.
but Because we Are not sufficient for the opening of the meaning of them, without the helps of arts and sciences, the miraculous Gifts of the holy Ghost ceasing long before our time.
The light of divers rapers in the same roome, though united, yet is not confounded, as the opticks demonstrate, by the distinct shadowes which they cast:
The Light of diverse rapers in the same room, though united, yet is not confounded, as the optics demonstrate, by the distinct shadows which they cast:
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And as the organe of the bodily eye cannot discerne any thing without a double light, viz. 1. Lumine innato, an inward light in the christalline humour of the eye. 2. Lumine illato, an outward light in the aire, and on the object:
And as the organ of the bodily eye cannot discern any thing without a double Light, viz. 1. Lumine innato, an inward Light in the Crystalline humour of the eye. 2. Lumine illato, an outward Light in the air, and on the Object:
so neither can the eye of the soule in this region of darknesse perfectly distinguish the colours of good and evill without a double light, the in-bred light of nature,
so neither can the eye of the soul in this region of darkness perfectly distinguish the colours of good and evil without a double Light, the inbred Light of nature,
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And behold a wiser than Solomon, Christ himselfe compareth every Scribe which is instructed unto the kingdome of heaven, to a man that is an housholder, who bringeth out of his treasury new things and old.
And behold a Wiser than Solomon, christ himself compareth every Scribe which is instructed unto the Kingdom of heaven, to a man that is an householder, who brings out of his treasury new things and old.
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Neither was he conversant onely in the writings of the Rabbines, but also expert in the heathen Philosophers, Orators and Poets, whom he after a sort defloureth of their choicest sentences & observations, incorporating them into his most learned and eloquent epistles.
Neither was he conversant only in the writings of the Rabbis, but also expert in the heathen Philosophers, Orators and Poets, whom he After a sort deflowereth of their Choicest sentences & observations, incorporating them into his most learned and eloquent Epistles.
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Such a Scribe was Clemens Alexandrinus, whose writings in regard of all variety of good literature in them, are called stromata, rare pieces of Arras or Tapestry.
Such a Scribe was Clemens Alexandrian, whose writings in regard of all variety of good literature in them, Are called stromata, rare Pieces of Arras or Tapestry.
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Such a Scribe was S. Cyprian, who by Rhetoricke; Tertullian, who by the civill Law; Justin Martyr, and Origen, who by Philosophy; S. Basil, who by Physicke; S. Austin, who by Logicke; Eusebius, who by history; Prudentius, who by Poetry;
Such a Scribe was S. Cyprian, who by Rhetoric; Tertullian, who by the civil Law; Justin Martyr, and Origen, who by Philosophy; S. Basil, who by Physic; S. Austin, who by Logic; Eusebius, who by history; Prudentius, who by Poetry;
Gregory Nazianzen, Jerome, and many other of the ancient Doctors of the Church, who by exquisite skill in the Arts and learned Languages, exceedingly improved their sacred talent of Scripture-knowledge.
Gregory Nazianzen, Jerome, and many other of the ancient Doctors of the Church, who by exquisite skill in the Arts and learned Languages, exceedingly improved their sacred talon of Scripture knowledge.
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Philo that accomplished Jew deviseth an elegant allegory upon Abrahams companying with Hagar, before he could have issue by Sara. Hagar the bond-woman is secular or humane learning, with which we must have to doe,
Philo that accomplished Jew devises an elegant allegory upon Abrahams companying with Hagar, before he could have issue by Sarah. Hagar the bondwoman is secular or humane learning, with which we must have to do,
the starres are most visible in themselves, yet through the imbecillity of our sight, without a perspective glasse we cannot exactly take their elevation, or true magnitude.
the Stars Are most visible in themselves, yet through the imbecility of our sighed, without a perspective glass we cannot exactly take their elevation, or true magnitude.
but in the power of God? yet after the miraculous gifts of the Spirit fayled in the Church, wee shall read of no Rammes hornes, but Silver Trumpets emploied in the throwing down of Sathans forts. Since that, the promise of dabitur in illa hora, it shall bee given you in that houre, is turned into the precept of attende lectioni, give attendance to reading, to exhortation, to doctrine, meditate upon these things, give thy selfe wholly unto them, that thy profiting may appeare unto all men.
but in the power of God? yet After the miraculous Gifts of the Spirit failed in the Church, we shall read of no Rams horns, but Silver Trumpets employed in the throwing down of Satan's forts. Since that, the promise of dabitur in illa hora, it shall be given you in that hour, is turned into the precept of attend lectioni, give attendance to reading, to exhortation, to Doctrine, meditate upon these things, give thy self wholly unto them, that thy profiting may appear unto all men.
Since the dayes of the Apostles, and their immediate Successors, the learnedst men have proved the worthiest instruments of Gods glory in Church or Commonwealth: Be learned therefore.
Since the days of the Apostles, and their immediate Successors, the Learnedest men have proved the Worthiest Instruments of God's glory in Church or Commonwealth: Be learned Therefore.
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This Spirit it is which animateth a Judge, whose briefest and yet fullest definition is Jus animatum, enlived right, or the living law. For the law is a dead and mute Judge,
This Spirit it is which animateth a Judge, whose briefest and yet Fullest definition is Jus animatum, enlived right, or the living law. For the law is a dead and mute Judge,
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Now how can a Judge speake the law, or the law speake by him, if he know not the law? It implyeth a kinde of contradiction for an Actor to bee without action,
Now how can a Judge speak the law, or the law speak by him, if he know not the law? It Implies a kind of contradiction for an Actor to be without actium,
What greater mischiefe in any society than that the estates, good name, livelihood, yea and lives too of men should lye in the breast of a Judge, who out of ignorance is faine to aske Quid est justitia, what is justice? as Pilate did, Quid est veritas, what is the truth? How will the Lawyers work upon this advantage? how far will the Counsell go in a bad cause, upon the strength of a large fee? what false glasses will they set before the eyes of such a Judge to deceive him,
What greater mischief in any society than that the estates, good name, livelihood, yea and lives too of men should lie in the breast of a Judge, who out of ignorance is feign to ask Quid est justitia, what is Justice? as Pilate did, Quid est veritas, what is the truth? How will the Lawyers work upon this advantage? how Far will the Counsel go in a bad cause, upon the strength of a large fee? what false glasses will they Set before the eyes of such a Judge to deceive him,
Among the many titles of a good Judge, who is stiled the soule of the law, the oracle of the city, the priest of justice, the tutour of pupils, the father of orphans, the sanctuary of innocents unjustly pursued, me thinks none so fitteth him as Regula, or rather Regulator juris, a rule, or rather, the ruler of right.
Among the many titles of a good Judge, who is styled the soul of the law, the oracle of the City, the priest of Justice, the tutor of pupils, the father of orphans, the sanctuary of Innocents unjustly pursued, me thinks none so fits him as Regula, or rather Regulator Juris, a Rule, or rather, the ruler of right.
For orders in Court you call rules, and judge cases in law, ruled cases: now that a man may rule well, that is, in your phrase judge well, sixe things are requisite. 1 That he hath skill to rule, 2 That his paper,
For order in Court you call rules, and judge cases in law, ruled cases: now that a man may Rule well, that is, in your phrase judge well, sixe things Are requisite. 1 That he hath skill to Rule, 2 That his paper,
or parchment bee spread abroad, and lye even before him, 3 That his eye be on his rule, 4 That he have nothing in his hand save his pen or plummet, 5 That his hand on his ruler be steady, 6 That his hand on his plummet be quick, to draw a line speedily.
or parchment be spread abroad, and lie even before him, 3 That his eye be on his Rule, 4 That he have nothing in his hand save his pen or plummet, 5 That his hand on his ruler be steady, 6 That his hand on his plummet be quick, to draw a line speedily.
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Upon these sixe ruled lines wee may write a faire copy for a Judge, according to the forme following. 1 He must have skill to rule, knowledge to judge. 2 He must have his paper or parchment spread, that is, the case unfolded before him. 3 He must fixe his eye on his rule, which is the law. 4 He must have nothing in his hand but that wherewith hee ruleth, hee must be empty-handed. 5 His hand on his ruler must be steady, it must not shake through feare. 6 His hand on his plummet or pen must be swift and ready, he must have a desire and dexterity to rid worke out of his hand,
Upon these sixe ruled lines we may write a fair copy for a Judge, according to the Form following. 1 He must have skill to Rule, knowledge to judge. 2 He must have his paper or parchment spread, that is, the case unfolded before him. 3 He must fix his eye on his Rule, which is the law. 4 He must have nothing in his hand but that wherewith he Ruleth, he must be empty-handed. 5 His hand on his ruler must be steady, it must not shake through Fear. 6 His hand on his plummet or pen must be swift and ready, he must have a desire and dexterity to rid work out of his hand,
Honour lifteth up the heart above measure, especially when it is armed with power. Knowledge also puffeth up, especially when it is blowne with the breath of flattery.
Honour lifts up the heart above measure, especially when it is armed with power. Knowledge also Puffeth up, especially when it is blown with the breath of flattery.
and forget the frailty of their condition, the Prophet giveth them an alloy in the word immediately following the title of their dignities, Terrae, of the earth.
and forget the frailty of their condition, the Prophet gives them an alloy in the word immediately following the title of their dignities, Terrae, of the earth.
so though nothing else can asswage the tumour of the proud, or quench the burning desire of honour in the ambitious, of wealth in the covetous, of pleasure in the voluptuous,
so though nothing Else can assuage the tumour of the proud, or quench the burning desire of honour in the ambitious, of wealth in the covetous, of pleasure in the voluptuous,
The priviledges of Judges granted to them by Princes, in whose seat they sit, their power, their wealth, their clyents, their retinue, their robes, their maces, their officers, their titles will exalt them too high in their owne conceit,
The privileges of Judges granted to them by Princes, in whose seat they fit, their power, their wealth, their Clients, their retinue, their robes, their maces, their Officers, their titles will exalt them too high in their own conceit,
Pliny the elder having related a strange story of a child, whose life was taken away by the snuffe of a candle, takes all the potentates of the earth to taske,
pliny the elder having related a strange story of a child, whose life was taken away by the snuff of a candle, Takes all the potentates of the earth to task,
let them deliver nothing at the bench, which they are not assured in their consciences that they are able to make good before the Judge of quicke and dead, from whose face heaven and earth fled away,
let them deliver nothing At the bench, which they Are not assured in their Consciences that they Are able to make good before the Judge of quick and dead, from whose face heaven and earth fled away,
or as Judges of the earth at large, and in that regard must take their Commission, and receive Instruction from the Lord of the whole earth, who requireth in his Judges, 1 Religion, thou shalt provide out of all the people, able men, such as feare God.
or as Judges of the earth At large, and in that regard must take their Commission, and receive Instruction from the Lord of the Whole earth, who requires in his Judges, 1 Religion, thou shalt provide out of all the people, able men, such as Fear God.
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3 Learning and knowledge in the lawes, of which before. 4 Integrity, they must hate covetousnesse, they may not take a gift, &c. 5 Indifferency, they must not respect persons in judgement,
3 Learning and knowledge in the laws, of which before. 4 Integrity, they must hate covetousness, they may not take a gift, etc. 5 Indifferency, they must not respect Persons in judgement,
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but heare the small, &c. 6 Attention and diligent enquiry, they must heare causes, and make search, &c. 7 Expedition, to execute true judgement, and not delay justice. 8 Resolution and courage, not to feare the face of man.
but hear the small, etc. 6 Attention and diligent enquiry, they must hear Causes, and make search, etc. 7 Expedition, to execute true judgement, and not Delay Justice. 8 Resolution and courage, not to Fear the face of man.
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1 Want of Religion makes a prophane Judge. 2 Want of Moderation an unmercifull Judge. 3 Want of Learning an unsufficient Judge. 4 Want of Integrity a corrupt Judge. 5 Want of Indifferency a partiall Judge. 6 Want of Attention a rash Judge. 7 Want of Expedition a tedious Judge. 8 Want of Resolution a timorous Judge. 9 Want of Equity an unrighteous Judge.
1 Want of Religion makes a profane Judge. 2 Want of Moderation an unmerciful Judge. 3 Want of Learning an unsufficient Judge. 4 Want of Integrity a corrupt Judge. 5 Want of Indifferency a partial Judge. 6 Want of Attention a rash Judge. 7 Want of Expedition a tedious Judge. 8 Want of Resolution a timorous Judge. 9 Want of Equity an unrighteous Judge.
and because a Judge, though never so religious, temperate, learned, incorrupt, and impartiall, cannot yet give right judgement without a full hearing and exact discussing of the cause before him, to indifferencie he must adde
and Because a Judge, though never so religious, temperate, learned, incorrupt, and impartial, cannot yet give right judgement without a full hearing and exact discussing of the cause before him, to indifferency he must add
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and because after enquiry and hearing, though the Judge be expert and readie, yet judgement may be stopped if a great person appeare in the cause, to Expedition he must adde 8 Courage and Resolution:
and Because After enquiry and hearing, though the Judge be expert and ready, yet judgement may be stopped if a great person appear in the cause, to Expedition he must add 8 Courage and Resolution:
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as also because the sentence of the law may be just in generall, yet in regard of difference in circumstances may wring and wrong a man in particular, to all the former vertues a compleat Judge must adde
as also Because the sentence of the law may be just in general, yet in regard of difference in Circumstances may wring and wrong a man in particular, to all the former Virtues a complete Judge must add
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9 Equity and stayed discretion, which holdeth steedily the gold weights of justice, and addeth or taketh away a graine or more to make the piece and weight perfectly agree.
9 Equity and stayed discretion, which holds steadily the gold weights of Justice, and adds or Takes away a grain or more to make the piece and weight perfectly agree.
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How religious then ought Judges to be, who are Almighty Gods Assessours? So neere is the affinity betweene Justice and Religion, that as Priests are called Judices sacrorum, Judges of Religion, and causes Ecclesiasticall;
How religious then ought Judges to be, who Are Almighty God's Assessors? So near is the affinity between justice and Religion, that as Priests Are called Judges Sacred, Judges of Religion, and Causes Ecclesiastical;
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And not only the high Priests among the Jewes, but also the Archontes of the Athenians, the Archiflamines and Pontifices of the Romanes, the Muphteyes of the Turkes, the Brameres of the Indians, the Druides of the ancient Brittaines were trusted with Justice as well as Religion, and that for important considerations.
And not only the high Priests among the Jews, but also the Archon of the Athenians, the Archiflamines and Pontifices of the Romans, the Muphteyes of the Turkes, the Brameres of the Indians, the Druids of the ancient Britains were trusted with justice as well as Religion, and that for important considerations.
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For sith mortall men cannot prescribe against God, nor dispence with his commandements, sith the divine law is the supreme law to which lyeth an appeale from all humane statutes and ordinances;
For sith Mortal men cannot prescribe against God, nor dispense with his Commandments, sith the divine law is the supreme law to which lies an appeal from all humane statutes and ordinances;
they who by their calling are Interpreters of that law, might well be thought fit Umpires in all controversies concerning the equity of lawes, and conformity to the divine:
they who by their calling Are Interpreters of that law, might well be Thought fit Umpires in all controversies Concerning the equity of laws, and conformity to the divine:
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If a Judge feare not God, hee will feare the face of man, and flye backe when he should stand out for a poore innocent against a mighty adversary. Contra libertum Caesaris ire timens.
If a Judge Fear not God, he will Fear the face of man, and fly back when he should stand out for a poor innocent against a mighty adversary. Contra libertum Caesaris ire timens.
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If a Judge make no account of giving one day an account of all his actions to the supreme Judge of quicke and dead, hee will make no consscience of delaying justice,
If a Judge make no account of giving one day an account of all his actions to the supreme Judge of quick and dead, he will make no consscience of delaying Justice,
The Judge who sitteth on the bench to punish delinquents, will prove the greatest delinquent, and dye his dibaphum or bis tinctum, his twice died scarlet the third time with innocent blood.
The Judge who Sitteth on the bench to Punish delinquents, will prove the greatest delinquent, and die his dibaphum or bis tinctum, his twice died scarlet the third time with innocent blood.
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If a Judge depend upon the King, and not upon God, Seianus shall bee condemned to a most painefull and ignominious death, upon a bare letter from Tiberius, though no man know for what crime, or upon what evidence:
If a Judge depend upon the King, and not upon God, Seianus shall be condemned to a most painful and ignominious death, upon a bore Letter from Tiberius, though no man know for what crime, or upon what evidence:
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nay a Pilate will condemne Jesus himselfe to be crucified, rather than not be thought a friend to Caesar. If a Judge be like Cardinall Caraffa, securus de numine, out of all feare of Gods vengeance, hee will make the law a snare,
nay a Pilate will condemn jesus himself to be Crucified, rather than not be Thought a friend to Caesar. If a Judge be like Cardinal Caraffa, Secure de numine, out of all Fear of God's vengeance, he will make the law a snare,
For it is impossible for him clearely to discerne betweene man and man, cause and cause, blood and blood, there being colourable pretences on both sides, whose eye is clouded with passion,
For it is impossible for him clearly to discern between man and man, cause and cause, blood and blood, there being colourable pretences on both sides, whose eye is clouded with passion,
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and Cassius a worse, who was wedded to it: and Herod worst of all, of whom Josephus giveth this character, that he was Legis dominus, irae servus, Lord of the law,
and Cassius a Worse, who was wedded to it: and Herod worst of all, of whom Josephus gives this character, that he was Legis dominus, irae servus, Lord of the law,
Learning teacheth what is wrong as well as what is right, and without integrity instructeth a Judge how to make wrong passe for right in a legall forme. If a Judges eye be open to favour,
Learning Teaches what is wrong as well as what is right, and without integrity Instructeth a Judge how to make wrong pass for right in a Legal Form. If a Judges eye be open to favour,
or his hand to gifts, his learning will serve him to no other end, than cunningly to divert the streight current, to bring water to his own Mill. He that opens his hand to catch after a great reward, cannot chuse but let fall his rule out of it.
or his hand to Gifts, his learning will serve him to no other end, than cunningly to divert the straight current, to bring water to his own Mill. He that Opens his hand to catch After a great reward, cannot choose but let fallen his Rule out of it.
In which regard the Thebanes pourtraying a Judge, drew a venerable personage in a sacred habite, fitting still in a chaire, having neither eyes nor hands;
In which regard the Thebans portraying a Judge, drew a venerable personage in a sacred habit, fitting still in a chair, having neither eyes nor hands;
Mazarinus complaineth of the Judges beyond the sea (and there let them still bee) that they resembled the blood-stone, which hath a speciall property to stanch blood,
Mazarin Complaineth of the Judges beyond the sea (and there let them still be) that they resembled the bloodstone, which hath a special property to staunch blood,
and being called to plead pretended the Squinsie, his clyent handsomely came over him, saying, NONLATINALPHABET, non est ista angina, sed argentangina.
and being called to plead pretended the Squinsy, his client handsomely Come over him, saying,, non est ista angina, sed argentangina.
I could match such an Advocate with a like Judge in Poland called Ictus, who a long time stood for a poore plaintife against a rich defendant, in the end took of the defendant a great summe of mony, stamped according to the usuall stampe of the countrey, with the Image of a man in complete armour, and at the next Sessions in court judged the cause in favour of the defendant:
I could match such an Advocate with a like Judge in Poland called Ictus, who a long time stood for a poor plaintiff against a rich defendant, in the end took of the defendant a great sum of money, stamped according to the usual stamp of the country, with the Image of a man in complete armour, and At the next Sessions in court judged the cause in favour of the defendant:
and being taxed for it by his friends in private, shewing them the coyn he received, demanded of them, quis possit tot armatis resistere? who were able to stand against so many in complete armour? Steele armour is bullet or musket proofe,
and being taxed for it by his Friends in private, showing them the coin he received, demanded of them, quis possit tot armatis resistere? who were able to stand against so many in complete armour? Steel armour is bullet or musket proof,
hee who for hope of advancement or for favour, or for any by-respect whatsoever perverteth judgement, is not cleere from corruption, though his hands be cleane.
he who for hope of advancement or for favour, or for any by-respect whatsoever perverteth judgement, is not clear from corruption, though his hands be clean.
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yet was their judgment corrupt, because that which swayed them in judgment was not the innocency of Murena, but his modest carriage, together with his sickness then upon him, moving them unto compassion.
yet was their judgement corrupt, Because that which swayed them in judgement was not the innocency of Murena, but his modest carriage, together with his sickness then upon him, moving them unto compassion.
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The eare is not only the sense of discipline or learning, as the Philosopher speaketh, but of faith also, as the Apostle teacheth, yea and of truth also and justice.
The ear is not only the sense of discipline or learning, as the Philosopher speaks, but of faith also, as the Apostle Teaches, yea and of truth also and Justice.
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yet ought he alwayes to reserve an eare for the defendant, and according to the ancient decree of the Areopagites, heare both parties with like attention and indifferency their full time.
yet ought he always to reserve an ear for the defendant, and according to the ancient Decree of the Areopagites, hear both parties with like attention and indifferency their full time.
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For a man can come into none of them but hee shall heare many crying with him in the Poet, Quem das finem Rex magne laborum? When shall we leave turning Ixions wheele,
For a man can come into none of them but he shall hear many crying with him in the Poet, Whom das finem Rex Magnus laborum? When shall we leave turning Ixions wheel,
I am not ignorant of the colourable pretence wherewith many excuse these delayes, affirming that questions in law are like the heads of Hydra, when you cut off one there arise up two in the place of it:
I am not ignorant of the colourable pretence wherewith many excuse these delays, affirming that questions in law Are like the Heads of Hydra, when you Cut off one there arise up two in the place of it:
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so it no way excuseth the protraction of the ordinary suits, disputes, and demurres, in which there is no more true controversie in point of law, than head in a sea-crab.
so it no Way excuseth the protraction of the ordinary suits, disputes, and demurs, in which there is no more true controversy in point of law, than head in a sea-crab.
because the edge of your sword of justice hath a strong backe, the authority of a most religious and righteous Prince, under whom you need not feare to doe justice,
Because the edge of your sword of Justice hath a strong back, the Authority of a most religious and righteous Prince, under whom you need not Fear to do Justice,
for summum jus est summa injuria; justice without mercy is extreme cruelty, and mercy without justice is foolish pity; both together make Christian equity.
for summum jus est summa injuria; Justice without mercy is extreme cruelty, and mercy without Justice is foolish pity; both together make Christian equity.
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and what doth the Lord require of thee, but to doe justly, and love mercy? and in Zechary, Execute true judgement, and shew mercy and compassion every man to his brother:
and what does the Lord require of thee, but to do justly, and love mercy? and in Zechariah, Execute true judgement, and show mercy and compassion every man to his brother:
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To gather then up at length the scattered links of my discourse, to make a golden chaine for your neckes, Be instructed O ye Judges of the earth, either Judges made of earth, earthly men,
To gather then up At length the scattered links of my discourse, to make a golden chain for your necks, Be instructed Oh you Judges of the earth, either Judges made of earth, earthly men,
and rejoice unto him with trembling, bee religious in your devotion, moderate in your passions, learned in the lawes, incorrupt in your courts, impartiall in your affections, patient in hearing, expedite in proceeding, resolute in your sentence,
and rejoice unto him with trembling, be religious in your devotion, moderate in your passion, learned in the laws, incorrupt in your Courts, impartial in your affections, patient in hearing, expedite in proceeding, resolute in your sentence,
as being most contrary to him, shall receive the heaviest doome; ye that are righteous Judges, as being likest to him, shall receive a correspondent reward,
as being most contrary to him, shall receive the Heaviest doom; you that Are righteous Judges, as being likest to him, shall receive a correspondent reward,
nor the understanding faculty of the soule apprehended but by the faculty of understanding, nor can the receiving of the holy Ghost bee conceived or delivered, without receiving in some degree that holiest Spirit.
nor the understanding faculty of the soul apprehended but by the faculty of understanding, nor can the receiving of the holy Ghost be conceived or Delivered, without receiving in Some degree that Holiest Spirit.
so more especially in the explication and application of this, which is not onely effectivè à spiritu, but also objectivè de spiritu, not onely indited and penned (as all other) by the spirit, but also of the spirit.
so more especially in the explication and application of this, which is not only effectivè à spiritu, but also objectivè de spiritu, not only Indited and penned (as all other) by the Spirit, but also of the Spirit.
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This of all other is a most mysterious text, which being rightly understood, and pressed home, will not only remove the weaker fence betweene us and the Greeke Church, touching the procession of the Holy Ghost from the Sonne;
This of all other is a most mysterious text, which being rightly understood, and pressed home, will not only remove the Weaker fence between us and the Greek Church, touching the procession of the Holy Ghost from the Son;
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For if Christ therefore used the Ceremony of breathing upon his Apostles, with this forme of words, Receive yee the Holy Ghost, as it were of set purpose, visibly to represent the proceeding of the holy Spirit from himselfe, why should not the Greeke Church acknowledge with us, the eternall emanation of the holy Ghost from the Sonne as well as the Father? and acknowledging it, joyne with us in the fellowship of the same spirit? Our difference and contestation with the Church of Rome in point of S. Peters primacy, is far greater I confesse.
For if christ Therefore used the Ceremony of breathing upon his Apostles, with this Form of words, Receive ye the Holy Ghost, as it were of Set purpose, visibly to represent the proceeding of the holy Spirit from himself, why should not the Greek Church acknowledge with us, the Eternal emanation of the holy Ghost from the Son as well as the Father? and acknowledging it, join with us in the fellowship of the same Spirit? Our difference and contestation with the Church of Rome in point of S. Peter's primacy, is Far greater I confess.
and by the Schoole-men, Lumbard, Aquinas, Allensis, and Scotus, alledged by Cardinall Bellarmine, that what Christ promised to Peter, he performed and made good to him here;
and by the Schoolmen, Lumbard, Aquinas, Allens, and Scotus, alleged by Cardinal Bellarmine, that what christ promised to Peter, he performed and made good to him Here;
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but here the whole bunch of keyes is offered to all the Apostles, and all of them receive them, all are joyned with S. Peter as well in the mission (as my Father sent mee,
but Here the Whole bunch of keys is offered to all the Apostles, and all of them receive them, all Are joined with S. Peter as well in the mission (as my Father sent me,
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Lastly, as this text containes a soveraigne Antidote against the infection of later heresies, so also against the poyson of the more ancient and farther spread impieties of Arrius and Macedonius, whereof the one denyed the divinity and eternity of the Sonne, the other of the holy Ghost, both whose damnable assertions are confuted by consequence from this text.
Lastly, as this text contains a sovereign Antidote against the infection of later heresies, so also against the poison of the more ancient and farther spread impieties of Arius and Macedonius, whereof the one denied the divinity and eternity of the Son, the other of the holy Ghost, both whose damnable assertions Are confuted by consequence from this text.
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than that the investiture and admittance into it, is the receiving of the holy Ghost? The first action in every kind of this nature, is a president to all the rest,
than that the investiture and admittance into it, is the receiving of the holy Ghost? The First actium in every kind of this nature, is a president to all the rest,
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as all the furniture of the Ceremoniall law was made according to the first patterne in the Mount, such is this consecration in my text, the originall and patterne of all other, wherein these particulars invite your religious attention: 1 The person consecrating, Christ the chiefe Bishop of our soules.
as all the furniture of the Ceremonial law was made according to the First pattern in the Mount, such is this consecration in my text, the original and pattern of all other, wherein these particulars invite your religious attention: 1 The person consecrating, christ the chief Bishop of our Souls.
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even till Christ resigneth up his keyes and kingdome to God his Father, S. Paul assureth us ( Eph. 4.10.11.12.) Hee that descended is the same also that ascended up far above all heavens, that he might fill all things,
even till christ resigneth up his keys and Kingdom to God his Father, S. Paul assureth us (Ephesians 4.10.11.12.) He that descended is the same also that ascended up Far above all heavens, that he might fill all things,
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and furnishing the Church with able Pastours, hath a dependance on all three offices: 1 On the Kingly, in respect of heavenly power. 2 On the Priestly, in respect of sacred order. 3 On the Propheticall, in respect of ministeriall gifts. Each of Christs offices deliver into our hands as it were a key: 1. Clavem Coeli. 2. Clavem Sanctuarii, or Templi. 3. Clavem sacrae Scripturae. 1. His Kingly office conferreth on us the key of heaven, to open and shut it. 2. His Priestly, the key of the Temple, to enter into it and administer holy things. 3. His Propheticall, the key of holy Scripture, to open the meaning thereof.
and furnishing the Church with able Pastors, hath a dependence on all three Offices: 1 On the Kingly, in respect of heavenly power. 2 On the Priestly, in respect of sacred order. 3 On the Prophetical, in respect of ministerial Gifts. Each of Christ Offices deliver into our hands as it were a key: 1. Clavem Coeli. 2. Clavem Sanctuaries, or Templi. 3. Clavem Sacrae Scriptures. 1. His Kingly office conferreth on us the key of heaven, to open and shut it. 2. His Priestly, the key of the Temple, to enter into it and administer holy things. 3. His Prophetical, the key of holy Scripture, to open the meaning thereof.
such is the eminency of our calling, beloved brethren, that our spots can no more be hid than the spots in the Moone: nay, that it maketh every spot in us a staine, every blemish a scar, every pricke a wound, every drop of Inke a blot, every trip a fall, every fault a crime.
such is the eminency of our calling, Beloved brothers, that our spots can no more be hid than the spots in the Moon: nay, that it makes every spot in us a stain, every blemish a scar, every prick a wound, every drop of Ink a blot, every trip a fallen, every fault a crime.
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yea, and reverence too from the greatest powers upon earth, (whatsoever State-flies buzze to the contrary.) For as he that despiseth Christs ministers despiseth him, so he that receiveth him receiveth them also.
yea, and Reverence too from the greatest Powers upon earth, (whatsoever State-flies buzz to the contrary.) For as he that despises Christ Ministers despises him, so he that receives him receives them also.
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If we defile Christs priesthood with an impure life, we do worse than those his professed enemies who spit on his face. If we foule and black with giving and receiving the wages of unrighteousnes those hands wherwith we deliver the price of mans redemption in the blessed Sacraments, we more wrong our Saviour than those who pierced his sacred hands with nailes.
If we defile Christ priesthood with an impure life, we do Worse than those his professed enemies who spit on his face. If we foul and black with giving and receiving the wages of unrighteousness those hands wherewith we deliver the price of men redemption in the blessed Sacraments, we more wrong our Saviour than those who pierced his sacred hands with nails.
If we in these holy Mounts of God, wherein we should presse the purest liquor out of the grapes of the Vines of Engaddi, vent our owne spleene and malice;
If we in these holy Mounts of God, wherein we should press the Purest liquour out of the grapes of the Vines of Engedi, vent our own spleen and malice;
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what doe we else than offer to Christ againe vinegar and gall? If we Christs meniall and domesticall servants turne NONLATINALPHABET into NONLATINALPHABET,
what do we Else than offer to christ again vinegar and Gall? If we Christ menial and domestical Servants turn into,
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if that should ever fall out which a sweet sounding Cymball sometimes tinckled into the eares of the Pope, that the greatest enemies of Christ should be those of his owne house;
if that should ever fallen out which a sweet sounding Cymbal sometime tinckled into the ears of the Pope, that the greatest enemies of christ should be those of his own house;
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if Pastours turne Impostours, if Doctours Seductours, if Prelates Pilates, if Ministers of Christ servants of Antichrist, either by silence to give way,
if Pastors turn Impostors, if Doctors Seductours, if Prelates Pilate's, if Ministers of christ Servants of Antichrist, either by silence to give Way,
if in our good name we are the sweet smelling favour of God, as well as in our doctrine, we may then, Christi nomine, in Christs stead challenge audience,
if in our good name we Are the sweet smelling favour of God, as well as in our Doctrine, we may then, Christ nomine, in Christ stead challenge audience,
If Scribes and Pharisees must be heard because they teach in Moses chaire, how much more, Saith St. Chrysostome, may they command our attention who sit in Christs chaire? The same Apostle who chargeth every soule to be subject to the higher powers, who beare not the sword in vaine, as strictly requireth the faithfull to obey them that have the rule over them in the Lord, and submit unto them:
If Scribes and Pharisees must be herd Because they teach in Moses chair, how much more, Says Saint Chrysostom, may they command our attention who fit in Christ chair? The same Apostle who charges every soul to be Subject to the higher Powers, who bear not the sword in vain, as strictly requires the faithful to obey them that have the Rule over them in the Lord, and submit unto them:
Here lest any addicted to the Papacy might thrust upon the Martyrs words this meaning, that Christ gave all the Apostles equall authority among themselves,
Here lest any addicted to the Papacy might thrust upon the Martyrs words this meaning, that christ gave all the Apostles equal Authority among themselves,
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but not equall to Peter their head, he addeth, the rest of the Apostles were the same that Peter was, admitted into an equall fellowship both of honour and power.
but not equal to Peter their head, he adds, the rest of the Apostles were the same that Peter was, admitted into an equal fellowship both of honour and power.
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but a parity, (pari;) and this parity both in honour, (honoris;) and of power also, (potestatis:) where there is a parity in honour there can be no preheminencie;
but a parity, (Pair;) and this parity both in honour, (Honoris;) and of power also, (potestatis:) where there is a parity in honour there can be no Preeminence;
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Where then will our Adversaries fasten? Upon those words of Christ, Thou art Peter, and upon this rocke will I build my Church? St. Austin beats them off this hold, expounding the rocke of Christ, not of Peter, thus, Upon me I will build thee, not me upon thee.
Where then will our Adversaries fasten? Upon those words of christ, Thou art Peter, and upon this rock will I built my Church? Saint Austin beats them off this hold, expounding the rock of christ, not of Peter, thus, Upon me I will built thee, not me upon thee.
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Yet if we should leave it them, the building upon Peter, or laying him in the foundation of the Church, will no more make him the supreme head of the Church than the rest of the Apostles;
Yet if we should leave it them, the building upon Peter, or laying him in the Foundation of the Church, will no more make him the supreme head of the Church than the rest of the Apostles;
for we read of twelve foundations upon which the heavenly Jerusalem is built, on which the names of the twelve Apostles were engraven, and of more also:
for we read of twelve foundations upon which the heavenly Jerusalem is built, on which the names of the twelve Apostles were engraven, and of more also:
and are built upon the foundation of the Apostles and Prophets. From whence Saint Jerome inferreth, that the strength of the Church is solidly founded,
and Are built upon the Foundation of the Apostles and prophets. From whence Saint Jerome infers, that the strength of the Church is solidly founded,
Which charge of our Saviours makes nothing for Peters supremacy, Peter himselfe being Interpreter; for what Christ gives him he gives all Elders in charge, Feed the flocke of God which is among you.
Which charge of our Saviors makes nothing for Peter's supremacy, Peter himself being Interpreter; for what christ gives him he gives all Elders in charge, Feed the flock of God which is among you.
If feede my sheepe make Peter an oecumenicall Pastor, then feede the flocke of Christ, spoken in like manner to all Elders makes them oecumenicall Pastors. If the word (pasce) when it is spoken to Peter signifies rule as a Monarch, then (pascite) feede yee, spoken by S. Peter to Elders must likewise bee interpreted, rule yee over the Flocke of God,
If feed my sheep make Peter an ecumenical Pastor, then feed the flock of christ, spoken in like manner to all Elders makes them ecumenical Pastors. If the word (Paske) when it is spoken to Peter signifies Rule as a Monarch, then (pascite) feed ye, spoken by S. Peter to Elders must likewise be interpreted, Rule ye over the Flock of God,
For as Tully spake to Ebutius, so may I say to Bellarmine, you shall never perswade any man of understanding that words must signifie what you will have them, and conclude nothing but what you will inferre from them;
For as Tully spoke to Ebutius, so may I say to Bellarmine, you shall never persuade any man of understanding that words must signify what you will have them, and conclude nothing but what you will infer from them;
Had the Apostles so understood the words of our Saviour to Saint Peter, Upon this rocke will I build my house, and, To thee I will give the keyes of the Kingdome of heaven, as the Church of Rome at this day doth, (viz.) I will appoint thee Head of all the Apostles,
Had the Apostles so understood the words of our Saviour to Saint Peter, Upon this rock will I built my house, and, To thee I will give the keys of the Kingdom of heaven, as the Church of Rome At this day does, (viz.) I will appoint thee Head of all the Apostles,
they would never have taken upon them to send him with John. It is not the manner of Subjects to send their Soveraignes in Embassages or messages, much lesse joyne any other of their Subjects in equall commission with them,
they would never have taken upon them to send him with John. It is not the manner of Subject's to send their Sovereigns in Embassages or messages, much less join any other of their Subject's in equal commission with them,
as the Apostles doe John with Peter. Had the Church in the Apostles time understood that our Saviour by that charge, Pasce oves meas, Feed my sheep, made Peter universall Pastor of the whole world;
as the Apostles do John with Peter. Had the Church in the Apostles time understood that our Saviour by that charge, Paske Owes meas, Feed my sheep, made Peter universal Pastor of the Whole world;
and from fornication, and from things strangled, and from bloud. The Apostolicall letter should have beene indorsed, not as it was, The Apostles, and Elders,
and from fornication, and from things strangled, and from blood. The Apostolical Letter should have been endorsed, not as it was, The Apostles, and Elders,
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Saint Chrysostome acutely observeth, that the Apostle redoubleth his forces, and not content with that hee had said before in 2 Cor. 11.5. I suppose I was not a whit behinde the very chiefest Apostles;
Saint Chrysostom acutely observeth, that the Apostle redoubleth his forces, and not content with that he had said before in 2 Cor. 11.5. I suppose I was not a whit behind the very chiefest Apostles;
What? not inferiour to Saint Peter? no not Saint Peter (for so it followeth in Saint Chrysostome) he sheweth himselfe to be equall in dignity to the rest;
What? not inferior to Saint Peter? no not Saint Peter (for so it follows in Saint Chrysostom) he shows himself to be equal in dignity to the rest;
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and admitteth him after a sort into the fellowship of the individuall Trinity, yet maketh Saint Paul his match, saying, Let no man cast a golden apple of contention betweene these glorious instruments of Christs Gospell Peter and Paul, of whose merits and vertues, which exceed all faculties of speech,
and admitteth him After a sort into the fellowship of the Individu Trinity, yet makes Saint Paul his match, saying, Let no man cast a golden apple of contention between these glorious Instruments of Christ Gospel Peter and Paul, of whose merits and Virtues, which exceed all faculties of speech,
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and their martyrdome parallel? Saint Paul then in Leo his judgement may goe everywhere hand in hand with Peter; and in very deed hee hath the hand of him in the Popes seale, which putteth Bellarmine to much trouble,
and their martyrdom parallel? Saint Paul then in Leo his judgement may go everywhere hand in hand with Peter; and in very deed he hath the hand of him in the Popes seal, which putteth Bellarmine to much trouble,
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descend it might upon his successors, to wit, upon his undoubted successors in Antiochia, & not be appropriated to his questionable successors at Rome: lastly, it might be after a sort entayled to his successors at Rome, yet with a qualification, to all his lawfull successors, not to usurpers:
descend it might upon his Successors, to wit, upon his undoubted Successors in Antiochia, & not be appropriated to his questionable Successors At Room: lastly, it might be After a sort entailed to his Successors At Room, yet with a qualification, to all his lawful Successors, not to usurpers:
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not Heretickes, as Liberius and Honorius, and many of the latter: to such as entred canonically, as Cornelius and Stephanus, and the ancient Popes generally;
not Heretics, as Liberius and Honorius, and many of the latter: to such as entered canonically, as Cornelius and Stephanus, and the ancient Popes generally;
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Lastly, upon Apostolicall men in life and doctrine, not apostaticall or apotacticall, as those fifty Popes reckoned by Genebrard (his Holinesses Chronicler) one after another.
Lastly, upon Apostolical men in life and Doctrine, not apostatical or Apotactical, as those fifty Popes reckoned by Genebrard (his Holinesses Chronicler) one After Another.
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By all which particulars seriously considered, Urban his supremacy derived from Saint Peter, appeareth to be a rope of sand, or a castle of Table-men piled one upon another without any thing to hold them together, which fall allasunder with a fillep;
By all which particulars seriously considered, Urban his supremacy derived from Saint Peter, appears to be a rope of sand, or a castle of table-men piled one upon Another without any thing to hold them together, which fallen allasunder with a fillep;
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Hee breathed. The truth and substance Christ himselfe, who put an end to all legall shadowes, commanding all to worship God in Spirit and truth, ordained notwithstanding mysterious rites in the Sacraments of the new Testament,
He breathed. The truth and substance christ himself, who put an end to all Legal shadows, commanding all to worship God in Spirit and truth, ordained notwithstanding mysterious Rites in the Sacraments of the new Testament,
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and speech to the dumb, not without wetting the tongue: he fetched not Lazarus breath back againe, without fetching a deepe sigh; nor inspired his Disciples with the holy Ghost, without breathing upon them. Gestures in religious actions are as significant, and more moving than words.
and speech to the dumb, not without wetting the tongue: he fetched not Lazarus breath back again, without fetching a deep sighs; nor inspired his Disciples with the holy Ghost, without breathing upon them. Gestures in religious actions Are as significant, and more moving than words.
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Decent Ceremonies in the substantiall worship of God are like shadowing in a picture, which if it bee too much (as we see in the Church of Rome) it darkeneth the picture,
Decent Ceremonies in the substantial worship of God Are like shadowing in a picture, which if it be too much (as we see in the Church of Rome) it darkeneth the picture,
Superstition may be, and is as properly in such, who put Religion in not using, as in those who put Religion in using things in their owne nature meerely indifferent.
Superstition may be, and is as properly in such, who put Religion in not using, as in those who put Religion in using things in their own nature merely indifferent.
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Which is the case of some refined Reformers (as they would bee thought) who according to their name of Precisians, ungues ad vivum resecant, pare the nailes of pretended Romish rites in our Church so neere, that they make her fingers bleede.
Which is the case of Some refined Reformers (as they would be Thought) who according to their name of precisians, ungues ad Vivum resecant, pare the nails of pretended Romish Rites in our Church so near, that they make her fingers bleed.
for feare of making matrimony a Sacrament, they will have it no sacred rite, but a meere civill joyning the parties contracted in the congregation, not by the hand of the Ministers of God,
for Fear of making matrimony a Sacrament, they will have it no sacred rite, but a mere civil joining the parties contracted in the congregation, not by the hand of the Ministers of God,
Maldonate his sense is, that Christ by this visible ceremony of breathing declared the nature of the holy Ghost, who is the breath of the Father and the Sunne.
Maldonate his sense is, that christ by this visible ceremony of breathing declared the nature of the holy Ghost, who is the breath of the Father and the Sun.
But the most naturall, genuine, and generally approved reason and interpretation of this rite and ceremony is that which is given by Saint Austine and Saint Cyrill (viz.) that Christ by breathing on his Apostles,
But the most natural, genuine, and generally approved reason and Interpretation of this rite and ceremony is that which is given by Saint Augustine and Saint Cyril (viz.) that christ by breathing on his Apostles,
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if hee flout at Saint Austine: and of the Greeke Church also if hee flout at Saint Cyril: for what interpretation so naturall, what reason so proper can be given of coupling this ceremony with the words, Receive yee the Holy Ghost? that is giving the holy Ghost by breathing,
if he flout At Saint Augustine: and of the Greek Church also if he flout At Saint Cyril: for what Interpretation so natural, what reason so proper can be given of coupling this ceremony with the words, Receive ye the Holy Ghost? that is giving the holy Ghost by breathing,
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But if the question be of the extraordinary gifts of the holy Ghost, or a fuller measure of the ordinary, it may be replied, NONLATINALPHABET, they were not as yet to receive them.
But if the question be of the extraordinary Gifts of the holy Ghost, or a fuller measure of the ordinary, it may be replied,, they were not as yet to receive them.
Theodoret thus offereth to remove it, Our Saviour (Joh. 16.7.) said not that hee would not give the holy Ghost before his ascension, but that he would not send him before;
Theodoret thus Offereth to remove it, Our Saviour (John 16.7.) said not that he would not give the holy Ghost before his Ascension, but that he would not send him before;
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now they were gently breathed on, and refreshed as it were with a small gale; then they were all blowne upon, as it were with a mighty winde. Saint Chrysostome thus expedites the difficulty;
now they were gently breathed on, and refreshed as it were with a small gale; then they were all blown upon, as it were with a mighty wind. Saint Chrysostom thus expedites the difficulty;
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but wee may safely goe farther, and say, that the Apostles at this time received some spirituall grace or power, not of working wonders, but of remitting sinne.
but we may safely go farther, and say, that the Apostles At this time received Some spiritual grace or power, not of working wonders, but of remitting sin.
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and by a metonymie termed the Holy Ghost: Barradius bringeth us an answer out of the schooles, that remission of sinnes is a worke of Gods goodnesse and mercy;
and by a metonymy termed the Holy Ghost: Barradius brings us an answer out of the Schools, that remission of Sins is a work of God's Goodness and mercy;
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now workes of goodnesse are peculiarly attributed to the holy Spirit, who proceedeth (as they determine) from the will of the Father and the Sonne, whose object is goodnesse;
now works of Goodness Are peculiarly attributed to the holy Spirit, who Proceedeth (as they determine) from the will of the Father and the Son, whose Object is Goodness;
in which that I may better discover the path of truth, in stead of many little lights which others have brought, I will set up one great taper made of the sweetest of their waxe.
in which that I may better discover the path of truth, in stead of many little lights which Others have brought, I will Set up one great taper made of the Sweetest of their wax.
and speake with divers languages. 1 Is common to all them that are sanctified. 2 Is peculiar to Christs Ministers. 3 Restrayned to the Apostles themselves,
and speak with diverse languages. 1 Is Common to all them that Are sanctified. 2 Is peculiar to Christ Ministers. 3 Restrained to the Apostles themselves,
1 Regenerating grace is termed the holyGhost. 2 Spirituall order, or ministeriall power is called the Spirit or holy Ghost in this place, and Luk. 4.18. & Esay 61.1. The Spirit of the Lord is upon me to preach the Gospell, &c. 3 Miraculous vertue is called the holy Ghost, Act. 2.4. And they were filled with the holy Ghost, and spake with divers tongues. 1 The Spirit of grace and regeneration the Apostles received at their first calling. 2 The Spirit of ecclesiasticall government they received at this time, &c. 3 The Spirit of powerfull and extraordinary operation they received in the day of Pentecost. 1 In their mindes by infallible inspiration. 2 In their tongues by multiplicity of languages. 3 In their hands by miraculous cures.
1 Regenerating grace is termed the Holy Ghost. 2 Spiritual order, or ministerial power is called the Spirit or holy Ghost in this place, and Luk. 4.18. & Isaiah 61.1. The Spirit of the Lord is upon me to preach the Gospel, etc. 3 Miraculous virtue is called the holy Ghost, Act. 2.4. And they were filled with the holy Ghost, and spoke with diverse tongues. 1 The Spirit of grace and regeneration the Apostles received At their First calling. 2 The Spirit of ecclesiastical government they received At this time, etc. 3 The Spirit of powerful and extraordinary operation they received in the day of Pentecost. 1 In their minds by infallible inspiration. 2 In their tongues by Multiplicity of languages. 3 In their hands by miraculous cures.
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Receive then the Holy Ghost, is 1 A ghostly function to ordaine Pastors, and sanctifie congregations to God. 2 Spirituall gifts to execute and discharge that function. 3 Spirituall power or jurisdiction to countenance and support both your function and gifts.
Receive then the Holy Ghost, is 1 A ghostly function to ordain Pastors, and sanctify congregations to God. 2 Spiritual Gifts to execute and discharge that function. 3 Spiritual power or jurisdiction to countenance and support both your function and Gifts.
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And first in generall I commend to the fervour of your zeale and devotion, the excessive heat of Christs love, which absumed and spent him all for us, flesh and spirit.
And First in general I commend to the fervour of your zeal and devotion, the excessive heat of Christ love, which absumed and spent him all for us, Flesh and Spirit.
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for it was this spirit which quickned us when wee were dead in trespasses and sinnes, it is this spirit which fetcheth us againe when wee swoune in despaire, it is this spirit that refresheth and cooleth us in the extreme heat of all persecutions, afflictions, sorrowes, and diseases;
for it was this Spirit which quickened us when we were dead in Trespasses and Sins, it is this Spirit which Fetches us again when we swoon in despair, it is this Spirit that refresheth and cooleth us in the extreme heat of all persecutions, afflictions, sorrows, and diseases;
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to it we owe, 1 Light in our mindes. 2 Warmth in our desires. 3 Temper in our affections. 4 Grace in our wils. 5 Peace in our consciences. 6 Joy in our hearts,
to it we owe, 1 Light in our minds. 2 Warmth in our Desires. 3 Temper in our affections. 4 Grace in our wills. 5 Peace in our Consciences. 6 Joy in our hearts,
This is the breath which formeth the words in the cloven tongues: this is the breath which bloweth and openeth all the flowers of Paradise. This is the blast which diffuseth the savour of life through the whole Church.
This is the breath which formeth the words in the cloven tongues: this is the breath which blows and Openeth all the flowers of Paradise. This is the blast which diffuseth the savour of life through the Whole Church.
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And as the Spouse of Christ, which is his mysticall body, is infinitely indebted to her head for this gift of the spirit, whereby holy congregations are furnished with Pastors,
And as the Spouse of christ, which is his mystical body, is infinitely indebted to her head for this gift of the Spirit, whereby holy congregations Are furnished with Pastors,
And because they want consecrated Bishops to ordaine Pastors, their very ordination is not according to ancient order. Because they want spirituall Fathers in Christ to beget children in their ministery, their Ministers by the adversary are accounted no better than filii populi; whereas will they nill they,
And Because they want consecrated Bishops to ordain Pastors, their very ordination is not according to ancient order. Because they want spiritual Father's in christ to beget children in their Ministry, their Ministers by the adversary Are accounted no better than Sons People; whereas will they nill they,
even in regard of our Hierarchy, the most frontlesse Papists must confesse the children begot by our reverend Fathers in the ministery of the Gospell, to be as legitimate as their owne.
even in regard of our Hierarchy, the most frontless Papists must confess the children begotten by our reverend Father's in the Ministry of the Gospel, to be as legitimate as their own.
For albeit they put the hereticke upon us, as the Arrians did upon the Catholike Fathers, calling them Athanasians, &c. yet this no way disableth either the consecration of our Bishops,
For albeit they put the heretic upon us, as the Arians did upon the Catholic Father's, calling them Athanasians, etc. yet this no Way disableth either the consecration of our Bishops,
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not onely because we have proved the dogge lyeth at their doores, and that they are a kinde of mungrils of divers sorts of heretickes: but because it is the doctrine of their Church, that the character of order is indeleble;
not only Because we have proved the dog lies At their doors, and that they Are a kind of mongrils of diverse sorts of Heretics: but Because it is the Doctrine of their Church, that the character of order is indelible;
and therefore Archbishop Cranmer, and other of our Bishops ordained by them, if they had afterwards (as Papists most falsly suppose) fallen into heresie, could not lose their faculty of consecration and ordination.
and Therefore Archbishop Cranmer, and other of our Bishops ordained by them, if they had afterwards (as Papists most falsely suppose) fallen into heresy, could not loose their faculty of consecration and ordination.
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and planteth and propagateth it selfe, like that Indian fig-tree so much admired by all Travellers, from the utmost branch whereof issueth a gummy juyce, which hangeth downe like a cord or finew,
and plants and propagateth it self, like that Indian Fig tree so much admired by all Travellers, from the utmost branch whereof issueth a gummy juice, which hangs down like a cord or finew,
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This scripture is part of the Gospell appointed for the Sunday after Easter, knowne to the Latine Church by the name of Dominica in albis. Which Lords day,
This scripture is part of the Gospel appointed for the Sunday After Easter, known to the Latin Church by the name of Dominica in Albis. Which lords day,
yet according to exact computation, this Sunday is Dominica in albis; and if you either respect the reverend presence Candidantium, or Candidandi, or the sacred order of Investiture now to be performed, let your eyes be judges whether it may not truely be termed Dominica in albis, a Sunday in whites.
yet according to exact computation, this Sunday is Dominica in Albis; and if you either respect the reverend presence Candidantium, or Candidandi, or the sacred order of Investiture now to be performed, let your eyes be judges whither it may not truly be termed Dominica in Albis, a Sunday in whites.
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For howsoever these words may bee used, and are also in the ordination of Priests, because they also receive the holy Ghost, that is, spirituall power and authority;
For howsoever these words may be used, and Are also in the ordination of Priests, Because they also receive the holy Ghost, that is, spiritual power and Authority;
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yet they receive it not so amply and fully, nor without some limitation, sith ordination and excommunication have bin ever appropriated and reserved to Bishops.
yet they receive it not so amply and Fully, nor without Some limitation, sith ordination and excommunication have been ever appropriated and reserved to Bishops.
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and therefore they were not now ordained Priests, but consecrated Bishops, as Saint Gregory saith expressely in his illustration of these words, Receive the holy Ghost: whose sinnes yee remit, &c. Now Bishops who fit at the sterne of the Church, hold the place of those to whom Christ gave here the ghostly power of forgiving sinnes:
and Therefore they were not now ordained Priests, but consecrated Bishops, as Saint Gregory Says expressly in his illustration of these words, Receive the holy Ghost: whose Sins ye remit, etc. Now Bishops who fit At the stern of the Church, hold the place of those to whom christ gave Here the ghostly power of forgiving Sins:
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and now by the primus motor in our heaven, is designed to bee an Angell (or to speake in the phrase of the Peripatetickes ) an Intelligence to guide the motion of one of our Spheres.
and now by the primus motor in our heaven, is designed to be an Angel (or to speak in the phrase of the Peripatetics) an Intelligence to guide the motion of one of our Spheres.
Therefore howsoever Nazianzen tooke it unkindly at Saint Basils hands, after hee was advanced to the Metropolitical See of Cappadocia, and had many good Bishopricks in his gift, that he put him upon one of the meanest, being ill situated, and of small revenue;
Therefore howsoever Nazianzen took it unkindly At Saint Basils hands, After he was advanced to the Metropolitical See of Cappadocia, and had many good Bishoprics in his gift, that he put him upon one of the Meanest, being ill situated, and of small revenue;
yet it never troubled great Austine that obscure Aurelius worked himselfe into the great and famous Archbishopricke of Carthage, whilest this eminent light of the Church stucke all his life at poore Hippo: for hee well remembred the words of our Lord and Master, Be thou faithfull in a little,
yet it never troubled great Augustine that Obscure Aurelius worked himself into the great and famous Archbishopric of Carthage, whilst this eminent Light of the Church stuck all his life At poor Hippo: for he well remembered the words of our Lord and Master, Be thou faithful in a little,
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Wherefore as it was said at the creation of the Romane Consul, praesta nomen tuum, thou art made Consul, make good thy name, consule reipublicae: So give mee leave in this day of your consecration to use a like forme of words, to you my Lord Elect;
Wherefore as it was said At the creation of the Roman Consul, praesta Nome tuum, thou art made Consul, make good thy name, Consul reipublicae: So give me leave in this day of your consecration to use a like Form of words, to you my Lord Elect;
Episcopus es, praesta nomen tuum, you are now to be made a Bishop, an Overseer of the Lords flocke, make good your name, looke over your whole Diocesse, observe not onely the sheepe but the Pastors, not only those that are lyable to your authority & jurisdiction,
Episcopus es, praesta Nome tuum, you Are now to be made a Bishop, an Overseer of the lords flock, make good your name, look over your Whole Diocese, observe not only the sheep but the Pastors, not only those that Are liable to your Authority & jurisdiction,
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it is the spirit of Jesus Christ, he breathed, and said, receive the holy Spirit. This spirit of Jesus Christ is, 1 The spirit of zeale. Joh. 2.17. Bee you not cold in Gods cause, whip out buyers and sellers out of the Church. 2 The spirit of discretion. Joh. 10.14. I am the good shepheard, and know my sheepe, and am knowne of them.
it is the Spirit of jesus christ, he breathed, and said, receive the holy Spirit. This Spirit of jesus christ is, 1 The Spirit of zeal. John 2.17. Bee you not cold in God's cause, whip out buyers and sellers out of the Church. 2 The Spirit of discretion. John 10.14. I am the good shepherd, and know my sheep, and am known of them.
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and imposition of hands there be a confusion (hand over head) how great will the confusion be in the Church? 3 The spirit of meeknesse. Matth. 11.29. Learne of me that I am meek, breake not a bruised reede, nor quench the smoaking flaxe;
and imposition of hands there be a confusion (hand over head) how great will the confusion be in the Church? 3 The Spirit of meekness. Matthew 11.29. Learn of me that I am meek, break not a Bruised reed, nor quench the smoking flax;
sis bonus O foelixque tuis, be good especially to those of your own calling. Take not Aurelian for your patterne, whose souldiers more feared him than the enemy:
sis bonus O foelixque tuis, be good especially to those of your own calling. Take not Aurelian for your pattern, whose Soldiers more feared him than the enemy:
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The laity shew in their name what they are durum genus; and how ill they stand affected to us, and hardly entreat our tribe, all have experience who have or ever had pastorall charges.
The laity show in their name what they Are durum genus; and how ill they stand affected to us, and hardly entreat our tribe, all have experience who have or ever had pastoral charges.
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and if wee must yet expect harder measure from your officers and servants, I know not to what more fitly to compare the inferiour of our Clergy, who spend themselves upon their parochiall cures,
and if we must yet expect harder measure from your Officers and Servants, I know not to what more fitly to compare the inferior of our Clergy, who spend themselves upon their parochial cures,
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and was devoured by a sea-dogge: In me omnis terrae pelagi { que } ruina est. 4 The spirit of humility. Matth. 20.28. The Sonne of man came not to bee ministred unto but to minister.
and was devoured by a sea-dogge: In me omnis terrae pelagi { que } ruina est. 4 The Spirit of humility. Matthew 20.28. The Son of man Come not to be ministered unto but to minister.
The head of the Church vouchsafeth to wash his disciples feet, professing therein ( ver. 15.) that hee gave them an example, that they should doe as hee had done to them.
The head of the Church vouchsafeth to wash his Disciples feet, professing therein (for. 15.) that he gave them an Exampl, that they should do as he had done to them.
Take not Austine the Monke for your patterne, from whose proud behaviour towards them, the Brittish Monkes truely concluded, that hee was not sent unto them from Christ;
Take not Augustine the Monk for your pattern, from whose proud behaviour towards them, the Brit Monks truly concluded, that he was not sent unto them from christ;
When Christ consecrated his Apostles Bishops, he breathed on them, to represent after a sort visibly by an outward symbole, the eternall and invisible procession of the holy Ghost from his person.
When christ consecrated his Apostles Bishops, he breathed on them, to represent After a sort visibly by an outward symbol, the Eternal and invisible procession of the holy Ghost from his person.
though they may, and do use the words, Receive the holy Ghost. All that may bee done to supply the defect of that ceremony is in stead of breathing upon you, to breath out prayers to almighty God for you, that you right reverend Fathers may give;
though they may, and do use the words, Receive the holy Ghost. All that may be done to supply the defect of that ceremony is in stead of breathing upon you, to breath out Prayers to almighty God for you, that you right reverend Father's may give;
A Sermon preached at the Consecration of three Bishops, the Lords Elect of Oxford, Bristoll, and Chester, in his Graces Chappell at Lambeth, May 9. 1619. THE ELEVENTH SERMON. 1 PET. 5.2.3.4.
A Sermon preached At the Consecration of three Bishops, the lords Elect of Oxford, Bristol, and Chester, in his Graces Chapel At Lambeth, May 9. 1619. THE ELEVENTH SERMON. 1 PET. 5.2.3.4.
ARchilochus sharpning his quill, and dipping it in gall against Lycambes; that his satyricall invectives might bee more poignant, putteth the pen in Archilochus his Fathers hand,
ARchilochus sharpening his quill, and dipping it in Gall against Lycambes; that his satyrical invectives might be more poignant, putteth the pen in Archilochus his Father's hand,
and by an elegant prosopopeia maketh him upbraid his sonne with those errors and vices, which it was not fit that any but his father should in such sort rip up.
and by an elegant Prosopopoeia makes him upbraid his son with those errors and vices, which it was not fit that any but his father should in such sort rip up.
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and being over-ruled by authority to speak something of the eminent authority & sacred dignity into which ye are now to be invested; I have brought upon this holy stage the first of your ranke,
and being overruled by Authority to speak something of the eminent Authority & sacred dignity into which you Are now to be invested; I have brought upon this holy stage the First of your rank,
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so in the words of my text Peter the Elder writeth to Elders, of the calling, life and reward of Elders in the Church of God. 1 Their function is feeding,
so in the words of my text Peter the Elder Writeth to Elders, of the calling, life and reward of Elders in the Church of God. 1 Their function is feeding,
and overlooking Christs flocke, enjoyned ver. 2. 2 Their life is to be a patterne of all vertue, drawne ver. 3. 3 Their reward is a Crowne of glory, set before them ver. 4. 1 Their function sacred, answerable to their calling, which is divine. 2 Their life exemplary, answerable to their function, which is sacred. 3 Their reward, exceeding great, answerable to the eminency of the one, and excellency of the other.
and overlooking Christ flock, enjoined for. 2. 2 Their life is to be a pattern of all virtue, drawn for. 3. 3 Their reward is a Crown of glory, Set before them for. 4. 1 Their function sacred, answerable to their calling, which is divine. 2 Their life exemplary, answerable to their function, which is sacred. 3 Their reward, exceeding great, answerable to the eminency of the one, and excellency of the other.
May it please you therefore to observe out of the words, 1 For your instruction, what your function is. 2 For correction, what your life should be. 3 For comfort, what your reward shall be.
May it please you Therefore to observe out of the words, 1 For your instruction, what your function is. 2 For correction, what your life should be. 3 For Comfort, what your reward shall be.
As the costly ornaments of Aaron were fastened to the Ephod with golden chaines of writhen worke, so all the parts and points of the Apostles exhortation are artificially joyned and tyed together with excellent coherence,
As the costly Ornament of Aaron were fastened to the Ephod with golden chains of writhen work, so all the parts and points of the Apostles exhortation Are artificially joined and tied together with excellent coherence,
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they are hunger-starved themselves, having no better provision than the Apostles had in the wildernesse after Christs miraculous feast, a few baskets full of broken meat.
they Are Hunger-starved themselves, having no better provision than the Apostles had in the Wilderness After Christ miraculous feast, a few baskets full of broken meat.
Saint Bernard admireth at their charity, saying, they by whom the streames of heavenly doctrine flow to us, are of such superabundant charity, that they desire to empty themselves before they are halfe full,
Saint Bernard admireth At their charity, saying, they by whom the streams of heavenly Doctrine flow to us, Are of such superabundant charity, that they desire to empty themselves before they Are half full,
I finde nothing whereunto I may fitter resemble them, than to squibs or small fire-works, which as soone as they take fire, never leave popping and shooting, and making a hideous noyse, till all the powder be spent:
I find nothing whereunto I may fitter resemble them, than to squibs or small fireworks, which as soon as they take fire, never leave popping and shooting, and making a hideous noise, till all the powder be spent:
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These men, howsoever they are lyable to many other exceptions, yet all men will free them from the imputation which Foelix laid upon Saint Paul, much learning hath made thee madde.
These men, howsoever they Are liable to many other exceptions, yet all men will free them from the imputation which Felix laid upon Saint Paul, much learning hath made thee mad.
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2 Of those that are able to feed, some feed themselves, not their flocke; like Varus, taxed by Velleius Paterculus, who came poore into a rich Province,
2 Of those that Are able to feed, Some feed themselves, not their flock; like Varus, taxed by Velleius Paterculus, who Come poor into a rich Province,
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they thrust their sickle into anothers harvest, and discharge without a charge: they may rightly say with the Spouse in the Canticles, They have made me (or rather I have made my selfe) a keeper of vineyards, but mine owne vineyard have I not kept.
they thrust their fickle into another's harvest, and discharge without a charge: they may rightly say with the Spouse in the Canticles, They have made me (or rather I have made my self) a keeper of vineyards, but mine own vineyard have I not kept.
like those Calves, and Bullocks, and Rams, that were pulled and haled to the Altars of the heathen gods, wherewith Pliny observeth that the Paynim deities were never pleased,
like those Calves, and Bullocks, and Rams, that were pulled and haled to the Altars of the heathen God's, wherewith pliny observeth that the Paynim deities were never pleased,
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nor gave good successe to them which offered such sacrifice unto them. Nature her selfe giveth a prerogative to that honey which drops out of the combe,
nor gave good success to them which offered such sacrifice unto them. Nature her self gives a prerogative to that honey which drops out of the comb,
the first question is, after a man is chosen Pope, what is the Bishopricke of Rome worth? Filthy lucre carrieth such an ill favour with it, that the precious oyntment of Aaron cannot take away the smell thereof.
the First question is, After a man is chosen Pope, what is the Bishopric of Room worth? Filthy lucre Carrieth such an ill favour with it, that the precious ointment of Aaron cannot take away the smell thereof.
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and should like Angels, by continuall meditations, and divine contemplations behold the face of God in heaven, to turne earth-wormes, and lye and feed upon very mucke? How dare they deliver the holy Sacrament with those hands that have received bribes? or are defiled with the price of blood? or are foule with telling their use-money? Holinesse (which of all other most be fitteth our sacred calling) in the greeke implyeth a contradiction to earthlinesse:
and should like Angels, by continual meditations, and divine contemplations behold the face of God in heaven, to turn earthworms, and lie and feed upon very muck? How Dare they deliver the holy Sacrament with those hands that have received Bribes? or Are defiled with the price of blood? or Are foul with telling their use-money? Holiness (which of all other most be fits our sacred calling) in the greek Implies a contradiction to earthliness:
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If wee seeke our owne and not the things that are Jesus Christs, the goods not the good of our flocke, wee lose the first letter of our name in the Prophet Ezekiel, and of speculatores become peculatores, and are not to be termed praedicatores but praedatores. But I will not make this blot bigger by unskilfully going about to take it out.
If we seek our own and not the things that Are jesus Christ, the goods not the good of our flock, we loose the First Letter of our name in the Prophet Ezekielem, and of Speculators become peculatores, and Are not to be termed Preachers but praedatores. But I will not make this blot bigger by unskilfully going about to take it out.
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but of a ready minde, some carry themselves like Lords over the flocke, not as ensamples to their flock, they goe in and out before them in a stately and lordly gate, NONLATINALPHABET, in swelling pride, not in exemplary humility, seeking rather to over-rule them with terrour and violence,
but of a ready mind, Some carry themselves like lords over the flock, not as ensamples to their flock, they go in and out before them in a stately and lordly gate,, in swelling pride, not in exemplary humility, seeking rather to overrule them with terror and violence,
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These though they are put up to the highest fourme, yet have not learned the first lesson in the schoole of Christianity, to be meek and lowly in heart:
These though they Are put up to the highest Form, yet have not learned the First Lesson in the school of Christianity, to be meek and lowly in heart:
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The higher Gods Saints grow upwards to perfection, the deeper they take root downward in humility, considering that they have nothing of their owne, but sinne;
The higher God's Saints grow upward to perfection, the Deeper they take root downward in humility, considering that they have nothing of their own, but sin;
and what a foolish and impious sinne of pride is it, to bee proud of sinne? He that presumes on his owne strength, saith holy Austine, is conquered before hee fight.
and what a foolish and impious sin of pride is it, to be proud of sin? He that Presumest on his own strength, Says holy Augustine, is conquered before he fight.
and when the chiefe shepheard and Bishop of your soules Christ Jesus shall appeare, you shall receive in stead of a Crosier a Scepter, of a Miter a Crowne, of a Diocesse upon earth a Kingdome in heaven.
and when the chief shepherd and Bishop of your Souls christ jesus shall appear, you shall receive in stead of a Crosier a Sceptre, of a Miter a Crown, of a Diocese upon earth a Kingdom in heaven.
You see I have a large and plentifull field before mee, yet I purpose at this time to follow the example of the Apostles, who as they passed through the corne field, plucked only an eare or two,
You see I have a large and plentiful field before me, yet I purpose At this time to follow the Exampl of the Apostles, who as they passed through the corn field, plucked only an ear or two,
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and to this purpose hee alledgeth that text in the Apocalyps, 2.27. NONLATINALPHABET hee shall feede (or rule) them with a rod of iron: hard feeding for Christs sheepe;
and to this purpose he allegeth that text in the Apocalypse, 2.27. he shall feed (or Rule) them with a rod of iron: hard feeding for Christ sheep;
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hee had need to have an Estridge 's stomacke that can digest this interpretation here. Feed, not over-ruling, ver. 3. that is, over-rule them, not feeding:
he had need to have an Ostrich is stomach that can digest this Interpretation Here. Feed, not overruling, ver. 3. that is, overrule them, not feeding:
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this is as naturall an interpretation of this scripture, as the glosse upon the word statuimus in the Canon law, id est, abrogamus, or statuimus quod non; wee enact, that is, wee abrogate;
this is as natural an Interpretation of this scripture, as the gloss upon the word statuimus in the Canon law, id est, Abrogamus, or statuimus quod non; we enact, that is, we abrogate;
lest any man should thinke that this was spoken onely in humility, and not in truth, it is the voice of the Lord in the Gospell, Kings of the nations beare rule over them,
lest any man should think that this was spoken only in humility, and not in truth, it is the voice of the Lord in the Gospel, Kings of the Nations bear Rule over them,
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as Homer stileth King Agamemnon NONLATINALPHABET, the Shepheard of the people: so God himselfe calleth Cyrus his Shepheard; and which is very observable, Cyrus as if hee had taken notice of this name imposed by God upon him before his birth, was wont usually to say, That a good Prince was like a good Shepheard, who can by no other meanes grow rich,
as Homer styleth King Agamemnon, the Shepherd of the people: so God himself calls Cyrus his Shepherd; and which is very observable, Cyrus as if he had taken notice of this name imposed by God upon him before his birth, was wont usually to say, That a good Prince was like a good Shepherd, who can by no other means grow rich,
All this maketh nothing for the Popes triple Crowne, to which hee layeth claime by vertue of Christs threefold pasce, or feede (Joh. 21.15.16.17.) for neither doth NONLATINALPHABET originally,
All this makes nothing for the Popes triple Crown, to which he Layeth claim by virtue of Christ threefold Paske, or feed (John 21.15.16.17.) for neither does originally,
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nor properly, nor usually signifie to reigne as a King, especially when oves meae, or grex domini, my sheepe, or the flocke of God is construed with it;
nor properly, nor usually signify to Reign as a King, especially when Owes meae, or grex domini, my sheep, or the flock of God is construed with it;
as the word imports in the originall, is to reside upon our cure, or abide with our flocke, where the spouse is commanded to seeke Christ, goe thy way forth to the footsteps of the flocke.
as the word imports in the original, is to reside upon our cure, or abide with our flock, where the spouse is commanded to seek christ, go thy Way forth to the footsteps of the flock.
And indeed where should the Sentinell be but upon his watch-tower? where the Pilot but at the sterne? where the intelligence but at his orbe? where the sunne but within his ecliptick line? where the candle but in the candle-stick? where the diamond but in the ring? where the shepheard but among his flocke? whom hee is to feede,
And indeed where should the Sentinel be but upon his watchtower? where the Pilot but At the stern? where the intelligence but At his orb? where the sun but within his ecliptic line? where the candle but in the candlestick? where the diamond but in the ring? where the shepherd but among his flock? whom he is to feed,
or exercise the function of a Pastor, which consisteth in three things especially: 1 Docendo quid facere debeant. 2 Orando ut facere possint. 3 Increpando si non faciant. 1 In teaching those of his flock what they ought to doe. 2 In praying that they may doe it. 3 In reproving if they doe it not.
or exercise the function of a Pastor, which Consisteth in three things especially: 1 Docendo quid facere debeant. 2 Praying ut facere possint. 3 Rebuking si non faciant. 1 In teaching those of his flock what they ought to do. 2 In praying that they may do it. 3 In reproving if they do it not.
All which may bee reduced to a threefold feeding: 1 With the Word, Jer. 3. 2 With the Sacraments, Apoc. 2. & Joh. 6. 3 With the Rod, Micah 7.14. To feed with the Word and Sacraments is the common duty of all Pastors, but to feed with the rod is reserved to Bishops:
All which may be reduced to a threefold feeding: 1 With the Word, Jer. 3. 2 With the Sacraments, Apocalypse 2. & John 6. 3 With the Rod, micah 7.14. To feed with the Word and Sacraments is the Common duty of all Pastors, but to feed with the rod is reserved to Bishops:
whose speciall office, and eminent degree in the Church is implyed in the word NONLATINALPHABET, which the vulgar latine rendereth providentes, but Saint Austine more agreeable to the Etymology, supervidentes, super-visours, or super-intendents.
whose special office, and eminent degree in the Church is employed in the word, which the Vulgar latin rendereth providentes, but Saint Augustine more agreeable to the Etymology, supervidentes, super-visours, or superintendents.
The Lacedaemonian Magistrates were called Ephori, which is an equivalent stile to Episcopi: and Constantine the great spake as truely as piously to his Bishops;
The Lacedaemonian Magistrates were called Ephori, which is an equivalent style to Bishops: and Constantine the great spoke as truly as piously to his Bishops;
NONLATINALPHABET in the most proper and restreyned signification, is to exercise Episcopall authority (or performe the office of a Bishop) which consisteth in two things: 1 In ordaining. 2 Ordering. 1 Giving orders. 2 Keeping order.
in the most proper and restrained signification, is to exercise Episcopal Authority (or perform the office of a Bishop) which Consisteth in two things: 1 In ordaining. 2 Ordering. 1 Giving order. 2 Keeping order.
For how shall wee have Ministers at all without ordination? and how shall wee have good Ministers or people without visitation? Now for Presbyters or Ministers, who are equall in degree to exercise authority one over the other,
For how shall we have Ministers At all without ordination? and how shall we have good Ministers or people without Visitation? Now for Presbyters or Ministers, who Are equal in degree to exercise Authority one over the other,
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and lay hands upon themselves, & so to become their own ghostly Fathers, is to make order it selfe a confusion. Therefore God in the law put a difference between the Priests and Levits:
and lay hands upon themselves, & so to become their own ghostly Father's, is to make order it self a confusion. Therefore God in the law put a difference between the Priests and Levits:
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The first that I finde ever to have gone about to break downe the partition wall betweene Bishops and Presbyters, was Aerius, a man like his name, light and aery, easily carried away with the winde of ambition.
The First that I find ever to have gone about to break down the partition wall between Bishops and Presbyters, was Aerius, a man like his name, Light and aery, Easily carried away with the wind of ambition.
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But for this his sawcy malepartnesse he felt the smart of the Crosier staffe, and for ranking Bishops among Presbyters or Elders, he was himself ranked among hereticks.
But for this his saucy malepartness he felt the smart of the Crosier staff, and for ranking Bishops among Presbyters or Elders, he was himself ranked among Heretics.
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And as the Church soone after her first plantation exceedingly prospered under the shade of James Bishop of Jerusalem, Titus of Crete, Timothy of Ephesus, Marke of Alexandria, Ignatius of Antioch, Antipas of Pergamus, Polycarpe of Smyrna,
And as the Church soon After her First plantation exceedingly prospered under the shade of James Bishop of Jerusalem, Titus of Crete, Timothy of Ephesus, Mark of Alexandria, Ignatius of Antioch, Antipas of Pergamos, Polycarp of Smyrna,
so Beza himselfe acknowledgeth it to have beene the singular happinesse of the Church of England, which he prayeth may be perpetuall, that this reverend and sacred order hath yeelded not only famous Martyrs,
so Beza himself acknowledgeth it to have been the singular happiness of the Church of England, which he Prayeth may be perpetual, that this reverend and sacred order hath yielded not only famous Martyrs,
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so wee may truely affirme that the greatest enemies of Episcopall jurisdiction, could not but approve of such Bishops as now sit at the sterne in our Church.
so we may truly affirm that the greatest enemies of Episcopal jurisdiction, could not but approve of such Bishops as now fit At the stern in our Church.
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If one or other budde of Aarons rod, the bishopricke of Rome and the dependants thereon, are turned into serpents, shall the whole rod bee cast out of the Arke,
If one or other bud of Aaron's rod, the bishopric of Room and the dependants thereon, Are turned into Serpents, shall the Whole rod be cast out of the Ark,
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because they are a kind of epicoens, of both genders, plant-animals, partly animals, partly plants: like a sort of Nuns at Bruxels, partly regular partly secular;
Because they Are a kind of epicoens, of both genders, plant-animals, partly animals, partly plants: like a sort of Nuns At Brussels, partly regular partly secular;
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They are the Elders that rule well, and labour, not in the word, for such they will have intimated by S. Paul; yet the honour which their owne Interpreters there expound honourable maintenance, is not due unto them.
They Are the Elders that Rule well, and labour, not in the word, for such they will have intimated by S. Paul; yet the honour which their own Interpreters there expound honourable maintenance, is not due unto them.
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Spare me Men, Fathers, and Brethren, if I spare not them who goe about to bereave us of our spirituall Fathers, qui saeviunt in plagas & vulnera ecclesiae, who seeke to ruine the ruines,
Spare me Men, Father's, and Brothers, if I spare not them who go about to bereave us of our spiritual Father's, qui saeviunt in plagas & vulnera ecclesiae, who seek to ruin the ruins,
for the usurpations and tyranny of one Bishop the Pope of Rome? By this reason take away the reverend order of the Apostles for Judas sake, take away the sacred order of Prophets for Balaams sake, take away the soveraigne order of Princes for Julians sake, take away the glorious orbs of starres for the starres sake called wormewood in the Apocalyps, nay take away the highest regiment of Angels for Lucifers sake,
for the usurpations and tyranny of one Bishop the Pope of Rome? By this reason take away the reverend order of the Apostles for Judas sake, take away the sacred order of prophets for Balaams sake, take away the sovereign order of Princes for Julians sake, take away the glorious orbs of Stars for the Stars sake called wormwood in the Apocalypse, nay take away the highest regiment of Angels for Lucifer's sake,
two words of the two duties implyed in the words, NONLATINALPHABET and NONLATINALPHABET, feede, and take the over-sight. You are Pastors and Bishops, make good your titles, feede as Pastors, take the over-sight of your Diocesse as Bishops.
two words of the two duties employed in the words, and, feed, and take the oversight. You Are Pastors and Bishops, make good your titles, feed as Pastors, take the oversight of your Diocese as Bishops.
let it not be said of the clergy of your Diocesse, as it was said of the Roman souldiers under Severus, that they were more afraid of their Captaine than of the enemy.
let it not be said of the Clergy of your Diocese, as it was said of the Roman Soldiers under Severus, that they were more afraid of their Captain than of the enemy.
if you dishearten poore Ministers who shall comfort them, or stand for them? the laity? no, they take too much of the nature of the stone, from whence they have their name given them, NONLATINALPHABET from NONLATINALPHABET:
if you dishearten poor Ministers who shall Comfort them, or stand for them? the laity? no, they take too much of the nature of the stone, from whence they have their name given them, from:
sue but for his dues, especially if he mutter but a word against their great Diana, their sacrilegious customes, which oft deprive the ministers of the Gospell of nine parts of the Tenth,
sue but for his dues, especially if he mutter but a word against their great Diana, their sacrilegious customs, which oft deprive the Ministers of the Gospel of nine parts of the Tenth,
They use their godly Preachers, whom the world cannot parallel, as the Hawke in Hesiod dealt with the melodious Nightingale, they plume them and devoure them, NONLATINALPHABET,
They use their godly Preachers, whom the world cannot parallel, as the Hawk in Hesiod dealt with the melodious Nightingale, they plume them and devour them,,
and but a word of NONLATINALPHABET, feede, lest whilest I exhort you to feede, I detaine you from better feeding, viz. upon the blessed Sacrament now set before you.
and but a word of, feed, lest whilst I exhort you to feed, I detain you from better feeding, viz. upon the blessed Sacrament now Set before you.
You are, right Reverend, the silver Trumpet of Zion, whom God lifteth up on high that you may sound the louder & shriller, as bels are hung higher in the steeple, that they may bee heard further.
You Are, right Reverend, the silver Trumpet of Zion, whom God lifts up on high that you may found the Louder & shriller, as Bells Are hung higher in the steeple, that they may be herd further.
To which end these words, Peter lovest thou me? feed my sheep, &c. are by the order of our Church appointed to bee read for the Gospell at your consecration.
To which end these words, Peter Lovest thou me? feed my sheep, etc. Are by the order of our Church appointed to be read for the Gospel At your consecration.
you feede when you appoint pastors to feed, you feede when you instruct them how to feede, you feede when you censure them for not feeding their flockes,
you feed when you appoint Pastors to feed, you feed when you instruct them how to feed, you feed when you censure them for not feeding their flocks,
or not feeding them with wholesome food, you feede in a Synode when you make good canons, you feede in your visitations when you encourage good Ministers,
or not feeding them with wholesome food, you feed in a Synod when you make good Canonas, you feed in your visitations when you encourage good Ministers,
Saint Gregory was a Bishop himselfe, and that of a very large and troublesome Diocesse (for hee was Pope of Rome) yet hee deepely chargeth Bishops with this duety,
Saint Gregory was a Bishop himself, and that of a very large and troublesome Diocese (for he was Pope of Rome) yet he deeply charges Bishops with this duty,
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and certaine evidence of the love wee beare to Christ, whosoever furnished with gifts and abilities thereunto, refuseth to feede Christs flocke, is to be taken pro convicto, that hee beares no good affection to the chiefe Pastor and Bishop of our souls.
and certain evidence of the love we bear to christ, whosoever furnished with Gifts and abilities thereunto, Refuseth to feed Christ flock, is to be taken Pro convicto, that he bears no good affection to the chief Pastor and Bishop of our Souls.
Where can we fixe our thoughts with more delight and contentment than upon heaven and heavenly objects? how can wee put our tongues to a better use than to declare the word of life? to preach the Gospell of the Kingdome? to sound out our makers praises? how can our hands be better employed than about the seales of grace? Heare Saint Chrysostome open his golden mouth,
Where can we fix our thoughts with more delight and contentment than upon heaven and heavenly objects? how can we put our tongues to a better use than to declare the word of life? to preach the Gospel of the Kingdom? to found out our makers praises? how can our hands be better employed than about the Seals of grace? Hear Saint Chrysostom open his golden Mouth,
wee must doe nothing for filthy lucre, but of a free minde to benefit others, as the rod of Aaron bare not blossomes or fruit to, or for it selfe, but to, and for others.
we must do nothing for filthy lucre, but of a free mind to benefit Others, as the rod of Aaron bore not blossoms or fruit to, or for it self, but to, and for Others.
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You have the embleme of your office, the word or Motto shall be Germinet virga Aaronis, Let the rod of Aaron blossome in your mouths by preaching the word,
You have the emblem of your office, the word or Motto shall be Germinet virga Aaronis, Let the rod of Aaron blossom in your mouths by preaching the word,
and the crowne above the rod, and about the Arke shall bee yours, as it is promised, ver. 4. And when the chiefe shepheard shall appeare, you shall receive a crowne of glory that fadeth not away;
and the crown above the rod, and about the Ark shall be yours, as it is promised, ver. 4. And when the chief shepherd shall appear, you shall receive a crown of glory that fades not away;
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OR Schola Crucis, Schola Lucis, A Sermon preached in Lent, March 16. before the King at White-hall. THE TWELFTH SERMON. 1 COR. 2.2. I determined not to know any thing among you, save Jesus Christ, and him crucified.
OR School Crucis, School Lucis, A Sermon preached in Lent, March 16. before the King At Whitehall. THE TWELFTH SERMON. 1 COR. 2.2. I determined not to know any thing among you, save jesus christ, and him Crucified.
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Where beautifull pictures, and sacred imagery are most in use (I should say abuse) I meane in the Church of Rome, during the whole time of Lent, sad curtaines,
Where beautiful pictures, and sacred imagery Are most in use (I should say abuse) I mean in the Church of Rome, during the Whole time of Lent, sad curtains,
and in like maner our divine Apelles's, if they have any rare and eminent piece for stuffe as well as workmanship by them, they may doe well to vaile or shadow them at this season, that art may sympathize with religion,
and in like manner our divine Apelles's, if they have any rare and eminent piece for stuff as well as workmanship by them, they may do well to veil or shadow them At this season, that art may sympathise with Religion,
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and humane learning, as it were, put on blacks, when divine puts on sacke cloth. For my selfe, I need make no other Apology to you than the Apostle doth to the Corinthians, in my text.
and humane learning, as it were, put on blacks, when divine puts on sack cloth. For my self, I need make no other Apology to you than the Apostle does to the Corinthians, in my text.
and him crucified, but in effect to say, I purposed not to make any banquet, I bid you to no feast, I have provided you but one dish of meate, the Lambe of God, and it but ordinarily dressed, broached upon the Crosse, that is, Jesus Christ, and him crucified?
and him Crucified, but in Effect to say, I purposed not to make any banquet, I bid you to no feast, I have provided you but one dish of meat, the Lamb of God, and it but ordinarily dressed, broached upon the Cross, that is, jesus christ, and him Crucified?
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As to handle severall parts without premising a convenient partition, is to teare asunder, and not to carve up: so on the contrary, over-curiously to divide upon division,
As to handle several parts without premising a convenient partition, is to tear asunder, and not to carve up: so on the contrary, overcuriously to divide upon division,
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and sub-divide sub-divisions, is to crumble not breake the bread of life; or as Fabius speaketh, frusta facere, non membra, that is, to mince, and not (as the Apostle requireth) rightly to divide the word of truth.
and subdivide subdivisions, is to crumble not break the bred of life; or as Fabius speaks, frusta facere, non membra, that is, to mince, and not (as the Apostle requires) rightly to divide the word of truth.
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May it please you therefore to goe along with me through the few parts of this facile and passab•le division. 1 The profession of the Apostle, I determined to know. 2 The object of his profession, positively, Jesus Christ. privatively, nothing but him. 3 The condition of the object, And him crucified.
May it please you Therefore to go along with me through the few parts of this facile and passab•le division. 1 The profession of the Apostle, I determined to know. 2 The Object of his profession, positively, jesus christ. privatively, nothing but him. 3 The condition of the Object, And him Crucified.
the matter considerable, which they call the materiall object, and the manner of considering it, which they call the formall: as in Physick the res considerata, or material object, is corpus humanum mans body, the modus considerandi, or formall object, is quá sanabile, as curable:
the matter considerable, which they call the material Object, and the manner of considering it, which they call the formal: as in Physic the Rest considerata, or material Object, is corpus humanum men body, the modus Considerandus, or formal Object, is quá sanabile, as curable:
So here the res considerata, the thing, or rather person to bee considered is Jesus Christ; the modus considerandi manner of considering him, is quà crucifixus, as crucified. The best nurture is in the schoole of the crosse,
So Here the Rest considerata, the thing, or rather person to be considered is jesus christ; the modus Considerandus manner of considering him, is quà Crucifix, as Crucified. The best nurture is in the school of the cross,
3 Nothing of Jesus Christ is more to bee desired to bee knowne, than that hee was crucified, And him crucified. Of all things knowledge is most to be set by,
3 Nothing of jesus christ is more to be desired to be known, than that he was Crucified, And him Crucified. Of all things knowledge is most to be Set by,
for God forbid, saith hee, that I should rejoice in any thing save in the crosse of Christ, whereby the world is crucified unto me, and I unto the world.
for God forbid, Says he, that I should rejoice in any thing save in the cross of christ, whereby the world is Crucified unto me, and I unto the world.
These points I shall cleare to your understanding, and presse upon your devout affections, Gods grace assisting, your patience encouraging, and the time permitting me.
These points I shall clear to your understanding, and press upon your devout affections, God's grace assisting, your patience encouraging, and the time permitting me.
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and none more furnished with divine and humane knowledge than my Apostle, whose portion, especially of acquired learning, was like to Benjamins (of whose tribe hee was) five times greater than his brethren.
and none more furnished with divine and humane knowledge than my Apostle, whose portion, especially of acquired learning, was like to Benjamites (of whose tribe he was) five times greater than his brothers.
Yet this every way accomplisht Doctor of the Gentiles, so inriched with all knowledge, at Corinth the prime City of Greece, the Royall Exchange (if I may so speake) of all arts and sciences, whither men of ordinary ranke and quality might not easily have accesse;
Yet this every Way accomplished Doctor of the Gentiles, so enriched with all knowledge, At Corinth the prime city of Greece, the Royal Exchange (if I may so speak) of all arts and sciences, whither men of ordinary rank and quality might not Easily have access;
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among these who heard of Saint Paul, that hee had beene rapt up into the third heaven, and expected that hee should utter unto them what hee saw and heard there, hee will bee knowne to know nothing save Jesus Christ, and him crucified.
among these who herd of Saint Paul, that he had been rapt up into the third heaven, and expected that he should utter unto them what he saw and herd there, he will be known to know nothing save jesus christ, and him Crucified.
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Which words are spoken by the Apostle here by way of apology to certaine of the Corinthians, who, prepossessed with the false Apostles, making great shew of learning and eloquence, could not away with the Apostles plainer and simpler kinde of teaching, without ostentation of art or mixture of secular learning.
Which words Are spoken by the Apostle Here by Way of apology to certain of the Corinthians, who, prepossessed with the false Apostles, making great show of learning and eloquence, could not away with the Apostles plainer and simpler kind of teaching, without ostentation of art or mixture of secular learning.
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In effect he confesseth that his words were not so pickt, his phrase so choice, his composition so smooth, his sentences so fluent, his cadences so sweet, his language so polite, his stile so flourishing,
In Effect he Confesses that his words were not so picked, his phrase so choice, his composition so smooth, his sentences so fluent, his cadences so sweet, his language so polite, his style so flourishing,
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or his lines so strong, as were those of the false Apostles, who with their puffed up eloquence and word wisedome sought to bring into contempt the simplicity of the Gospell.
or his lines so strong, as were those of the false Apostles, who with their puffed up eloquence and word Wisdom sought to bring into contempt the simplicity of the Gospel.
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Were it decent and agreeable, thinke you, to treat of God his emptying himselfe in swelling words? to speake of Christ his abasing himselfe in a lofty stile? to discourse sweetly upon gall and vinegar? to beset nailes and thornes with flowers of Rhetoricke? and to bring our Saviour in pompe of words and vaine-glorious pageants of art to his crosse? Let them make ostentation of their learning and eloquence who preach themselves; I that am a Minister of Christ and called to preach him, make conscience to adde any thing of mine owne that may detract from him,
Were it decent and agreeable, think you, to Treat of God his emptying himself in swelling words? to speak of christ his abasing himself in a lofty style? to discourse sweetly upon Gall and vinegar? to beset nails and thorns with flowers of Rhetoric? and to bring our Saviour in pomp of words and vainglorious pageants of art to his cross? Let them make ostentation of their learning and eloquence who preach themselves; I that am a Minister of christ and called to preach him, make conscience to add any thing of mine own that may detract from him,
The Ministers of the word may esteeme of secular learning in it's ranke, but they must not as if they were making merchandise thereof, expose it to sale in their sermons:
The Ministers of the word may esteem of secular learning in it's rank, but they must not as if they were making merchandise thereof, expose it to sale in their Sermons:
but the edge of his Apostolicall reprehension falleth upon the abuse, ostentation, or over-prising it to the prejudice of the knowledge of Christ crucified. I know the ground I now tread upon is slippery,
but the edge of his Apostolical reprehension falls upon the abuse, ostentation, or over-prising it to the prejudice of the knowledge of christ Crucified. I know the ground I now tread upon is slippery,
and therefore I must carefully looke to my feete lest they slide on either side. To derogate from the all-sufficiency of Scripture is sacriledge and blasphemy;
and Therefore I must carefully look to my feet lest they slide on either side. To derogate from the All-sufficiency of Scripture is sacrilege and blasphemy;
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but we are not sufficient for it without the help of the arts, or, as we terme them, liberall sciences. Wee cannot sufficiently either conceive our selves,
but we Are not sufficient for it without the help of the arts, or, as we term them, liberal sciences. we cannot sufficiently either conceive our selves,
Wherefore let Brownists and Separatists scoffe at University learning, as the Foxe in the Greeke Epigram disparageth the faire and ripe grapes on a high tree,
Wherefore let Brownists and Separatists scoff At university learning, as the Fox in the Greek Epigram disparageth the fair and ripe grapes on a high tree,
1 To purge and clense it. 2 To subject it to, and make it serve divine knowledge. 3 To use it moderately, without affectation; and modestly, without ostentation.
1 To purge and cleanse it. 2 To Subject it to, and make it serve divine knowledge. 3 To use it moderately, without affectation; and modestly, without ostentation.
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St. Jerome giveth sage counsell to any that fall in love with secular learning, which he there fitly tearmeth the Bondwoman: If, saith he, thou lovest the Bondwoman, and art taken with her beautie, cut off her haire, that is, her superfluous ornaments of words,
Saint Jerome gives sage counsel to any that fallen in love with secular learning, which he there fitly termeth the Bondwoman: If, Says he, thou Lovest the Bondwoman, and art taken with her beauty, Cut off her hair, that is, her superfluous Ornament of words,
who, as Josephus and Eusebius write, when hee went about (as he thought) to adorne and embellish the Scripture with Greeke eloquence, was distracted and troubled in mind,
who, as Josephus and Eusebius write, when he went about (as he Thought) to adorn and embellish the Scripture with Greek eloquence, was distracted and troubled in mind,
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whose chiefe labour is in their Sermons NONLATINALPHABET, to preach art and wit; or, as the Apostle speaketh, themselves, not Christ. Neither are those hearers free from this sacrilegious errour, robbing God of his honour,
whose chief labour is in their Sermons, to preach art and wit; or, as the Apostle speaks, themselves, not christ. Neither Are those hearers free from this sacrilegious error, robbing God of his honour,
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Lysander refused rich apparell made up after the luxurious garbe of the Sicilians, which Dionysius sent to his daughters, saying, Vereor ne his amictae turpes videantur.
Lysander refused rich apparel made up After the luxurious garb of the Sicilians, which Dionysius sent to his daughters, saying, Vereor ne his amictae Turpes videantur.
When the King of Persia sent to Antalcidas a garland of Roses, perfumed with sweet spices and odours, the Lacedaemonian Captaine accepted of his good will,
When the King of Persiam sent to Antalcidas a garland of Roses, perfumed with sweet spices and odours, the Lacedaemonian Captain accepted of his good will,
so should the Preachers of the word obscure the shining of humane learning (especially in their homilies and exhortations to the people) lest the Crosse of Christ be made of none effect.
so should the Preachers of the word Obscure the shining of humane learning (especially in their homilies and exhortations to the people) lest the Cross of christ be made of none Effect.
The Arts are holy in their use onely, which is to attend upon sacred knowledge; and whilest they doe so the law intitleth them to some kinde of holinesse.
The Arts Are holy in their use only, which is to attend upon sacred knowledge; and whilst they do so the law entitleth them to Some kind of holiness.
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Now if the highest preferment that humane arts and sciences can aspire unto is to be hand-maids to the sacred and saving science of Divinity, they must not in their attendance on her exceed in their dresse, and flaunt it too much. Hagar may be arrayed decently to wait on her Mistresse;
Now if the highest preferment that humane arts and sciences can aspire unto is to be handmaids to the sacred and Saving science of Divinity, they must not in their attendance on her exceed in their dress, and flaunt it too much. Hagar may be arrayed decently to wait on her Mistress;
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Neither St Paul 's inlaying his Epistles with sentences of Aratus, Epimenides, and Heraclitus Ephesius, nor Clemens his Stromata, nor Eusebius his bookes De praeparatione Evangelica, nor St. Augustine his Tract•ts De Civitate Dei, nor any of the ancient Fathers (quoted by St. H•erome ) embellishing their writings with all variety of humane learning, will warrant their practice who displace Scripture testimonies in their Sermons, to make roome for Morall Essayes, Politicke Aphorismes, Philosophicall Axiomes, or Poeticall Fictions.
Neither Saint Paul is inlaying his Epistles with sentences of Aratus, Epimenides, and Heraclitus Ephesius, nor Clemens his Stromata, nor Eusebius his books De preparation Evangelical, nor Saint Augustine his Tract•ts De Civitate Dei, nor any of the ancient Father's (quoted by Saint H•erome) embellishing their writings with all variety of humane learning, will warrant their practice who displace Scripture testimonies in their Sermons, to make room for Moral Essays, Politic Aphorisms, Philosophical Axioms, or Poetical Fictions.
yet Archidamus, saith Aristotle, was much to blame for cloying his auditors with them, and using them as meats which hee should have used onely as sauces.
yet Archidamus, Says Aristotle, was much to blame for cloying his Auditors with them, and using them as Meats which he should have used only as sauces.
St. Hierome in his Epistle to Marcella deservedly taxeth those women who were nimio candore deformes, who deformed their native beauty by painting themselves too white.
Saint Jerome in his Epistle to Marcella deservedly Taxes those women who were nimio candore deforms, who deformed their native beauty by painting themselves too white.
as the Peruvians doe, with precious stones, woundeth rather than adorneth that sexe. It is most commendable I grant to borrow of Egyptians jewels of gold, and silver,
as the Peruvians do, with precious stones, wounds rather than adorneth that sex. It is most commendable I grant to borrow of egyptians Jewels of gold, and silver,
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To close up this note, though not so fit for this quire, yet not to be skipt because prickt in the rules of my text, let all the Dispencers of Gods holy mysteries, by the Apostles example, strive in their preaching to winne soules to Christ, not applause to themselves;
To close up this note, though not so fit for this choir, yet not to be skipped Because pricked in the rules of my text, let all the Dispencers of God's holy Mysteres, by the Apostles Exampl, strive in their preaching to win Souls to christ, not applause to themselves;
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This name Jesus was imposed by an Angel Mat. 1. and acknowledged by the Divel Act. 19. and highly advanced by God himself above all names Phil. 2. Three in the old Testament bare this name,
This name jesus was imposed by an Angel Mathew 1. and acknowledged by the devil Act. 19. and highly advanced by God himself above all names Philip 2. Three in the old Testament bore this name,
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For there is majesty in God, there is independent being in Jehovah there is power in Lord, there is unction in Christ, there is affinity in Immanuel, intercession in Mediator, helpe in Advocate, but there is salvation in no name under heaven but the name of Jesus.
For there is majesty in God, there is independent being in Jehovah there is power in Lord, there is unction in christ, there is affinity in Immanuel, Intercession in Mediator, help in Advocate, but there is salvation in no name under heaven but the name of jesus.
if it bee taken as a proper name, it exhibiteth to the eye of our faith infinity defined, immensity circumscribed, omnipotency infirme, eternity borne, that is, God incarnate:
if it be taken as a proper name, it exhibiteth to the eye of our faith infinity defined, immensity circumscribed, omnipotency infirm, eternity born, that is, God incarnate:
If the word Jesus be taken appellatively it signifieth Saviour, or him that saveth us from 1 The wrath of God, 2 The power of Satan, 3 The guilt and dominion of sinne, 4 The sentence of the law, 5 The torments of hell.
If the word jesus be taken appellatively it signifies Saviour, or him that Saveth us from 1 The wrath of God, 2 The power of Satan, 3 The guilt and dominion of sin, 4 The sentence of the law, 5 The torments of hell.
And to know Jesus in this acception, is to know a soveraigne salve for every sore of the conscience, a remedy against all the diseases of the minde, a sanctuary for all offences, a shelter from all stormes, a supersedeas from all processe,
And to know jesus in this acception, is to know a sovereign salve for every soar of the conscience, a remedy against all the diseases of the mind, a sanctuary for all offences, a shelter from all storms, a supersedeas from all process,
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For NONLATINALPHABET, signifieth a thrice sacred person anointed with oyle above all his brethren, and appointed by God, 1 A Prophet to us, 2 A Priest for us, 3 A King over us. 1 A Prophet to teach us by his Word, 2 A Priest to purge us by his Blood, 3 A King to governe us by his Spirit.
For, signifies a thrice sacred person anointed with oil above all his brothers, and appointed by God, 1 A Prophet to us, 2 A Priest for us, 3 A King over us. 1 A Prophet to teach us by his Word, 2 A Priest to purge us by his Blood, 3 A King to govern us by his Spirit.
but also after a sort naturally represented in the oyle wherewith hee was anointed. 1 Oyle maketh a cheerefull countenance, so doth Christ as a Prophet by preaching the glad tidings of the Gospell unto us. 2 Oyle suppleth and cureth wounds,
but also After a sort naturally represented in the oil wherewith he was anointed. 1 Oil makes a cheerful countenance, so does christ as a Prophet by preaching the glad tidings of the Gospel unto us. 2 Oil suppleth and cureth wounds,
This his Kingly office typically shined in the Myter of Aaron, as his Priesthood was engraven in the Jewels of his breast-plate: as for the third office of our Lord, his propheticall function, it sounded in the golden bels hanging with the pomegranats at the high Priests skirts.
This his Kingly office typically shined in the Mitre of Aaron, as his Priesthood was engraven in the Jewels of his breastplate: as for the third office of our Lord, his prophetical function, it sounded in the golden Bells hanging with the pomegranates At the high Priests skirts.
By this glympse you may see & know what it is to know Jesus Christ. This Jesus had not bin a Jesus to us if he had not bin Christ, that is, anointed by God,
By this glimpse you may see & know what it is to know jesus christ. This jesus had not been a jesus to us if he had not been christ, that is, anointed by God,
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Crucified. And so I fall upon my last Note, a Note to bee quavered upon with feare and trembling in the Antheme set for Good-friday; yet it will not be amisse to tune our voice to it at this time.
crucified. And so I fallen upon my last Note, a Note to be quavered upon with Fear and trembling in the Anthem Set for Good friday; yet it will not be amiss to tune our voice to it At this time.
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and wee all know that if there bee many Instruments on a Table, and you strike one string of any one of them, the strings in the other that carry the same note (though untouched) give some sound at the same instant:
and we all know that if there be many Instruments on a Table, and you strike one string of any one of them, the strings in the other that carry the same note (though untouched) give Some found At the same instant:
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in like manner all the Fridayes throughout the yeere, especially those that fall in Lent, ought to sound out some of the Notes of the dolefull song that was pricked on that day, not with a penne, but with a speare, the burden whereof was Christ crucified.
in like manner all the Fridays throughout the year, especially those that fallen in Lent, ought to found out Some of the Notes of the doleful song that was pricked on that day, not with a pen, but with a spear, the burden whereof was christ Crucified.
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His agony and bloody sweat, his betraying and taking, his arraigning and condemning, his stripping and whipping, his mocking and spitting on, his pricking and nailing to the crosse.
His agony and bloody sweat, his betraying and taking, his arraigning and condemning, his stripping and whipping, his mocking and spitting on, his pricking and nailing to the cross.
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The crosse had foure parts, 1 An arrectorium, which was the maine tree fastened in the earth and standing upright towards heaven. 2 Scabellum, a planke to which the feete were nayled. 3 Lignum transversum, a crosse piece of wood whereto the hands were nayled. 4 Verticem, the top or place above the head, where the inscription was put.
The cross had foure parts, 1 an arrectorium, which was the main tree fastened in the earth and standing upright towards heaven. 2 Scabellum, a plank to which the feet were nailed. 3 Lignum transversum, a cross piece of wood whereto the hands were nailed. 4 Vertex, the top or place above the head, where the inscription was put.
To the dimensions of which parts the Apostle seemeth to allude in his sacred Mathematickes, that, saith hee, you may bee able to comprehend with all Saints what is the bredth,
To the dimensions of which parts the Apostle seems to allude in his sacred Mathematics, that, Says he, you may be able to comprehend with all Saints what is the breadth,
The bredth seemeth to have reference to the lignum transversum, the length to the arrectorium, the depth to the scabellum, and height to the vertex of the crosse.
The breadth seems to have Referente to the lignum transversum, the length to the arrectorium, the depth to the scabellum, and height to the vertex of the cross.
and thereby became accursed by the law. A circumstance whereof the Apostle maketh a most comfortable use, saying, Christ hath redeemed us from the curse of the law, being made a curse for us, for it is written, cursed is every one that hangeth on a tree.
and thereby became accursed by the law. A circumstance whereof the Apostle makes a most comfortable use, saying, christ hath redeemed us from the curse of the law, being made a curse for us, for it is written, cursed is every one that hangs on a tree.
and that naked, on their solemne feast day on which there was a concourse of innumerable people at Hierusalem. 3 The curse, in hanging upon the tree, being fastened thereto with nailes;
and that naked, on their solemn feast day on which there was a concourse of innumerable people At Jerusalem. 3 The curse, in hanging upon the tree, being fastened thereto with nails;
first, to bee stript starke naked, stretched upon a gibbet or crosse, there to have foure nayles driven into the most tender and sinewy parts of the body,
First, to be stripped stark naked, stretched upon a gibbet or cross, there to have foure nails driven into the most tender and sinewy parts of the body,
and to men, and so to hang upon his owne wounds with continuall increase of torments, till either extremity of famine hath exhausted the vitall spirits,
and to men, and so to hang upon his own wounds with continual increase of torments, till either extremity of famine hath exhausted the vital spirits,
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and last of all, and most of all, his heart was crucified with foure considerations, that entred deeper into his soule than the nayles and speare into his body.
and last of all, and most of all, his heart was Crucified with foure considerations, that entered Deeper into his soul than the nails and spear into his body.
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These were, 1 The obstinacy and impenitency of the Jewes. 2 The utter destruction of Hierusalem and the Temple. 3 The guilt of the sinnes of the whole world. 4 The full wrath of his Father.
These were, 1 The obstinacy and impenitency of the Jews. 2 The utter destruction of Jerusalem and the Temple. 3 The guilt of the Sins of the Whole world. 4 The full wrath of his Father.
1 The Jewes make it a stumbling blocke. 2 The Gentiles a laughing stocke. 3 The Papists an Idoll. 4 The Separatists a scarre-crow. 1 To the Jewes it is an offence. 2 To the Gentiles foolishnesse. 3 To the Papists superstition. 4 To the Separatists and Precifians an abomination.
1 The Jews make it a stumbling block. 2 The Gentiles a laughing stock. 3 The Papists an Idol. 4 The Separatists a scarecrow. 1 To the Jews it is an offence. 2 To the Gentiles foolishness. 3 To the Papists Superstition. 4 To the Separatists and Precifians an abomination.
O unbelieving Jew, why dost thou stumble at that which is the chiefe stay of an humble and faithfull soule? is it because the crosse of Christ casteth an aspersion of innocent blood spilt by thy ancestors? Repent for their sinne and thine owne,
O unbelieving Jew, why dost thou Stumble At that which is the chief stay of an humble and faithful soul? is it Because the cross of christ Cast an aspersion of innocent blood spilled by thy Ancestors? repent for their sin and thine own,
Is it because thy glorious fancy of the temporall throne of thy so long expected Messiah cannot stand with the ignominious crosse of Christ? reprove this thy folly,
Is it Because thy glorious fancy of the temporal throne of thy so long expected Messiah cannot stand with the ignominious cross of christ? reprove this thy folly,
and so to enter into his glory? what is written of him, and how readest thou in thy noble Prophet of the royall race? He was cut off out of the land of the living,
and so to enter into his glory? what is written of him, and how Readest thou in thy noble Prophet of the royal raze? He was Cut off out of the land of the living,
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the chastisement of our peace was upon him, and with his stripes wee are healed: therefore was Barabbas acquitted, and Jesus condemned to the scourge and the crosse.
the chastisement of our peace was upon him, and with his stripes we Are healed: Therefore was Barabbas acquitted, and jesus condemned to the scourge and the cross.
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Be not faithlesse but believe, sith every circumstance of Christs passion is a substantiall proofe, every indignity offered unto him is an Axiome, every nayle and thorne a poignant argument, every marke and scarre in his flesh a demonstration à signo, and his extension on the crosse a declaration and ostension, that hee is the true Messiah. The Jew hath his payment;
Be not faithless but believe, sith every circumstance of Christ passion is a substantial proof, every indignity offered unto him is an Axiom, every nail and thorn a poignant argument, every mark and scar in his Flesh a demonstration à Sign, and his extension on the cross a declaration and ostension, that he is the true Messiah. The Jew hath his payment;
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O foolish Greeke, why dost thou esteeme the doctrine of the crosse foolishnesse, in which all the treasures of wisedome and knowledge are hid? The Abderites tooke Democritus for a man besides himselfe;
O foolish Greek, why dost thou esteem the Doctrine of the cross foolishness, in which all the treasures of Wisdom and knowledge Are hid? The Abderites took Democritus for a man beside himself;
thou mightest admire glory conquered by shame, power overcome by weakenesse, wisedome confounded by folly, death killed by dying, the grave destroyed by being buryed in it,
thou Mightest admire glory conquered by shame, power overcome by weakness, Wisdom confounded by folly, death killed by dying, the grave destroyed by being buried in it,
yet so to dye, to lay downe his life at his own pleasure, and take it up again was of power;) sith being in the form of God he humbled himselfe to death, even the death of the Crosse, and in it triumphed over death, hell, and the Divell:
yet so to die, to lay down his life At his own pleasure, and take it up again was of power;) sith being in the from of God he humbled himself to death, even the death of the Cross, and in it triumphed over death, hell, and the devil:
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all haile thou wood of the Crosse, our onely hope? Was the Crosse crucified for thee? Did thy gilt crucifix die for thee? Hast thou not heard how the Gentiles of old traduced the Christians, quod Crucis erant religiosi, that they religiously worshipped the Crosse;
all hail thou wood of the Cross, our only hope? Was the Cross Crucified for thee? Did thy gilded crucifix die for thee? Hast thou not herd how the Gentiles of old traduced the Christians, quod Crucis Erant religiosi, that they religiously worshipped the Cross;
And if the touch of the members of Christs bodie leaveth such a divine impression in the thing that toucheth them, that presently veneration is due unto it,
And if the touch of the members of Christ body Leaveth such a divine impression in the thing that touches them, that presently veneration is due unto it,
and what answer the godly Fathers in those purest times returned unto them, Cruces nec habemus nec optamus, we neither have Crosses nor desire them? Didst thou never heare what S. Helena the renowned mother of great Constantine did when she discovered the true Crosse to which our Lord was nailed, by the inscription? St. Ambrose telleth thee she espied the title, she adored the King, not the wood verily,
and what answer the godly Father's in those Purest times returned unto them, Cruces nec habemus nec optamus, we neither have Crosses nor desire them? Didst thou never hear what S. Helena the renowned mother of great Constantine did when she discovered the true Cross to which our Lord was nailed, by the inscription? Saint Ambrose Telleth thee she espied the title, she adored the King, not the wood verily,
and thy Church teacheth, can be no other than grosse Idolatrie. Me thinkes I heare a new bell ring in my eare, that Papists are not so blockish as to adore the woodden Crosse;
and thy Church Teaches, can be no other than gross Idolatry. Me thinks I hear a new bell ring in my ear, that Papists Are not so blockish as to adore the wooden Cross;
this is but a scandall put upon them by some braine-sicke Novellist. They yeeld onely a reverend respect to it as Protestants themselves doe to the Font, to the Chalice,
this is but a scandal put upon them by Some brainsick Novelist. They yield only a reverend respect to it as Protestants themselves do to the Font, to the Chalice,
No more? How then construe they Cardinall Bellarmine his words, We adore all Crosses, because all Crosses are images of the true Crosse? How wave they Andradius his open profession, We doe not deny, or make no scruple to confesse that wee worship the most excellent Crosse of Christ with divine worship called Latria? What soder have they for Jonas of Orleans his upbraiding Claudius Taurinensis? or the Roman Inquisitor his branding the Waldenses with heresie,
No more? How then construe they Cardinal Bellarmine his words, We adore all Crosses, Because all Crosses Are Images of the true Cross? How wave they Andreas his open profession, We do not deny, or make no scruple to confess that we worship the most excellent Cross of christ with divine worship called Latria? What solder have they for Jonah of Orleans his upbraiding Claudius Taurinensis? or the Roman Inquisitor his branding the Waldenses with heresy,
The Crosse of Christ both in regard of the representation of Christ, and because it touched the members of his body, is to be adored with divine worship? Verily,
The Cross of christ both in regard of the representation of christ, and Because it touched the members of his body, is to be adored with divine worship? Verily,
for this his blasphemous conclusion, and the absurd premisses out of which he infers it, this master of the schooles deserveth to be whipt by his schollers,
for this his blasphemous conclusion, and the absurd premises out of which he infers it, this master of the Schools deserveth to be whipped by his Scholars,
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I come now in the last place to discipline our Disciplinarians, whether meerely precisians, or brethren of the concision; to both whom the symbolicall Crosse in baptisme is such a scarcrow, that they hold aloofe off it;
I come now in the last place to discipline our Disciplinarians, whither merely Precisians, or brothers of the concision; to both whom the symbolical Cross in Baptism is such a scarecrow, that they hold aloof off it;
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either not comming to our baptisme at all, or if they come, snatching their children out of the hands of the Minister before he signe them with the Crosse.
either not coming to our Baptism At all, or if they come, snatching their children out of the hands of the Minister before he Signen them with the Cross.
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O supercilious and shallow braine Cartwrightist, or Separatist, why dost thou so much quarrell with an innocent ceremonie used in the christening of Innocents? The Canons of the Church declare that we make it no sacramentall action,
O supercilious and shallow brain Cartwrightist, or Separatist, why dost thou so much quarrel with an innocent ceremony used in the christening of Innocents? The Canonas of the Church declare that we make it no sacramental actium,
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Hast thou never beene taught in thy catechisme that the signe is made in the forehead, the seat of shame, to teach, that we ought not to be ashamed of the Crosse of Christ, but account it the greatest honour to fight under this banner? Hast thou never read or heard with what honourable titles the ancient Fathers have graced this signe, terming it signum fidei, trophaeum fidei, signum Dei, signum Dominicum, signum Christi;
Hast thou never been taught in thy Catechism that the Signen is made in the forehead, the seat of shame, to teach, that we ought not to be ashamed of the Cross of christ, but account it the greatest honour to fight under this banner? Hast thou never read or herd with what honourable titles the ancient Father's have graced this Signen, terming it signum fidei, trophaeum fidei, signum Dei, signum Dominicum, signum Christ;
the signe of faith, the trophee of faith, the banner of Christ, the ensigne of the Lord? Arme your foreheads unto all boldnesse, saith holy Cyprian, that the signe of God may be kept safe.
the Signen of faith, the trophy of faith, the banner of christ, the ensign of the Lord? Arm your foreheads unto all boldness, Says holy Cyprian, that the Signen of God may be kept safe.
If thou sleight the authority of the ancient Fathers, take heed how thou make light of divine apparitions and miracles, related by undoubted Authors, Nazianzen, Zonaras, Picus Mirandula, and others.
If thou sleight the Authority of the ancient Father's, take heed how thou make Light of divine apparitions and Miracles, related by undoubted Authors, Nazianzen, Zonaras, Picus Mirandula, and Others.
When God would foreshew to Julian that his Gospell should prevaile, he did it by a Crosse, environed with a Crowne, which he caused to appeare to him in the entrailes of a beast in the midst of his divining.
When God would foreshow to Julian that his Gospel should prevail, he did it by a Cross, environed with a Crown, which he caused to appear to him in the entrails of a beast in the midst of his divining.
When he would make it knowne to the Jewes that his Gospell should prevaile against them, who then repaired the Temple of Jerusalem to disgrace it, he did it by certain signes of Crosses appearing in the builders garments.
When he would make it known to the Jews that his Gospel should prevail against them, who then repaired the Temple of Jerusalem to disgrace it, he did it by certain Signs of Crosses appearing in the Builders garments.
Last of all, when he would foreshew the renewing of his Gospell by Martin Luther, he did it in anno 1450. by bloudie Crosses, nailes, spunges and speares, which appeared in the garments of men and women.
Last of all, when he would foreshow the renewing of his Gospel by Martin Luther, he did it in Anno 1450. by bloody Crosses, nails, sponges and spears, which appeared in the garments of men and women.
What folly, if not impiety, is it then in that English fugitive, and Amsterdamian Separatist, to stile this sign of the Crosse a marke of the beast, the cognizance of the harlot of Rome, the character of Antichrist, nay, the dumbe vicar of the Divell;
What folly, if not impiety, is it then in that English fugitive, and Amsterdamian Separatist, to style this Signen of the Cross a mark of the beast, the cognizance of the harlot of Room, the character of Antichrist, nay, the dumb vicar of the devil;
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Yea, but say our Nonconformitants, we have other reall objections against the signe of the Crosse, which cannot be blowne away as these aëriall with a blast of wind.
Yea, but say our Nonconformitants, we have other real objections against the Signen of the Cross, which cannot be blown away as these aerial with a blast of wind.
and since it hath beene horribly abused by superstitious Papists; packe therefore it must suddenly away with the rest of Popish trumperie. Festi•a lentè, soft and faire.
and since it hath been horribly abused by superstitious Papists; pack Therefore it must suddenly away with the rest of Popish trumpery. Festi•a lentè, soft and fair.
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1 Were the signe of the Crosse at the first made and brought into the Church by the Valentinians, it will not follow that presently we must cast it out after them.
1 Were the Signen of the Cross At the First made and brought into the Church by the Valentinians, it will not follow that presently we must cast it out After them.
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For though it be most confidently affirmed by Cartwright, Parker, and other Authors of schisme amongst us, that the signe of the Crosse was first devised or cryed up by the Heretiques above named;
For though it be most confidently affirmed by Cartwright, Parker, and other Authors of Schism among us, that the Signen of the Cross was First devised or cried up by the Heretics above nam;
but of the name of the Crosse; nor of Christs Crosse, but of Valentinus his God Aeons Crosse. All that he hath in his declaration against those Heretiques touching this point, is, that Valentinus the Heretique called one of his fantasticall Aeons by two names, NONLATINALPHABET and NONLATINALPHABET, that is, bound or definition, and Crosse. Now if we may not use the signe of the Crosse,
but of the name of the Cross; nor of Christ Cross, but of Valentinus his God Aeons Cross. All that he hath in his declaration against those Heretics touching this point, is, that Valentinus the Heretic called one of his fantastical Aeons by two names, and, that is, bound or definition, and Cross. Now if we may not use the Signen of the Cross,
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nor keepe bounds in our fields, because he called his Aeon Horon, that is, bound or definition. Had the Valentinians used the signe of the Crosse as they did the name,
nor keep bounds in our fields, Because he called his Aeon Horon, that is, bound or definition. Had the Valentinians used the Signen of the Cross as they did the name,
We find some print of it in Justine Martyr his Dialogue against Tryphon: Nazianzen and other Fathers note an expression of it in Josuah 's fight with Amaleck: Sozomen sheweth solid characters thereof in the Temple of Serapis: in the ruines whereof, amongst other Hieroglyphickes, the Crosse was taken up;
We find Some print of it in Justin Martyr his Dialogue against Tryphon: Nazianzen and other Father's note an expression of it in Joshua is fight with Amalek: Sozomen shows solid characters thereof in the Temple of Serapis: in the ruins whereof, among other Hieroglyphics, the Cross was taken up;
The first is therefore a limping objection, and the second halteth downe-right. It was this, Papists have horribly abused the signe of the Crosse, ergo we may not use it.
The First is Therefore a limping objection, and the second halteth downright. It was this, Papists have horribly abused the Signen of the Cross, ergo we may not use it.
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What creature of God hath not beene abused by Gentiles to Idolatrie? What ordinance of God is not at this day abused by Papists to superstition? be it the Church,
What creature of God hath not been abused by Gentiles to Idolatry? What Ordinance of God is not At this day abused by Papists to Superstition? be it the Church,
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but a crosse humour in themselves which stirreth them up to cavill at, and alwayes quarrell with the warrantable and decent rites and commendable constitutions of their Mother the Church of England; to whose censure I leave them, and come to our selves.
but a cross humour in themselves which stirs them up to cavil At, and always quarrel with the warrantable and decent Rites and commendable constitutions of their Mother the Church of England; to whose censure I leave them, and come to our selves.
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and preserved so miraculously, returne him evill for good; nay, so much evill for so much good? hee hath fed us with the finest wheat flower, and the purest juice of the grape, shall wee in requitall offer him gall and vinegar by our gluttony and drunkennesse, feasting and revelling,
and preserved so miraculously, return him evil for good; nay, so much evil for so much good? he hath fed us with the Finest wheat flower, and the Purest juice of the grape, shall we in requital offer him Gall and vinegar by our gluttony and Drunkenness, feasting and reveling,
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even this holy time set apart for the commemoration of Christs passion, and our most serious meditation thereupon? shall wee spit upon Christ by our blasphemous oathes and scoffes at his word and ministers? shall wee put a worse indignity and disgrace upon his members than the Jewes or Romanes did, by making them the members of an harlot? shall wee strip Christ starke naked by our sacriledge? sell him by simony? racke him by oppression? teare him in pieces by sects in the Church,
even this holy time Set apart for the commemoration of Christ passion, and our most serious meditation thereupon? shall we spit upon christ by our blasphemous Oaths and scoffs At his word and Ministers? shall we put a Worse indignity and disgrace upon his members than the Jews or Romans did, by making them the members of an harlot? shall we strip christ stark naked by our sacrilege? fell him by simony? rack him by oppression? tear him in Pieces by Sects in the Church,
It is that our enemies would spare for no gold to buy it at any rate, that whilest the shepheards are at strife they might send in their wolves to make havocke of the flocke, Pastores odia exercent, lupus intrat ovile.
It is that our enemies would spare for no gold to buy it At any rate, that whilst the shepherds Are At strife they might send in their wolves to make havoc of the flock, Pastors Odia exercent, lupus intrat ovile.
and shall demand of mee, as they did of him and the rest of the Apostles, quid faciemus? what shall wee doe? I answer in his words, repent and be baptised every one of you (not in the first which is already past) but in the second baptisme, which is of teares; stand in awe and sin no more, commune with your owne heart in your chamber and bee still, crucifie the world, and the pompes, the flesh and the lusts thereof, breake off your sinnes by righteousnesse,
and shall demand of me, as they did of him and the rest of the Apostles, quid We will make? what shall we do? I answer in his words, Repent and be baptised every one of you (not in the First which is already past) but in the second Baptism, which is of tears; stand in awe and since no more, commune with your own heart in your chamber and be still, crucify the world, and the pomps, the Flesh and the Lustiest thereof, break off your Sins by righteousness,
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Prostrate your selves before Jesus Christ, and him crucified, and after you have bathed your eyes in brinish teares, and anointed them with the eye-salve of the spirit, looke up with unspeakable comfort on your Saviour hanging on the crosse, stretching out his armes to embrace you, bowing downe his head as it were to kisse you, behold in his pierced hands,
Prostrate your selves before jesus christ, and him Crucified, and After you have bathed your eyes in brinish tears, and anointed them with the eyesalve of the Spirit, look up with unspeakable Comfort on your Saviour hanging on the cross, stretching out his arms to embrace you, bowing down his head as it were to kiss you, behold in his pierced hands,
behold vinegar to search and cleanse all your wounds, behold water, and blood, and hyssope to purge your consciences, and lastly, a spunge to wipe out all your debts out of his Fathers tables.
behold vinegar to search and cleanse all your wounds, behold water, and blood, and hyssop to purge your Consciences, and lastly, a sponge to wipe out all your debts out of his Father's tables.
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A like or greater priviledge (it must bee confessed) this renowned City hath for a long time enjoyed, in that she hath not beene indebted to any wandering clouds; nor needeth shee to fetch the water of life from any forreine river,
A like or greater privilege (it must be confessed) this renowned city hath for a long time enjoyed, in that she hath not been indebted to any wandering Clouds; nor needs she to fetch the water of life from any foreign river,
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but onely in obedience to the call of lawfull authority, to build you in your most holy faith, and elevate your devotion to the due celebration of this high feast of our Lords resurrection; and by crying as loud as I am able to awake those that sleepe in sinfull security, that they may stand up from the dead, and Christ may give them and us all light of knowledge, joy, and comfort.
but only in Obedience to the call of lawful Authority, to built you in your most holy faith, and elevate your devotion to the due celebration of this high feast of our lords resurrection; and by crying as loud as I am able to awake those that sleep in sinful security, that they may stand up from the dead, and christ may give them and us all Light of knowledge, joy, and Comfort.
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Which that I may bee enabled to performe, I humbly entreat the concurrence of your patience, with your prayers to God for his assistance in opening the scripture now read in your eares.
Which that I may be enabled to perform, I humbly entreat the concurrence of your patience, with your Prayers to God for his assistance in opening the scripture now read in your ears.
and those that shall leaze after me, even till the Angels shall thrust their sickle into the large field of the ripe world, and reape the reapers themselves.
and those that shall leaze After me, even till the Angels shall thrust their fickle into the large field of the ripe world, and reap the reapers themselves.
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The ground which beareth this fruit, is the doctrine of the resurrection from the dead, which the Apostle like a provident husbandman first fenceth and maketh sure,
The ground which bears this fruit, is the Doctrine of the resurrection from the dead, which the Apostle like a provident husbandman First fenceth and makes sure,
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and after breaketh and layeth it downe. Hee fenceth it from the beginning of this chapter to the 35. verse, by invincible arguments confirming the truth of the resurrection: afterwards, to the end of the chapter he layeth it downe, by apt and lively similitudes declaring the manner thereof.
and After breaks and Layeth it down. He fenceth it from the beginning of this chapter to the 35. verse, by invincible Arguments confirming the truth of the resurrection: afterwards, to the end of the chapter he Layeth it down, by apt and lively Similitudes declaring the manner thereof.
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And this hee doth with much vehemency and contention of arguments, his zeale being kindled through blasts of contradiction by some in the Church of Corinth, who directly denyed the former, verse 12. and obliquely carped at the latter, verse 35. Neither did these alone at Corinth (as much as in them lay) subvert this maine article of our faith, but Hymeneus and Philetus, with others at Ephesus perverted the sense of it, saying that the resurrection was past already.
And this he does with much vehemency and contention of Arguments, his zeal being kindled through blasts of contradiction by Some in the Church of Corinth, who directly denied the former, verse 12. and obliquely carped At the latter, verse 35. Neither did these alone At Corinth (as much as in them lay) subvert this main article of our faith, but Hymenaeus and Philetus, with Others At Ephesus perverted the sense of it, saying that the resurrection was passed already.
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Whence I first observe against Bellarmine, Parsons, and other Papists, that the Divell tyed not himselfe (as they have surmized) to any rule of method, in laying his batteries against the articles of the Creed in order.
Whence I First observe against Bellarmine, Parsons, and other Papists, that the devil tied not himself (as they have surmized) to any Rule of method, in laying his batteries against the Articles of the Creed in order.
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albeit in other things hee bee a disturber of order, yet in impeaching the Apostles creed hath kept a kind of order. 1 For within 200. yeeres after Christ hee assaulted the first article, concerning God the Father almighty maker of heaven and earth, by the Simonians, Menandrians, Basilidians, Valentinians, Marcionites, Manichees, and severall kinde of Gnostickes.
albeit in other things he be a disturber of order, yet in impeaching the Apostles creed hath kept a kind of order. 1 For within 200. Years After christ he assaulted the First article, Concerning God the Father almighty maker of heaven and earth, by the Simonians, Menandrians, Basilidians, Valentinians, Marcionites, manichees, and several kind of Gnostics.
4 From 400. to 800. he impugned the third, fourth, fifth, sixth, and seventh, concerning the incarnation, passion, resurrection, ascension of our Lord,
4 From 400. to 800. he impugned the third, fourth, fifth, sixth, and seventh, Concerning the incarnation, passion, resurrection, Ascension of our Lord,
6 Lastly, from the 1000. yeere to this present age hee hath oppugned the ninth and tenth articles, concerning the catholicke Church and remission of sinnes, by the Berengarians, Petrobrusians, Waldenses, Albigenses, Wicklefists, Hussites, Lutherans, Zuinglians, Confessionists, Hugonites, and Anabaptists.
6 Lastly, from the 1000. year to this present age he hath oppugned the ninth and tenth Articles, Concerning the catholic Church and remission of Sins, by the Berengarians, Petrobrusians, Waldenses, Albigenses, Wicklefists, Hussites, Lutherans, Zwinglians, Confessionists, Huguenots, and Anabaptists.
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Were these calculations exact, and observations true, the Cardinall deserved to bee made Master of ceremonies amongst heretickes, for so well ranking them.
Were these calculations exact, and observations true, the Cardinal deserved to be made Master of ceremonies among Heretics, for so well ranking them.
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First, hee most falsly and wrongfully chargeth the worthy standard-bearers of the reformed religion before Luther, with the impeaching the ninth and tenth articles of the creede.
First, he most falsely and wrongfully charges the worthy standard-bearers of the reformed Religion before Luther, with the impeaching the ninth and tenth Articles of the creed.
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whereas on the contrary side, the Romanists, as they impeach the article of Christs incarnation of the Virgin Mary, by teaching that his flesh is made daily by the Priests in the Masse;
whereas on the contrary side, the Romanists, as they impeach the article of Christ incarnation of the Virgae Marry, by teaching that his Flesh is made daily by the Priests in the Mass;
and of his ascension, and sitting at the right hand of the Father, till hee come to judge the quicke and the dead, by teaching that his body is at once in a Million of places on earth, even wheresoever Masses are said:
and of his Ascension, and sitting At the right hand of the Father, till he come to judge the quick and the dead, by teaching that his body is At once in a Million of places on earth, even wheresoever Masses Are said:
The ninth by turning NONLATINALPHABET into NONLATINALPHABET, universall into particular, and empaling the whole Church within the jurisdiction of Rome,
The ninth by turning into, universal into particular, and impaling the Whole Church within the jurisdiction of Room,
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as the Donatists did of old within the Provinces of Africa. The tenth by branding them with the markes of heretickes who believe the remission of their owne sinnes by speciall faith.
as the Donatists did of old within the Provinces of Africa. The tenth by branding them with the marks of Heretics who believe the remission of their own Sins by special faith.
For who knoweth not that other articles besides the ninth and tenth, are at this day oppugned by the Servetians, Antitrinitarians, Sosinians, Vorstians, Anabaptists, Libertines, and Familists, whose heresies strike at the soveraigne attributes of God, the Trinity of persons, deity of Christ, his incarnation, satisfaction, second comming, and life everlasting?
For who Knoweth not that other Articles beside the ninth and tenth, Are At this day oppugned by the Servetians, Antitrinitarians, Sosinians, vorstians, Anabaptists, Libertines, and Familists, whose heresies strike At the sovereign attributes of God, the Trinity of Persons, deity of christ, his incarnation, satisfaction, second coming, and life everlasting?
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If you peruse the bedroll of heresies in Irenaeus, Epiphanius, Philastrius, and Augustine, you shall finde that within the space of 400. yeeres the Divell so bestirred himselfe, that hee left no article of the Apostles creede untouched by them.
If you peruse the bedroll of heresies in Irnaeus, Epiphanius, Philastrius, and Augustine, you shall find that within the Molle of 400. Years the devil so bestirred himself, that he left no article of the Apostles creed untouched by them.
5 And lastly, neither had the enemy of mankinde any care at all of order in employing heretickes to overthrow our christian beliefe, more than an enraged enemy, all set upon spoile in demolishing an house, thinketh of pulling downe every stone in order; for to what end serveth order when nothing but present confusion is sought? Therefore against the rule of method set downe by Bellarmine, Sathan in the second age called in question the last article of the creed, by Papius, and the Millenaries. In the third age hee called in question the eighth article concerning the holy Ghost, by the Macedonians and Pneumatomachi. In the first age hee called in question the second article concerning the divinity of Christ, by the Ebionites and Cerinthians: as also the eleventh by the Ephesians, and those Corinthians whom the Apostle taketh to taske in this chapter, and confuteth in my text.
5 And lastly, neither had the enemy of mankind any care At all of order in employing Heretics to overthrow our christian belief, more than an enraged enemy, all Set upon spoil in demolishing an house, Thinketh of pulling down every stone in order; for to what end serves order when nothing but present confusion is sought? Therefore against the Rule of method Set down by Bellarmine, Sathan in the second age called in question the last article of the creed, by Papius, and the Millennials. In the third age he called in question the eighth article Concerning the holy Ghost, by the Macedonians and Pneumatomachi. In the First age he called in question the second article Concerning the divinity of christ, by the Ebionites and Cerinthians: as also the eleventh by the Ephesians, and those Corinthians whom the Apostle Takes to task in this chapter, and confuteth in my text.
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My second observation from the occasion, is, that some heresies, as namely this of the Corinthians concerning the resurrection, against which the Apostle bendeth all his forces, have beene very auncient,
My second observation from the occasion, is, that Some heresies, as namely this of the Corinthians Concerning the resurrection, against which the Apostle bendeth all his forces, have been very ancient,
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Bare antiquity therefore is but a weake plea in matter of religion ( quodcunque contra veritatem sapit haeresis est, etiam vetus consuetudo) whatsoever savoureth not of truth,
Bore antiquity Therefore is but a weak plea in matter of Religion (quodcunque contra veritatem sapit Heresy est, etiam Vetus consuetudo) whatsoever savoureth not of truth,
1 It was the Samaritans plea against the Jewes, Our Father worshipped in this mount, &c. But it was rejected by our Saviour, saying, you worship you know not what.
1 It was the Samaritans plea against the Jews, Our Father worshipped in this mount, etc. But it was rejected by our Saviour, saying, you worship you know not what.
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2 It was the plea of the hereticks called Aquarii against the Catholicks, but disproved by Saint Cyprian, saying, Custome without truth is no better than inveterate errour.
2 It was the plea of the Heretics called Aquarii against the Catholics, but disproved by Saint Cyprian, saying, Custom without truth is no better than inveterate error.
Nay, it was the very plea of the Paynims against the Christians, and long agoe disabled by the ancient Fathers, Saint Ignatius, Arnobius, Ambrose, and Augustine. Ignatius thus puts it by, Some say they will not believe the truth of the Gospell,
Nay, it was the very plea of the Pagans against the Christians, and long ago disabled by the ancient Father's, Saint Ignatius, Arnobius, Ambrose, and Augustine. Ignatius thus puts it by, some say they will not believe the truth of the Gospel,
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and now in most parts of the Christian world (except onely where by reformation her age is renewed ) shee is become decrepit, dimme in the sight of heavenly things, deafe in the hearing Gods word, stiffe in the knees of true devotion, disfigured in the face of order, weake in the sinewes of faith, cold in the heart of love,
and now in most parts of the Christian world (except only where by Reformation her age is renewed) she is become decrepit, dim in the sighed of heavenly things, deaf in the hearing God's word, stiff in the knees of true devotion, disfigured in the face of order, weak in the sinews of faith, cold in the heart of love,
and stouping (after the manner of bowed old age) to graven Images. Wherefore it may bee doubted that Cardinal Bellarmine was NONLATINALPHABET, participated somewhat of the infirmities of old age in his bookes of the notes of the Church, where hee would have antiquity to be a proper marke of the true Church.
and stooping (After the manner of bowed old age) to graved Images. Wherefore it may be doubted that Cardinal Bellarmine was, participated somewhat of the infirmities of old age in his books of the notes of the Church, where he would have antiquity to be a proper mark of the true Church.
teaching us that the essayes of the auncients are not the touch-stone of truth, but his NONLATINALPHABET, I say, you have heard that it was said by them of old time, &c. But I say unto you, &c. Yea, but say our adversaries of Rome, Christ himselfe elsewhere argueth from antiquity:
teaching us that the essays of the ancients Are not the touchstone of truth, but his, I say, you have herd that it was said by them of old time, etc. But I say unto you, etc. Yea, but say our Adversaries of Room, christ himself elsewhere argue from antiquity:
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And Saint John also, This is the message which ye heard from the beginning. And Tertullian, That is true which is first, that is counterfeit which is latter.
And Saint John also, This is the message which you herd from the beginning. And Tertullian, That is true which is First, that is counterfeit which is latter.
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And Saint Cyprian, saying, If the pipe which before yeelded water abundantly faile suddenly, doe we not runne to the spring? And the councell of Calcedon crying with one voice, NONLATINALPHABET, let the auncient rites and customes prevaile:
And Saint Cyprian, saying, If the pipe which before yielded water abundantly fail suddenly, do we not run to the spring? And the council of Calcedon crying with one voice,, let the ancient Rites and customs prevail:
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All which allegations make strongly for the prime and originall antiquity, not for any of later standing. The old pathes which the Prophet Jeremy speaketh of, are the pathes of Gods commandements laid downe by Moses and the Prophets;
All which allegations make strongly for the prime and original antiquity, not for any of later standing. The old paths which the Prophet Jeremiah speaks of, Are the paths of God's Commandments laid down by Moses and the prophets;
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there wee are to aske where is the good way, and to walke in it, not because it is the old way, but because it is the good way. For there are old wayes which are not good wayes, which God forbids us to walke in:
there we Are to ask where is the good Way, and to walk in it, not Because it is the old Way, but Because it is the good Way. For there Are old ways which Are not good ways, which God forbids us to walk in:
After Christ and his Apostles had sowne the good seede, which wee yet retaine pure in our reformed Churches, they by their additions have sowne upon it tares.
After christ and his Apostles had sown the good seed, which we yet retain pure in our reformed Churches, they by their additions have sown upon it tares.
Saint John draweth an argument from the beginning of the preaching of the Gospell; and Christ from the beginning, that is, the first promulgation of the law in Paradise.
Saint John draws an argument from the beginning of the preaching of the Gospel; and christ from the beginning, that is, the First Promulgation of the law in Paradise.
Yet wee give them a larger scope, even till the beginning of the seventh age, wherein Mahumetanisme began to spread in the East, and Antichristianisme in the West.
Yet we give them a larger scope, even till the beginning of the seventh age, wherein Mahumetanism began to spread in the East, and Antichristianism in the West.
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Wherefore as Phasis, while hee was highly extolling the Emperours proclamation for placing men of quality in the Theater according to their ranke, was by that very edict thrust out of the place hee had got there by Lectius the Marshall:
Wherefore as Phasis, while he was highly extolling the emperors proclamation for placing men of quality in the Theater according to their rank, was by that very edict thrust out of the place he had god there by Lectius the Marshal:
Edictum domini dei { que } nostri Quo subsellia certiora fiunt Et puros eques ordines recepit Dum laudat modo Phasis in theatro, Phasis purpureis ruber lacernis, &c. Illas purpureas & arrogantes Jussit surgere Lectius lacernas.
Edictum domini dei { que } Our Quo subsellia certiora Fluent Et puros eques ordines recepit Dum Laudat modo Phasis in Theatre, Phasis purpureis ruber lacernis, etc. Illas Purple & arrogantes Jussit surgere Lectius lacernas.
3 Nor for the invocation of Saints in their publike liturgy, before Boniface the fift in the yeere 618. 4 Nor for their Latine service thrust upon all Churches, before Pope Vitalian in the yeere 666. which is the very number of the name of the beast.
3 Nor for the invocation of Saints in their public liturgy, before Boniface the fift in the year 618. 4 Nor for their Latin service thrust upon all Churches, before Pope Vitalian in the year 666. which is the very number of the name of the beast.
19 Nor for the second booke of the Machabees, and the apocryphal additions to Hester and Daniel, with the history of Bel and the Dragon, which Saint Jerome termeth a fable, to bee received for Canonicall Scripture,
19 Nor for the second book of the Maccabees, and the apocryphal additions to Esther and daniel, with the history of Bel and the Dragon, which Saint Jerome termeth a fable, to be received for Canonical Scripture,
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Thus by occasion of the occasion of my text, the old heresie sprang up in Corinth, against the eleventh article of our creede, I have cast a bone or two to those of the Synagogue of Rome to gnaw upon, who usually creepe into these great assemblies to catch at our doctrine, and snarle at Gods Minister:
Thus by occasion of the occasion of my text, the old heresy sprang up in Corinth, against the eleventh article of our creed, I have cast a bone or two to those of the Synagogue of Room to gnaw upon, who usually creep into these great assemblies to catch At our Doctrine, and snarl At God's Minister:
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If there be no resurrection from the dead, all our hope is dead and withered at the root, all our preaching false, your faith vaine, your justification void, the dead in Christ utterly lost.
If there be no resurrection from the dead, all our hope is dead and withered At the root, all our preaching false, your faith vain, your justification void, the dead in christ utterly lost.
But now that Christ is risen from the dead, and so risen, that hee is become the first fruits of all that sleepe in him, our hope is revived, our preaching justified, your faith confirmed, your remission ratified, the dead but onely fallen asleepe, and our condition most desirable.
But now that christ is risen from the dead, and so risen, that he is become the First fruits of all that sleep in him, our hope is revived, our preaching justified, your faith confirmed, your remission ratified, the dead but only fallen asleep, and our condition most desirable.
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for it turneth the streame of the Apostles discourse towards Paradise, which before, like Jordan, was running apace into mare mortuum. If no resurrection, wee of all men most miserable, But because there is a resurrection, wee most happy.
for it turns the stream of the Apostles discourse towards Paradise, which before, like Jordan, was running apace into mare mortuum. If not resurrection, we of all men most miserable, But Because there is a resurrection, we most happy.
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In memory whereof the Church of Rome on Easter Eeve puts out all the lights save one, to signifie that faith then remained onely in the blessed virgin;
In memory whereof the Church of Rome on Easter Eve puts out all the lights save one, to signify that faith then remained only in the blessed Virgae;
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But in the proper season of this now in my text, the Angel removed that stone from the sepulchre (and this from their heart) and sitting upon that, made it (as Chrysologus speaketh) a chaire of celestiall doctrine,
But in the proper season of this now in my text, the Angel removed that stone from the Sepulchre (and this from their heart) and sitting upon that, made it (as Chrysologus speaks) a chair of celestial Doctrine,
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and out of it preached the first part of my text, Christ is risen from the dead, upon which the Apostle paraphrasing, saith, is become the first fruits of them that slept:
and out of it preached the First part of my text, christ is risen from the dead, upon which the Apostle paraphrasing, Says, is become the First fruits of them that slept:
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as it were, the flourishing about it, or if musicall termes sound sweeter in your eares, here is 1 Planus cantus, or the ground, Christ. 2 Discantus, or the division, is become the first fruits of them that slept.
as it were, the flourishing about it, or if musical terms found Sweeten in your ears, Here is 1 Planus cantus, or the ground, christ. 2 Discantus, or the division, is become the First fruits of them that slept.
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The ditty hath three parts or sentences: 1 The doctrine of resurrection is certaine, for Christ is risen. 2 The prerogative of Christ is singular, is become the first fruits.
The ditty hath three parts or sentences: 1 The Doctrine of resurrection is certain, for christ is risen. 2 The prerogative of christ is singular, is become the First fruits.
The proper and precise (Now) of Christs resurrection, when hee might have beene said to bee now or new risen, was the third day after his passion, being the first day of the weeke.
The proper and precise (Now) of Christ resurrection, when he might have been said to be now or new risen, was the third day After his passion, being the First day of the Week.
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The types were the Paschall Lambe, and the first fruits. Now as Christ our passover was slayne the very day in which the Paschall Lambe was to bee killed,
The types were the Paschal Lamb, and the First fruits. Now as christ our passover was slain the very day in which the Paschal Lamb was to be killed,
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on that day the sunne arose upon the just and unjust, this day the sunne of righteousnesse rose onely upon the just; (illius diei splendor etiam sepulchra illuminat) that day shined only upon the living, this also upon the dead,
on that day the sun arose upon the just and unjust, this day the sun of righteousness rose only upon the just; (Illius Die splendour etiam sepulchra illuminate) that day shined only upon the living, this also upon the dead,
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Saint Bernard alluding to this name, maketh Christ a tender Chirurgian, curing our wounds, non ustione sed unctione, not by lancing or searing, but by anointing and plastering.
Saint Bernard alluding to this name, makes christ a tender Chirurgeon, curing our wounds, non ustione sed unction, not by lancing or searing, but by anointing and plastering.
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For albeit others were anointed besides Christ, and called the Lords anointed, yet Christ alone was NONLATINALPHABET the Christ: 1 NONLATINALPHABET. In verity. 2 NONLATINALPHABET. After a singular manner. 1 In verity or truth:
For albeit Others were anointed beside christ, and called the lords anointed, yet christ alone was the christ: 1. In verity. 2. After a singular manner. 1 In verity or truth:
as Samuel. I conceive the Apostle here made choice of this name Christ above others, because it best fitted his purpose, and implyed some cause of his resurrection.
as Samuel. I conceive the Apostle Here made choice of this name christ above Others, Because it best fitted his purpose, and employed Some cause of his resurrection.
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so Christ by the divine unction was preserved from corrupting in the grave: because there was no corruption in his soule, his body could not corrupt, or at least God would not suffer it,
so christ by the divine unction was preserved from corrupting in the grave: Because there was no corruption in his soul, his body could not corrupt, or At least God would not suffer it,
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Now if his body must not bee left, nor corrupt in the grave, because it was impossible for him to be held with the sorrowes of death, he must undoubtedly have risen againe, as it followeth:
Now if his body must not be left, nor corrupt in the grave, Because it was impossible for him to be held with the sorrows of death, he must undoubtedly have risen again, as it follows:
For the Father and the Sonne are one in nature, and consequently the power of the Father who is God, is the power of the Sonne, who is one God with him.
For the Father and the Son Are one in nature, and consequently the power of the Father who is God, is the power of the Son, who is one God with him.
So David in the Spirit saw the day of the resurrection, and exceedingly rejoiced at it, saying, my heart was glad, my glory rejoyced, my flesh also shall rest in hope.
So David in the Spirit saw the day of the resurrection, and exceedingly rejoiced At it, saying, my heart was glad, my glory rejoiced, my Flesh also shall rest in hope.
because at the farthest distance) in the promise, it shall breake thy head, and thou shalt breake his heele, the death and resurrection of Christ are mystically involved.
Because At the farthest distance) in the promise, it shall break thy head, and thou shalt break his heel, the death and resurrection of christ Are mystically involved.
so in a divine sense it may bee said of our Saviour, that hee could be wounded by Sathan no where but in his heele, that is, in the lowest part of his humane nature, his flesh. This the serpent stung at his death,
so in a divine sense it may be said of our Saviour, that he could be wounded by Sathan no where but in his heel, that is, in the lowest part of his humane nature, his Flesh. This the serpent stung At his death,
Besides these predictions and promises, wee have in the Old Testament the figure of our Lords resurrection in Adam, a type in the scape goat, a signe or embleme in Jonas, and a vision in Ezekiel. The figure may bee thus expounded,
Beside these predictions and promises, we have in the Old Testament the figure of our lords resurrection in Adam, a type in the escape goat, a Signen or emblem in Jonah, and a vision in Ezekielem. The figure may be thus expounded,
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Wee have viewed the resurrection in the prophecies and figures of the Old Testament, as so many severall glasses: let us now contemplate it in the history of the New,
we have viewed the resurrection in the prophecies and figures of the Old Testament, as so many several glasses: let us now contemplate it in the history of the New,
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and unlesse the angell of the covenant remove the stone from our hearts, wee can never looke into Christs sepulchre with an eye of faith, nor undoubtedly beleeve the resurrection.
and unless the angel of the Covenant remove the stone from our hearts, we can never look into Christ Sepulchre with an eye of faith, nor undoubtedly believe the resurrection.
Mary abideth there, shee therefore seeth a vision of Angels, the one standing at the head, the other at the feet where Jesus had lyen: either to signifie that the Angels of God attend as well on Christs feet, the lowest members of his mysticall body,
Marry Abideth there, she Therefore sees a vision of Angels, the one standing At the head, the other At the feet where jesus had lyen: either to signify that the Angels of God attend as well on Christ feet, the lowest members of his mystical body,
or that the angels smell a sweet savour from our workes of charity, and therefore the one sate at the head, the other at the feete where Mary had annointed our Lord.
or that the Angels smell a sweet savour from our works of charity, and Therefore the one sat At the head, the other At the feet where Mary had anointed our Lord.
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3 A third Angell, whereof mention is made in the Gospell of Saint Marke, sitting on the right side appeared like a young man, to signifie that in the resurrection our age shall bee renewed, and our bodies shall bee in their full strenghth and vigor:
3 A third Angel, whereof mention is made in the Gospel of Saint Mark, sitting on the right side appeared like a young man, to signify that in the resurrection our age shall be renewed, and our bodies shall be in their full strength and vigor:
his rayment shined like lightning, to represent the clarity and splendour of our bodies, that after death shall be made conformable to Christs glorious body.
his raiment shined like lightning, to represent the clarity and splendour of our bodies, that After death shall be made conformable to Christ glorious body.
4 Mary Magdalene hath the honour first to see our Saviour, and to bee the first Preacher of the resurrection, to the everlasting comfort of all true Penitents:
4 Marry Magdalene hath the honour First to see our Saviour, and to be the First Preacher of the resurrection, to the everlasting Comfort of all true Penitents:
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5 Till Christ called Mary by name shee knew him not, but supposed him to have beene the Gardiner (who indeed is the Planter of the celestiall Paradise:) neither can we know Christ, till by a speciall and particular vocation hee make himselfe knowne to us.
5 Till christ called Marry by name she knew him not, but supposed him to have been the Gardener (who indeed is the Planter of the celestial Paradise:) neither can we know christ, till by a special and particular vocation he make himself known to us.
If Maries testimony might bee excepted at because shee was but a woman, what can they say to Saint Peter? what to Saint James, to whom Christ vouchsafed to shew himselfe in particular? If they except against them as single witnesses, what will they say to Cleophas and Saint Luke, two contests of one and the selfe same apparition? If their paucity be cavelled at, what will they say to the eleven Apostles? or to more than five hundred brethren that saw him all at one time? nay, what to more than five millions of Confessors and Martyrs, signing the truth of it with their blood,
If Mary's testimony might be excepted At Because she was but a woman, what can they say to Saint Peter? what to Saint James, to whom christ vouchsafed to show himself in particular? If they except against them as single Witnesses, what will they say to Cleophas and Saint Lycia, two contests of one and the self same apparition? If their paucity be caveled At, what will they say to the eleven Apostles? or to more than five hundred brothers that saw him all At one time? nay, what to more than five millions of Confessors and Martyrs, signing the truth of it with their blood,
as the invincible patience wherewith they endured all sorts of torments, and death it selfe for his name? I might produce the testimony of Josephus the learned Jew,
as the invincible patience wherewith they endured all sorts of torments, and death it self for his name? I might produce the testimony of Josephus the learned Jew,
and the annuall rising of certaine bodies of Martyrs in the sands of Egypt, and likewise of a Phoenix in the dayes of Tyberius, much about the time of our Lords resurrection, rising out of her owne ashes.
and the annual rising of certain bodies of Martyrs in the sands of Egypt, and likewise of a Phoenix in the days of Tiberius, much about the time of our lords resurrection, rising out of her own Ashes.
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But because the authours of these relations and observations are not beyond exception, I will rather conclude this point with an argument of Saint Austines, to which our owne undoubted experience gives much strength.
But Because the Authors of these relations and observations Are not beyond exception, I will rather conclude this point with an argument of Saint Austine's, to which our own undoubted experience gives much strength.
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The same Spirit of God, saith hee, which foretold the resurrection of Christ, foretold also that the doctrine thereof should bee publickly professed and believed in the world;
The same Spirit of God, Says he, which foretold the resurrection of christ, foretold also that the Doctrine thereof should be publicly professed and believed in the world;
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We have read in the histories of all ages since Christ, and at this day see the Catholike Church spread over the whole face of the earth, which is Christs body,
We have read in the histories of all ages since christ, and At this day see the Catholic Church spread over the Whole face of the earth, which is Christ body,
how can wee then but believe the head to bee living which conveigheth life to all the members? I have set before you the glasse of the resurrection in the figures of predictions of the Old Testament,
how can we then but believe the head to be living which conveigheth life to all the members? I have Set before you the glass of the resurrection in the figures of predictions of the Old Testament,
and as none can bee assured of the benefit of Christs birth unlesse hee bee borne againe by water and the Spirit, nor of his death unlesse hee bee dead to sinne, nor of his buriall unlesse hee have buried his old Adam;
and as none can be assured of the benefit of Christ birth unless he be born again by water and the Spirit, nor of his death unless he be dead to sin, nor of his burial unless he have buried his old Adam;
but lesse materiall (and therefore called by the Philosophers intentionales & spiritales ) on the next wall? no otherwise doth the corporall resurrection of Christ produce in all true believers a representation thereof in their spirituall, which Saint John calleth the first resurrection: Saint Paul, repentance from dead workes. Sinnes, especially heinous and grievous, proceeding from an evill habit, are called dead workes, and such sinners dead men, because they are deprived of the life of God, have no sense of true Religion, they see not Gods workes, they heare not his Word, they savour not the things of God, they feele no pricke of conscience, they breath not out holy prayers to God,
but less material (and Therefore called by the Philosophers intentionals & spiritales) on the next wall? no otherwise does the corporal resurrection of christ produce in all true believers a representation thereof in their spiritual, which Saint John calls the First resurrection: Saint Paul, Repentance from dead works. Sins, especially heinous and grievous, proceeding from an evil habit, Are called dead works, and such Sinners dead men, Because they Are deprived of the life of God, have no sense of true Religion, they see not God's works, they hear not his Word, they savour not the things of God, they feel no prick of conscience, they breath not out holy Prayers to God,
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The causes which moved the Jewes so much to abhorre dead corpses, ought to be more prevalent with us carefully to shunne and avoid those that are spiritually dead in sinnes and transgressions: they were foure;
The Causes which moved the Jews so much to abhor dead corpses, ought to be more prevalent with us carefully to shun and avoid those that Are spiritually dead in Sins and transgressions: they were foure;
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2 Horrour. Nothing so ghastly as the sight of a dead corpse, the representation whereof oft-times in the Theater appalleth not onely the spectatours but also the actours:
2 Horror. Nothing so ghastly as the sighed of a dead corpse, the representation whereof ofttimes in the Theater appalleth not only the spectators but also the actors:
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Saint John would not stay in the same bath with Cerinthus; and certainely 'tis a most fearefull thing to bee under the same roofe with blasphemous heretickes,
Saint John would not stay in the same bath with Cerinthus; and Certainly it's a most fearful thing to be under the same roof with blasphemous Heretics,
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Me thinkes I heare some say, wee heard of places haunted by evill spirits in time of popery, are there now any such? not such as then were, solitary houses, ruined pallaces or Churches, in which fearefull noyses are said to have beene heard,
Me thinks I hear Some say, we herd of places haunted by evil spirits in time of popery, Are there now any such? not such as then were, solitary houses, ruined palaces or Churches, in which fearful noises Are said to have been herd,
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but places of a contrary condition, such where is the greatest concourse of people, I meane profane Theaters, disorderly Tavernes, Ale-houses, places of gaming and lewdnesse,
but places of a contrary condition, such where is the greatest concourse of people, I mean profane Theaters, disorderly Taverns, Alehouses, places of gaming and Lewdness,
As in the hot sands of Africa, where wilde beasts of divers sorts meet to drinke, strange monsters are begotten, which gave occasion to that proverbe, Semper Africa aliquid apportat novi, &c. so in the places of moist meetings monstrous sinnes are begotten, monstrous oaths, monstrous blasphemies, monstrous murders, monstrous uncleannesse;
As in the hight sands of Africa, where wild beasts of diverse sorts meet to drink, strange monsters Are begotten, which gave occasion to that proverb, Semper Africa Aliquid apportat novi, etc. so in the places of moist meetings monstrous Sins Are begotten, monstrous Oaths, monstrous Blasphemies, monstrous murders, monstrous uncleanness;
here Popery is familiarly broacht, nay Atheisme freely vented, Gods creatures abused, his Sabbath profaned, the actions of the State censured, the watchfull Magigistrates,
Here Popery is familiarly broached, nay Atheism freely vented, God's creatures abused, his Sabbath profaned, the actions of the State censured, the watchful Magistrates,
and reforme the unsufferable abuses of these sinks of all impurity, especially about the skirts and suburbs of the city, we have cause to feare a worse fire than that which lately affrighted us, falling in that place where it might bee as a dreadfull beacon to warne both City, Borough, and Suburbs;
and reform the unsufferable Abuses of these sinks of all impurity, especially about the skirts and suburbs of the City, we have cause to Fear a Worse fire than that which lately affrighted us, falling in that place where it might be as a dreadful beacon to warn both city, Borough, and Suburbs;
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I meane such a fire as fell upon Sodome and Gomorrha. Polycritus writeth of a Lake of troubled water in Sicily, quam si quis ingrediatur in latum extenditur, into which the deeper a man wadeth the larger it doth extend it selfe.
I mean such a fire as fell upon Sodom and Gomorrha. Polycritus Writeth of a Lake of troubled water in Sicily, quam si quis ingrediatur in latum extenditur, into which the Deeper a man wadeth the larger it does extend it self.
and lest it should overflow the bankes of the allotted time, I will suddenly leape out of it into my second part, which is Christs prerogative, whereby he is become the first fruits of them that slept.
and lest it should overflow the banks of the allotted time, I will suddenly leap out of it into my second part, which is Christ prerogative, whereby he is become the First fruits of them that slept.
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Wee have surveyed the ground, let us now take a sample of the fruits; in the spreading whereof abroad I must handle two things: 1 The reference. 2 The inference.
we have surveyed the ground, let us now take a sample of the fruits; in the spreading whereof abroad I must handle two things: 1 The Referente. 2 The Inference.
1 The reference is to Leviticus 23.10. When you reape the harvest, you shall bring in a sheafe of the first fruits of the harvest unto the Priest (ver.
1 The Referente is to Leviticus 23.10. When you reap the harvest, you shall bring in a sheaf of the First fruits of the harvest unto the Priest (ver.
now to the inference, which is twofold: 1 Christs prerogative, in that he is the first fruits. 2 The Saints communion with him, in that they are of the heape.
now to the Inference, which is twofold: 1 Christ prerogative, in that he is the First fruits. 2 The Saints communion with him, in that they Are of the heap.
and a name above all names, he is the head of the Church, and Saviour of the body, he is the first begotten of the Father, first borne of his Mother, the first begotten of the dead, first borne of every creature.
and a name above all names, he is the head of the Church, and Saviour of the body, he is the First begotten of the Father, First born of his Mother, the First begotten of the dead, First born of every creature.
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Therefore as Quiros strongly concludes in every order, both of creation and regeneration, of nature and grace, of things visible and invisible, hee hath the preheminence among all:
Therefore as Quiros strongly concludes in every order, both of creation and regeneration, of nature and grace, of things visible and invisible, he hath the pre-eminence among all:
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If he be the first fruits, Reshith bicorre, the first fruits of the first fruits, let all the sheaves do homage to him, let us sanctifie him in our minds, let us offer him the first fruits of our hearts, the first fruits of our lips, the first fruits of our hands, the first fruits of the earth, the first fruits of our thoughts, the first fruits of our desires, the first fruits of our prayers, the first fruits of our labours, the first fruits of our substance,
If he be the First fruits, Reshith bicorre, the First fruits of the First fruits, let all the sheaves do homage to him, let us sanctify him in our minds, let us offer him the First fruits of our hearts, the First fruits of our lips, the First fruits of our hands, the First fruits of the earth, the First fruits of our thoughts, the First fruits of our Desires, the First fruits of our Prayers, the First fruits of our labours, the First fruits of our substance,
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Children put forth apprentices, discharged, and dead this yeere, 69 There hath beene cured this yeere last past at the charges of Saint Bartholomews Hospitall, of souldiers and other diseased people, to the number of 832 All which were relieved with money and other necessaries at their departure.
Children put forth apprentices, discharged, and dead this year, 69 There hath been cured this year last passed At the charges of Saint Bartholomews Hospital, of Soldiers and other diseased people, to the number of 832 All which were relieved with money and other necessaries At their departure.
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Buried this yeere, after much charges in their sicknesse, 121 Remaining under cure at this present, at the charge of the said Hospitall, 262 There hath beene cured this yeere last past at the charges of Saint Thomas Hospitall, of souldiers,
Buried this year, After much charges in their sickness, 121 Remaining under cure At this present, At the charge of the said Hospital, 262 There hath been cured this year last passed At the charges of Saint Thomas Hospital, of Soldiers,
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Buried out of the said Hospitall this yeere, 200 Remaining under cure at this present, 304 There hath beene brought into the Hospitall of Bridewell (for this yeere past) of wandring souldiers,
Buried out of the said Hospital this year, 200 Remaining under cure At this present, 304 There hath been brought into the Hospital of Bridewell (for this year passed) of wandering Soldiers,
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There is maintained and kept in the said Hospitall, in arts and occupations, and other workes and labours, Apprentices taken up out of divers parishes and streets of this City, to the number of 200 I have made an end of the Catalogue, but you must not make an end of your good workes:
There is maintained and kept in the said Hospital, in arts and occupations, and other works and labours, Apprentices taken up out of diverse Parishes and streets of this city, to the number of 200 I have made an end of the Catalogue, but you must not make an end of your good works:
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I have set before you a faire copy, you must write after it, or else this schedule will prove a hand-writing against you at the day of judgement, who have had not onely many most forcible exhortations to good workes in this place,
I have Set before you a fair copy, you must write After it, or Else this schedule will prove a handwriting against you At the day of judgement, who have had not only many most forcible exhortations to good works in this place,
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Neither is it sufficient for you now and then to drop upon the dry and thirsty ground, you must stillare pluviam liberalissimam, you must powre downe golden showres to refresh Gods inheritance.
Neither is it sufficient for you now and then to drop upon the dry and thirsty ground, you must stillare pluviam liberalissimam, you must pour down golden showers to refresh God's inheritance.
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In other seizements you give as you are in the Kings books; but contrariwise, you are in Gods bookes, and hee valueth you as you give to pious and charitable uses.
In other seizements you give as you Are in the Kings books; but contrariwise, you Are in God's books, and he valueth you as you give to pious and charitable uses.
And let mee intreat you for the love of your Redeemer from everlasting thraldome, to open your hands towards the redemption of many hundreds of our countrey-men, whose bodies are in captivity under Turks and Infidels, their wives and children in misery at home,
And let me entreat you for the love of your Redeemer from everlasting thraldom, to open your hands towards the redemption of many hundreds of our countrymen, whose bodies Are in captivity under Turks and Infidels, their wives and children in misery At home,
you have most decently and beautifully adorned and trimmed the daughters of Zion, the lesser and later built Churches in this City, let not your piety bee lesse to the Mother-Church, dedicated to the most publike and solemne worship of God, where you are fed with the finest flower of wheat,
you have most decently and beautifully adorned and trimmed the daughters of Zion, the lesser and later built Churches in this city, let not your piety be less to the Mother-Church, dedicated to the most public and solemn worship of God, where you Are fed with the Finest flower of wheat,
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which was the second inference I made from the attribute of Christ in my text, whereby hee is stiled Primitiae dormientium, The first fruits of them that slept.
which was the second Inference I made from the attribute of christ in my text, whereby he is styled Primitiae Dormientium, The First fruits of them that slept.
2 The second inference from the attribute here mentioned ( the first fruits of, &c.) is the communion of the faithfull with Christ, both in sanctification and glorification;
2 The second Inference from the attribute Here mentioned (the First fruits of, etc.) is the communion of the faithful with christ, both in sanctification and glorification;
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for the further manifestation whereof it will bee requisite to specifie whereof Christ is the first fruits, viz. 1 Coeli, for he is the first begotten of his Father.
for the further manifestation whereof it will be requisite to specify whereof christ is the First fruits, viz. 1 Coeli, for he is the First begotten of his Father.
3 Most properly doe wee partake with him in that hee is Primitiae sepulchri; for hee is that corne of wheat Saint John speaketh of, which was sowne at his death, digged deepe into the earth at his buriall, sprang up againe at his resurrection,
3 Most properly do we partake with him in that he is Primitiae Sepulchre; for he is that corn of wheat Saint John speaks of, which was sown At his death, dug deep into the earth At his burial, sprang up again At his resurrection,
and shall spring up againe at the last resurrection, and bee offered as first fruits unto God and the Lambe. Where the first fruits are taken out, there must needs bee a lumpe or heape out of which they are taken.
and shall spring up again At the last resurrection, and be offered as First fruits unto God and the Lamb. Where the First fruits Are taken out, there must needs be a lump or heap out of which they Are taken.
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so in Christ, who is our first fruits, all true believers are sanctified, as those words of our Saviour in that most divine prayer to his Father recorded import, for their sakes I sanctifie my selfe, that they also might bee sanctified through the truth.
so in christ, who is our First fruits, all true believers Are sanctified, as those words of our Saviour in that most divine prayer to his Father recorded import, for their sakes I sanctify my self, that they also might be sanctified through the truth.
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If Christ sanctified himselfe for us, shall not wee endeavour as hee enableth us by his grace, to sanctifie our selves also for him? If hee impart this his dignity to us,
If christ sanctified himself for us, shall not we endeavour as he enableth us by his grace, to sanctify our selves also for him? If he impart this his dignity to us,
primitias universa massa sequitur: Christ the first fruits is carried away long since out of the field of this world, into the celestiall barne. A barne farre more stately, beautifull,
primitias universa massa sequitur: christ the First fruits is carried away long since out of the field of this world, into the celestial bairn. A bairn Far more stately, beautiful,
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Christ was the first that ever rose in the nature and quality of the first fruits, to sanctifie the whole harvest of the dead in him, who are here called, Them that slept.
christ was the First that ever rose in the nature and quality of the First fruits, to sanctify the Whole harvest of the dead in him, who Are Here called, Them that slept.
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such is death, it hath power to sting those that are strangers and aliens from the commonwealth of Israel, it hurteth not at all the naturall Israelites, which are fellow-citizens with the Saints of the houshold of faith.
such is death, it hath power to sting those that Are Strangers and aliens from the commonwealth of Israel, it hurteth not At all the natural Israelites, which Are fellow-citizens with the Saints of the household of faith.
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one brother is now delivering mee to the other (hee meant sleep to death:) so it is most true of these scoffers at God and all religion, dying impenitently, that their temporall death delivers them over to eternall death;
one brother is now delivering me to the other (he meant sleep to death:) so it is most true of these scoffers At God and all Religion, dying impenitently, that their temporal death delivers them over to Eternal death;
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but upon those who are in Christ, and have part in the first resurrection, the second death hath no power, and in that regard the first death is not terrible unto them:
but upon those who Are in christ, and have part in the First resurrection, the second death hath no power, and in that regard the First death is not terrible unto them:
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nay, so farre is it from being terrible, that even lying on their death-beds they insult both upon death and the grave with holy sarcasmes. O death where is thy sting? O grave where is thy victory? NONLATINALPHABET.
nay, so Far is it from being terrible, that even lying on their deathbeds they insult both upon death and the grave with holy sarcasms. Oh death where is thy sting? O grave where is thy victory?.
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yet it is said of him that he fell asleep. And I would not have you ignorant brethren, saith S. Paul, concerning them which are asleep: and so in my text, they who before were called the dead, now after the mention of Christs resurrection, are termed, Them that slept.
yet it is said of him that he fell asleep. And I would not have you ignorant brothers, Says S. Paul, Concerning them which Are asleep: and so in my text, they who before were called the dead, now After the mention of Christ resurrection, Are termed, Them that slept.
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That is a drowsie heresie, out of which Calvin shaketh some in his time, whom he calleth by the right name Psychopamychistas: but in three other respects,
That is a drowsy heresy, out of which calvin shakes Some in his time, whom he calls by the right name Psychopamychistas: but in three other respects,
Why do you then take on in such grievous manner when your friends are taken away from you by corporall death? Why doe you make their death-beds swimme with your teares? non amisistis, sed praemisistis;
Why do you then take on in such grievous manner when your Friends Are taken away from you by corporal death? Why do you make their deathbeds swim with your tears? non amisistis, sed praemisistis;
Our Lord and Master reads us another lesson, who himselfe wept for Lazarus: and whosoever reades (if yet for teares hee be able) Davids lamentation for Jonathan; Saint Ambroses for Satyrus; Nyssens for Saint Basil; Nazianzens for Gorgonia; Augustines for Nebridius; and Bernards for Gervasius, will finde that the heat of love is contrary to all other.
Our Lord and Master reads us Another Lesson, who himself wept for Lazarus: and whosoever reads (if yet for tears he be able) Davids lamentation for Johnathan; Saint Ambrose for Satyr; Nyssens for Saint Basil; Nazianzens for Gorgonia; Augustine's for Nebridius; and Bernards for Gervase, will find that the heat of love is contrary to all other.
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Demang in Hebrew, signifying a teare, hath great affinity with Demama, signifying silence, to teach us that our teares ought to bee silent, not querulous or clamorous.
Demang in Hebrew, signifying a tear, hath great affinity with Demama, signifying silence, to teach us that our tears ought to be silent, not querulous or clamorous.
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and comfort ourselves, and finish our Christian course with joy, as those religious people did, of whom Saint Austine speaketh, putting himselfe among them;
and Comfort ourselves, and finish our Christian course with joy, as those religious people did, of whom Saint Augustine speaks, putting himself among them;
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Contristamur in nostrorum mortibus necessitate amittendi, sed cum spe recipiendi, inde angimur, hinc consolamur, inde infirmitas afficit, hinc fides reficit, inde dolet humana conditio, hinc sanat divina promissio:
Contristamur in nostrorum mortibus necessitate amittendi, sed cum See recipiendi, inde angimur, hinc consolamur, inde Infirmitas afficit, hinc fides reficit, inde Dolet Humana Condition, hinc Sanat Divine Promissio:
And now at the length to release your long captivated attention, I will speake but one word of admonition to you concerning your owne end, and so an end.
And now At the length to release your long captivated attention, I will speak but one word of admonition to you Concerning your own end, and so an end.
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Egredere, quid times? egredere anima mea, quid dubitas? sexaginta prope annis servisti Christo, & mortem times? Goe out my soule, why art thou afraid? goe out,
go forth, quid times? Go forth anima mea, quid dubitas? Sixty Prope Annis servisti Christ, & mortem times? Go out my soul, why art thou afraid? go out,
why makest thou any difficulty? thou hast served Christ well nigh sixty yeeres, and dost thou now feare death? You will hardly finde any little childe, much lesse man, that is afraid to goe to bed;
why Makest thou any difficulty? thou hast served christ well High sixty Years, and dost thou now Fear death? You will hardly find any little child, much less man, that is afraid to go to Bed;
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nay travellers after a tedious journey in bitter weather, are not content to pull off their cloathes, they teare them for haste to get into their soft and warme beds:
nay travellers After a tedious journey in bitter weather, Are not content to pull off their clothes, they tear them for haste to get into their soft and warm Beds:
as it were, pull off our cloaths, by stripping ourselves of worldly cares and businesses, and settle our selves to sleepe in Jesus, and breathe out our soules betweene his armes? Plato when hee died had the booke of Sophronius the Musitian under his pillow.
as it were, pull off our clothes, by stripping ourselves of worldly Cares and businesses, and settle our selves to sleep in jesus, and breathe out our Souls between his arms? Plato when he died had the book of Sophronius the Musician under his pillow.
as did the most religious Matron Paula, who when some about her, as shee was now drawing on, read to her the second of Canticles; so soone as shee heard the Bridegroome calling, Surge speciosa mea, surge columba mea, veni:
as did the most religious Matron Paula, who when Some about her, as she was now drawing on, read to her the second of Canticles; so soon as she herd the Bridegroom calling, Surge speciosa mea, surge Columbam mea, veni:
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beseeching him who hath taught us the doctrine of the resurrection by his word, to accomplish it in us by his Spirit, that having part in the grace of the first resurrection here, wee may hereafter participate in the glory of the second through JESUS CHRIST. Cui, &c.
beseeching him who hath taught us the Doctrine of the resurrection by his word, to accomplish it in us by his Spirit, that having part in the grace of the First resurrection Here, we may hereafter participate in the glory of the second through JESUS CHRIST. Cui, etc.
THE TRUE ZEALOT. A Sermon preached at the Archbishops visitation in Saint Dunstans. THE FOURTEENTH SERMON. JOHN 2.17. The zeale of thine house hath eaten mee up.
THE TRUE ZEALOT. A Sermon preached At the Archbishop's Visitation in Saint Dunstan. THE FOURTEENTH SERMON. JOHN 2.17. The zeal of thine house hath eaten me up.
THe parcell of Scripture whence I have taken my text is a sacred sculpture or Hieroglyphicke, consisting of 1 An embleme or imprese: 2 A motto or word.
THe parcel of Scripture whence I have taken my text is a sacred sculpture or Hieroglyphe, consisting of 1 an emblem or imprese: 2 A motto or word.
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The motto or word belongeth properly to them to publish & proclaime it, whose stile is vox clamantium, the voice of cryers; not the sweet voice of singers to lull men asleep in security, with melodious streines of time-serving & eare-pleasing Madrigals and Fancies: but the strong and loud voice of Cryers, to call all men into the Court,
The motto or word belongeth properly to them to publish & proclaim it, whose style is vox clamantium, the voice of criers; not the sweet voice of singers to lull men asleep in security, with melodious strains of time-serving & eare-pleasing Madrigals and Fancies: but the strong and loud voice of Criers, to call all men into the Court,
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hee that promiseth his Apostles and their successors to give them a mouth, hath given mee at this time both the mouth and the Motto, the Motto of the embleme, viz. the words of my text, Zelus domus tuae devoravit me.
he that promises his Apostles and their Successors to give them a Mouth, hath given me At this time both the Mouth and the Motto, the Motto of the emblem, viz. the words of my text, Zeal domus tuae devoravit me.
May it please you therefore, Right, &c. to suffer your religious eares to bee bored at this present with these sacred nayles, or points, which I humbly pray the holy Spirit to fasten in your hearts: 1 The vertue or affection it selfe, zeale. 2 The object of this affection, thy house. 3 The effect of this object, hath eaten up. 4 The subject of this effect, mee. 1 In figure, David. 2 In truth, Christ.
May it please you Therefore, Right, etc. to suffer your religious ears to be bored At this present with these sacred nails, or points, which I humbly pray the holy Spirit to fasten in your hearts: 1 The virtue or affection it self, zeal. 2 The Object of this affection, thy house. 3 The Effect of this Object, hath eaten up. 4 The Subject of this Effect, me. 1 In figure, David. 2 In truth, christ.
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NONLATINALPHABET; and who is sufficient for these things? or able worthily to treat of 1 An affection most ardent, zeale. 2 A place most sacred, thine house. 3 An effect most powerfull, hath eaten up. 4 A person most divine, mee?
; and who is sufficient for these things? or able worthily to Treat of 1 an affection most Ardent, zeal. 2 A place most sacred, thine house. 3 an Effect most powerful, hath eaten up. 4 A person most divine, me?
Zeale is derived from NONLATINALPHABET to burne, or hizze, as water cast on metall melted, and it signifieth a hot or burning desire, an ardent affection: and sometimes it is taken
Zeal is derived from to burn, or hizze, as water cast on metal melted, and it signifies a hight or burning desire, an Ardent affection: and sometime it is taken
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And no other fire wee finde on natures forge, or the Philosophers hearth; but on Gods altar there burneth another manner of fire, fed with pure fuell, which like a waxe light or taper, yeeldeth both a cleare flame and a sweet fume; and this is holy zeale.
And no other fire we find on nature's forge, or the Philosophers hearth; but on God's altar there burns Another manner of fire, fed with pure fuel, which like a wax Light or taper, yields both a clear flame and a sweet fume; and this is holy zeal.
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All things that are cast into the fire make a smell; but the burning of sweet odors onely makes a perfume: so the hot and fervent 1 Desire of, 2 Intention in, 3 Affection to the best things onely, is zeale.
All things that Are cast into the fire make a smell; but the burning of sweet odours only makes a perfume: so the hight and fervent 1 Desire of, 2 Intention in, 3 Affection to the best things only, is zeal.
for there is a 1 Zeale of good things, which maketh us zealous of Gods gifts. 2 Zeale in good things, which maketh us zealous in Gods service. 3 Zeale for good things, which maketh us zealous for Gods glory.
for there is a 1 Zeal of good things, which makes us zealous of God's Gifts. 2 Zeal in good things, which makes us zealous in God's service. 3 Zeal for good things, which makes us zealous for God's glory.
And answerable to the three operations of fire, which are, to heat, to burne, to consume: 1 The first heateth us, by kindling a desire of grace. 2 The second burneth, by enflaming our hearts with the love of God. 3 The third consumeth, by drying up the heart, absuming the spirits with griefe,
And answerable to the three operations of fire, which Are, to heat, to burn, to consume: 1 The First heateth us, by kindling a desire of grace. 2 The second burns, by enflaming our hearts with the love of God. 3 The third consumeth, by drying up the heart, absuming the spirits with grief,
In summe, zeale is a divine grace grounded upon the knowledge of Gods word, which according to the direction of spirituall wisedome, quickeneth and enflameth all the desires and affections of the soule in the right worship of the true God;
In sum, zeal is a divine grace grounded upon the knowledge of God's word, which according to the direction of spiritual Wisdom, Quickeneth and inflameth all the Desires and affections of the soul in the right worship of the true God;
and vehemently and constantly stirreth them up to the preserving, advancing, and vindicating his honour by all lawfull meanes within the compasse of our calling.
and vehemently and constantly stirs them up to the preserving, advancing, and vindicating his honour by all lawful means within the compass of our calling.
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For as when there is publicke notice given of a ring found, with a rich stone set in it, every one almost that ever was owner of a ring like unto it, especially if his owne bee lost, challengeth it for his:
For as when there is public notice given of a ring found, with a rich stone Set in it, every one almost that ever was owner of a ring like unto it, especially if his own be lost, Challengeth it for his:
so all in whose temper, affections or actions, any naturall or spirituall, divine or diabolicall, heavenly, earthly or hellish fire gloweth, challengeth the pretious coale or carbuncle of zeale to bee theirs.
so all in whose temper, affections or actions, any natural or spiritual, divine or diabolical, heavenly, earthly or hellish fire gloweth, Challengeth the precious coal or carbuncle of zeal to be theirs.
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The Cholericke and furious, the quarrelsome and contentious, the malicious and envious, the jealous and suspicious, the Idolatrous and superstitious, the indiscreet and preposterous, the proud selfe-admirer, the sacrilegious Church-robber, the presumptuous and exorbitant zealot,
The Choleric and furious, the quarrelsome and contentious, the malicious and envious, the jealous and suspicious, the Idolatrous and superstitious, the indiscreet and preposterous, the proud selfe-admirer, the sacrilegious Church-robber, the presumptuous and exorbitant zealot,
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in like manner zeale shineth and flameth in devotion, love, godly jealousie, indignation, and other sanctified desires and affections, it enflameth them as fire doth metall, it stirreth and quickeneth them as the spirits doe the blood,
in like manner zeal shines and flameth in devotion, love, godly jealousy, Indignation, and other sanctified Desires and affections, it inflameth them as fire does metal, it stirs and Quickeneth them as the spirits do the blood,
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This fire, like that of the Vestals, is kindled from heaven by the beames of the Sunne of righteousnesse, not from any kitchen on earth, much lesse from hell.
This fire, like that of the Vestals, is kindled from heaven by the beams of the Sun of righteousness, not from any kitchen on earth, much less from hell.
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They therefore qui irae suae stimulum zelum putant, they who imagine the flashes of naturall choler are flames of spirituall zeale, toto coelo errant, are as farre from the marke as heaven is distant from the earth.
They Therefore qui irae suae stimulum zelum Putant, they who imagine the flashes of natural choler Are flames of spiritual zeal, toto coelo errant, Are as Far from the mark as heaven is distant from the earth.
fervor discretionem erigat, & discretio fervorem regat. Discretion must guide zeale, as it is guided by spirituall wisedome, not worldly policy: and therefore
fervor discretionem Erigat, & Discretion fervorem Regat. Discretion must guide zeal, as it is guided by spiritual Wisdom, not worldly policy: and Therefore
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Thirdly, I adde in the definition of zeale, that it quickeneth and enflameth all our holy desires and affections according to the direction of spirituall wisdome.
Thirdly, I add in the definition of zeal, that it Quickeneth and inflameth all our holy Desires and affections according to the direction of spiritual Wisdom.
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like granadoes and other fire-works, which if they be not well looked to, and ordered when they breake, do more hurt to them that cast them than to the enemie.
like granades and other fireworks, which if they be not well looked to, and ordered when they break, do more hurt to them that cast them than to the enemy.
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for they are too great coolers, they will never let zeale exceed the middle temper of that Statesman in Tiberius Court, who was noted to bee a wise and grave Counseller, of a faire carriage, and untainted reputation;
for they Are too great coolers, they will never let zeal exceed the middle temper of that Statesman in Tiberius Court, who was noted to be a wise and grave Counsellor, of a fair carriage, and untainted reputation;
but hee would never strike a stroake against the streame, hee would never owne any mans quarrell, hee would bee sure to save one. Such is the worldly wise man, hee will move no stone,
but he would never strike a stroke against the stream, he would never own any men quarrel, he would be sure to save one. Such is the worldly wise man, he will move no stone,
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Hee will never ingage himselfe so farre in any hot service, no not though Gods honour and the safety of the Church lye at stake, but that he will be sure to come off without hazzard of his life or estate.
He will never engage himself so Far in any hight service, no not though God's honour and the safety of the Church lie At stake, but that he will be sure to come off without hazard of his life or estate.
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Hee hath his conscience in that awe that it shall not clamour against him for not stickling in any businesse that may peradventure reflect upon his state, honour, or security.
He hath his conscience in that awe that it shall not clamour against him for not stickling in any business that may Peradventure reflect upon his state, honour, or security.
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Anastasius the Emperour for his luke-warmnesse in the Catholicke cause, and endevouring to reconcile the Arrians and Orthodoxe, or at least silence those differences, was strucken to death with a hot thunder-bolt.
Anastasius the Emperor for his lukewarmness in the Catholic cause, and endeavouring to reconcile the Arians and Orthodox, or At least silence those differences, was strucken to death with a hight thunderbolt.
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No Sacrifice is acceptable to God that is not salted with the fire of zeale, which guided by wisedome quickneth and enflameth all the inward desires as well as the outward actions, that appertaine to religion:
No Sacrifice is acceptable to God that is not salted with the fire of zeal, which guided by Wisdom Quickeneth and inflameth all the inward Desires as well as the outward actions, that appertain to Religion:
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for the chiefe seat of zeale is the fountaine of heat, and that is the heart; there it bubbled in David, there it burned in the disciples, it consumed and dryed up the very substance of the heart in Christ.
for the chief seat of zeal is the fountain of heat, and that is the heart; there it bubbled in David, there it burned in the Disciples, it consumed and dried up the very substance of the heart in christ.
But because all fires are in a manner alike to the eye, how should wee know holy fire from prophane, heavenly from earthly, that is, zeale from enraged hypocrisie;
But Because all fires Are in a manner alike to the eye, how should we know holy fire from profane, heavenly from earthly, that is, zeal from enraged hypocrisy;
and thereby is distinguished both from counterfeit gemmes, and those that are of lesse value: so true zeale is distinguished from hypocriticall by 1 Sincerity, 2 Integrity, 3 Constancy:
and thereby is distinguished both from counterfeit gems, and those that Are of less valve: so true zeal is distinguished from hypocritical by 1 Sincerity, 2 Integrity, 3 Constancy:
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True zeale if it bee transported, it is in private devotion to God (si insanimus Deo insanimus) in outward carriage towards men it proceeds resolutely indeed and undauntedly, but yet deliberately and discreetly;
True zeal if it be transported, it is in private devotion to God (si insanimus God insanimus) in outward carriage towards men it proceeds resolutely indeed and undauntedly, but yet deliberately and discreetly;
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Peradventure he will slay smaller sinnes with the sword of the Spirit, like the meanest of the Amalekites, but hee will spare Agag and the principall, his gainefull sinnes of simony, sacriledge, usury, and oppression;
Peradventure he will slay smaller Sins with the sword of the Spirit, like the Meanest of the Amalekites, but he will spare Agag and the principal, his gainful Sins of simony, sacrilege, Usury, and oppression;
If the point of controversie in the Church no way touch his free-hold, hee takes it no more to heart than Gallio did the uproare about Saint Pauls preaching;
If the point of controversy in the Church no Way touch his freehold, he Takes it no more to heart than Gallio did the uproar about Saint Paul's preaching;
but if it rubbe upon his profit or credit with his owne faction, then hee never leaveth crying out, great is Diana of the Ephesians. You may finde an hypocrite zealous against Idolatry,
but if it rub upon his profit or credit with his own faction, then he never Leaveth crying out, great is Diana of the Ephesians. You may find an hypocrite zealous against Idolatry,
all for preaching, and nothing for prayer, unlesse it be an abortive issue of hi• owne brain, an extemporary, indigested, incomposed, inconsequent ejaculation, in which he is never out because he is never in.
all for preaching, and nothing for prayer, unless it be an abortive issue of hi• own brain, an extemporary, indigested, incomposed, inconsequent ejaculation, in which he is never out Because he is never in.
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As for the premeditated, penned, advised, and sanctified forme of Service appointed by the Church, it is to him like the white of an egge that hath no tast in it.
As for the premeditated, penned, advised, and sanctified Form of Service appointed by the Church, it is to him like the white of an egg that hath no taste in it.
like a blazing starre he glareth for a time, but in a short space playes least in sight; like fire-works of danke powder, hee never leaves shooting off on these and the like watch-towers whilest his matter lasteth,
like a blazing star he glareth for a time, but in a short Molle plays least in sighed; like fireworks of danke powder, he never leaves shooting off on these and the like watch-towers whilst his matter lasteth,
yet I should deceive them, or suffer them to be mis-led with an ignis fatuus, if I should not tell them that if this their zeale like a lampe or candle arise not up in the socket,
yet I should deceive them, or suffer them to be misled with an ignis fatuus, if I should not tell them that if this their zeal like a lamp or candle arise not up in the socket,
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and in like manner hee reporteth of the fountaine of the sunne, springing in the countrey of the Troglodites, that at mid-day it is extreme cold, but extreme hot at midnight;
and in like manner he Reporteth of the fountain of the sun, springing in the country of the Troglodytes, that At midday it is extreme cold, but extreme hight At midnight;
In the dark of ignorance, or mid-night of Popery was not our zeale for Gods truth exceeding hot and fiery? but now in the sunne-shine of the Gospell is it not of a coole temper,
In the dark of ignorance, or midnight of Popery was not our zeal for God's truth exceeding hight and fiery? but now in the sunshine of the Gospel is it not of a cool temper,
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like fons solis, the fountaine of the sun, and of a pale colour like the Chrysolamp in the day? There was a time when like the Galatians the people of this City and Kingdome would have plucked out their very eyes for the Ministers of the Gospell,
like fons solis, the fountain of the sun, and of a pale colour like the chrysolamp in the day? There was a time when like the Galatians the people of this city and Kingdom would have plucked out their very eyes for the Ministers of the Gospel,
when the sunne groweth hot not a droppe to bee seene on the grasse? It was the reproach of our neighbour nation, That in their first assault they were more than men, in the second lesse than women.
when the sun grows hight not a drop to be seen on the grass? It was the reproach of our neighbour Nation, That in their First assault they were more than men, in the second less than women.
I pray God we justifie them not in our fight against sin and Satan, and conflicts with temptation, in which we are not so valiant at the first as we are cowardly at the last.
I pray God we justify them not in our fight against since and Satan, and conflicts with temptation, in which we Are not so valiant At the First as we Are cowardly At the last.
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so frequent, so diligent in their preaching, that a man durst engage himselfe deepely for them, that they would prove true Juels, dye standing in the Pulpet:
so frequent, so diligent in their preaching, that a man durst engage himself deeply for them, that they would prove true Jewels, die standing in the Pulpit:
and yet shortly after, great preferments comming upon them, they verifie that Proverbe, leves curae loquuntur, ingentes stupent? Have we not Guardians of our Churches, that in their first yeere present more abuses than a zealous Nehemiah can reforme in seven;
and yet shortly After, great preferments coming upon them, they verify that Proverb, leves Curae loquuntur, Ingentes stupent? Have we not Guardians of our Churches, that in their First year present more Abuses than a zealous Nehemiah can reform in seven;
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yet afterwards when they are made of the Cabin-Councell, and become leaders in our Vestries, and have learned that Demosthenes received a greater reward for silence than Aeschines for speaking, they erect a Court of Faculties in their owne breast,
yet afterwards when they Are made of the Cabin-Councell, and become leaders in our Vestries, and have learned that Demosthenes received a greater reward for silence than Aeschines for speaking, they erect a Court of Faculties in their own breast,
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in the City seeing they see but will not discerne many a reverend Paul, and hopefull Timothy forsaken of the better part of their auditory, who runne a gadding after some new schismaticall Lecturer, whose name is up; who resembleth our late and new found Wels, that worke wonders for a Summer,
in the city seeing they see but will not discern many a reverend Paul, and hopeful Timothy forsaken of the better part of their auditory, who run a gadding After Some new Schismatical Lecturer, whose name is up; who resembles our late and new found Wells, that work wonders for a Summer,
they heare in the Pulpet our reverend Prelates, most worthy double honour, our zealous Nehemiahs, our Christian Courts, our sacred Canons, our decent Ceremonies jeared at or sighed against in a pang of Amsterdamian zeale,
they hear in the Pulpit our reverend Prelates, most worthy double honour, our zealous Nehemiah's, our Christian Courts, our sacred Canonas, our decent Ceremonies jeered At or sighed against in a pang of Amsterdamian zeal,
What should I speake of the people in generall, who when a Chrysostome first openeth his golden mouth amongst them, throng and croud at the Church doores,
What should I speak of the people in general, who when a Chrysostom First Openeth his golden Mouth among them, throng and crowd At the Church doors,
as he conceived, by direction of Juno of Samos, offered to her the first yeere a Statue of gold, the next yeere of silver, the third yeere of brasse? So at the first they offer gold in abundance, afterwards they turne their gold into silver,
as he conceived, by direction of Juno of Samos, offered to her the First year a Statue of gold, the next year of silver, the third year of brass? So At the First they offer gold in abundance, afterwards they turn their gold into silver,
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and then their silver into brasse tokens, and last of all these into ayre. As a temporary faith justifieth us not before God, so neither temporary charity before men;
and then their silver into brass tokens, and last of all these into air. As a temporary faith Justifieth us not before God, so neither temporary charity before men;
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and hee useth not sanctified, but execrable and damnable meanes to promote the catholike cause (as he termeth it) and enlarge the territories of the Man of sinne.
and he uses not sanctified, but execrable and damnable means to promote the catholic cause (as he termeth it) and enlarge the territories of the Man of sin.
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& by those which follow in the definition of zeale, Enflaming all the desires and affections in the true worship of the true God, the holy fire of the sanctuary is distinguished from all such strange fire as our Nadabs and Abihu's, superstitious, idolatrous, seditious, or presumptuous zealots offer.
& by those which follow in the definition of zeal, Enflaming all the Desires and affections in the true worship of the true God, the holy fire of the sanctuary is distinguished from all such strange fire as our Nadabs and Abihu's, superstitious, idolatrous, seditious, or presumptuous zealots offer.
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and going in pilgrimage, and abstaining from certaine meates, and wearing haire-cloth, and whipping themselves, and creeping on all foure to a crucifix, and the like:
and going in pilgrimage, and abstaining from certain Meats, and wearing haircloth, and whipping themselves, and creeping on all foure to a crucifix, and the like:
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for hee will compasse sea and land to make a proselyte, hee will sticke at nothing for the advantage of the catholike cause, no not the sticking or stabbing of Kings and Princes:
for he will compass sea and land to make a proselyte, he will stick At nothing for the advantage of the catholic cause, no not the sticking or stabbing of Kings and Princes:
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but because hee tooke upon him to doe that which appertained not to him, but to the Priests of the Lord the sonnes of Aaron, that were consecrated thereunto, his incense stanke in the nostrils of God, and himselfe also:
but Because he took upon him to do that which appertained not to him, but to the Priests of the Lord the Sons of Aaron, that were consecrated thereunto, his incense stank in the nostrils of God, and himself also:
and what is my desire, but that forthwith it be kindled, to purge out all your drosse, to purifie the sons of Levi like silver, to burne up all hay and stubble built upon the foundation of our most holy faith,
and what is my desire, but that forthwith it be kindled, to purge out all your dross, to purify the Sons of Levi like silver, to burn up all hay and stubble built upon the Foundation of our most holy faith,
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alas it is not my breath will doe it, it must bee the blast of Gods holy Spirit, that can first kindle, and after keepe this sacred fire in the hearth of our hearts.
alas it is not my breath will do it, it must be the blast of God's holy Spirit, that can First kindle, and After keep this sacred fire in the hearth of our hearts.
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To knit up all in a word, His grace make us sincerely, entirely, discreetly, and constantly zealous, 1 Of his gifts, 2 In his service, 3 For his honour:
To knit up all in a word, His grace make us sincerely, entirely, discreetly, and constantly zealous, 1 Of his Gifts, 2 In his service, 3 For his honour:
THat I may not entertaine your religious attention with a cold or unseasonable discourse, I have made choice of a text, wherein I finde both fire and salt; fire to heat it,
THat I may not entertain your religious attention with a cold or unseasonable discourse, I have made choice of a text, wherein I find both fire and salt; fire to heat it,
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and salt to season it. And if any parcell of Scripture may be appropriated to any of the Worshipfull Societies or Companies of this Honourable City, certainly you may challenge a peculiar interest in this.
and salt to season it. And if any parcel of Scripture may be appropriated to any of the Worshipful Societies or Companies of this Honourable city, Certainly you may challenge a peculiar Interest in this.
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& both are made savory and acceptable to God by seasoning; they with fire, these with salt. In relation to the former, me thinks as Christ said to Andrew and Peter, Follow me & I will make you fishers of men;
& both Are made savoury and acceptable to God by seasoning; they with fire, these with salt. In Relation to the former, me thinks as christ said to Andrew and Peter, Follow me & I will make you Fishers of men;
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or of zeale and Christian resolution against thy bosome sinnes and naturall corruptions, bee as deare to thee as thine eye, or as necessary as thy right hand, part with them thou must;
or of zeal and Christian resolution against thy bosom Sins and natural corruptions, be as deer to thee as thine eye, or as necessary as thy right hand, part with them thou must;
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better hoppe into life with one legge, than runne to eternall death with both; better without a right hand to bee set with the sheepe at Gods right hand, than having a right hand to bee set at Gods left hand, and afterwards with both thine hands bee bound to bee cast into hell fire, where the worme never dyeth,
better hop into life with one leg, than run to Eternal death with both; better without a right hand to be Set with the sheep At God's right hand, than having a right hand to be Set At God's left hand, and afterwards with both thine hands be bound to be cast into hell fire, where the worm never Dies,
At the mention whereof, it being the burthen of his dolefull Sonnet, our Saviour perceiving the eares of his auditors to tingle, in the words of my text hee yeeldeth a reason of that his so smart and biting admonition, saying, For every one shall be salted, &c. and withall hee sheweth them a meanes to escape that unquenchable fire which they so much dreaded,
At the mention whereof, it being the burden of his doleful Sonnet, our Saviour perceiving the ears of his Auditors to tingle, in the words of my text he yields a reason of that his so smart and biting admonition, saying, For every one shall be salted, etc. and withal he shows them a means to escape that unquenchable fire which they so much dreaded,
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The meanes to escape the one, is to bee salted here with fire; and the meanes to kill the other, is to be salted here with salt; for salt preserveth from that putrefaction which breedeth that worme.
The means to escape the one, is to be salted Here with fire; and the means to kill the other, is to be salted Here with salt; for salt Preserveth from that putrefaction which breeds that worm.
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this fire will keepe out that, as Jupiters fire drove out Phaetons: and hee who macerateth here his fleshly members with the salt of Gods uncorrupt word,
this fire will keep out that, as Jupiter's fire drove out Phaetons: and he who macerate Here his fleshly members with the salt of God's uncorrupt word,
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And that wee may not lose a sparke of this holy fire, or a graine of this salt so soveraigne, let us in a more exact division observe, 1 Two kindes of seasoning:
And that we may not loose a spark of this holy fire, or a grain of this salt so sovereign, let us in a more exact division observe, 1 Two Kinds of seasoning:
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It went much against flesh and blood to heare of plucking out an eye, or cutting off an hand or foot, yet that is nothing in comparison to salting with fire: salt draweth out the corrupt blood,
It went much against Flesh and blood to hear of plucking out an eye, or cutting off an hand or foot, yet that is nothing in comparison to salting with fire: salt draws out the corrupt blood,
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So hot is this fire, so quicke is this salt. Those that are redeemed by Christs blood, must thinke nothing too deare for him who paid so deare for them:
So hight is this fire, so quick is this salt. Those that Are redeemed by Christ blood, must think nothing too deer for him who paid so deer for them:
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rather than forfeit their faith, and renounce the truth, they must willingly lay all at stake for his sake, who pawned not onely his humane body and soule,
rather than forfeit their faith, and renounce the truth, they must willingly lay all At stake for his sake, who pawned not only his humane body and soul,
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Every one. How farre this Every one extends, and what this salting with fire signifieth, the best Interpreters, ancient and latter, are not fully agreed.
Every one. How Far this Every one extends, and what this salting with fire signifies, the best Interpreters, ancient and latter, Are not Fully agreed.
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and consuming our naturall corruptions. They who stand for the former interpretation, conceive that Christ in these words yeeldeth a reason why hee said that hell-fire shall never bee quenched;
and consuming our natural corruptions. They who stand for the former Interpretation, conceive that christ in these words yields a reason why he said that hell-fire shall never be quenched;
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for every one (that is say they) of the damned in hell shall bee salted with that fire; the fire shall be to their bodies as salt is to flesh, which keepeth it from putrefying.
for every one (that is say they) of the damned in hell shall be salted with that fire; the fire shall be to their bodies as salt is to Flesh, which Keepeth it from putrefying.
O cruell mercy of hellish flames: O saving destruction: O preservation worse than perdition: O fire eternally devouring, and yet preserving its owne fuell:
O cruel mercy of hellish flames: Oh Saving destruction: Oh preservation Worse than perdition: Oh fire eternally devouring, and yet preserving its own fuel:
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50.) is this the meaning of his exhortation, have salt in you; that is, procure the salt of hell fire to keep you alive in the torments of eternall death, to preserve you to everlasting perdition? By no meanes.
50.) is this the meaning of his exhortation, have salt in you; that is, procure the salt of hell fire to keep you alive in the torments of Eternal death, to preserve you to everlasting perdition? By no means.
The elect, to whom these latter restraine the word All, have nothing to doe with the unquenchable fire of hell, mentioned ver. 48. neither have the reprobate, to whom the former interpreters appropriate these words, any thing to doe with the good salt, ver. 50. yet both have to doe with some kinde of salting, and with some kinde of fire. For every one shall bee salted one way or other, either here with the fire of the spirit seasoning our nature and preserving it from corruption;
The elect, to whom these latter restrain the word All, have nothing to do with the unquenchable fire of hell, mentioned for. 48. neither have the Reprobate, to whom the former Interpreters Appropriate these words, any thing to do with the good salt, ver. 50. yet both have to do with Some kind of salting, and with Some kind of fire. For every one shall be salted one Way or other, either Here with the fire of the Spirit seasoning our nature and preserving it from corruption;
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Persecution is called a fiery tryall; and all kinde of afflictions and temptations, wherewith Gods Saints are tryed, in Saint Austines judgement, are the fire whereof Saint Paul speaketh;
Persecution is called a fiery trial; and all kind of afflictions and temptations, wherewith God's Saints Are tried, in Saint Austine's judgement, Are the fire whereof Saint Paul speaks;
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first in the Heathen, next in the Arrian, and last of all in the Antichristian persecution, have beene purified and made glorious like gold tryed in the fire.
First in the Heathen, next in the Arrian, and last of all in the Antichristian persecution, have been purified and made glorious like gold tried in the fire.
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Bloody persecutors of Gods Saints, set on fire with hell, of all torments most employed the fiery, because they are most dreadfull to the eye of the beholders, most painefull to the body of the sufferers,
Bloody persecutors of God's Saints, Set on fire with hell, of all torments most employed the fiery, Because they Are most dreadful to the eye of the beholders, most painful to the body of the sufferers,
call you it whether you please, either the fire of martyrdome, or martyrdome of fire. And howsoever this fire in the dayes of Queen Mary was quenched especially by the blood of the slaine for the testimony of Jesus Christ, as the fire in the city of the Astapani (as Livie observeth) when no water could lave it our, was extinguished with the blood of the citizens: yet wee know not but that it may bee kindled againe,
call you it whither you please, either the fire of martyrdom, or martyrdom of fire. And howsoever this fire in the days of Queen Marry was quenched especially by the blood of the slain for the testimony of jesus christ, as the fire in the City of the Astapani (as Livy observeth) when no water could lave it our, was extinguished with the blood of the Citizens: yet we know not but that it may be kindled again,
Admit that that fire should never bee kindled againe, yet God hath many other fires to salt us withall, burning feavers, fiery serpents, thunder and lightning, heart-burning griefes and sorrowes, losse of dearest friends, wracke of our estates, infamy, disgrace, vexations, oppressions, indignation at the prosperity of the wicked, terrors of conscience, and spirituall derelictions.
Admit that that fire should never be kindled again, yet God hath many other fires to salt us withal, burning fevers, fiery Serpents, thunder and lightning, heartburning griefs and sorrows, loss of dearest Friends, wrack of our estates, infamy, disgrace, vexations, oppressions, Indignation At the Prosperity of the wicked, terrors of conscience, and spiritual derelictions.
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And God grant that either by the fire of the Word, or of the Spirit, or seasonable afflictions, our fleshly corruptions may bee so burned out in this life, that wee bee not salted hereafter with the fire of hell; which burneth, but lighteth not; scorcheth, but yet consumeth not;
And God grant that either by the fire of the Word, or of the Spirit, or seasonable afflictions, our fleshly corruptions may be so burned out in this life, that we be not salted hereafter with the fire of hell; which burns, but lights not; scorcheth, but yet consumeth not;
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O that they who are frozen in their sins were somtimes singed and thawed with the consideration of this infernall and eternall fire! If they did but minde it, they could not but feare it;
O that they who Are frozen in their Sins were sometimes singed and thawed with the consideration of this infernal and Eternal fire! If they did but mind it, they could not but Fear it;
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In these waters Saint Isidore descryeth a type of our naturall estate, wherein we were dead in sinnes, and barren of good workes, till the true Elisha, Christ Jesus, cast salt in the springs, I meane, our hearts, whence are the issues of life.
In these waters Saint Isidore descryeth a type of our natural estate, wherein we were dead in Sins, and barren of good works, till the true Elisha, christ jesus, cast salt in the springs, I mean, our hearts, whence Are the issues of life.
Salt hath three most knowne properties; 1 To powder: 2 To season: 3 To cleanse. It powdereth flesh, and keepeth it from putrefaction: it seasoneth meats and drinkes:
Salt hath three most known properties; 1 To powder: 2 To season: 3 To cleanse. It powdereth Flesh, and Keepeth it from putrefaction: it seasoneth Meats and drinks:
And answerable hereunto there are three effects of the word mixed with faith; 1 It powdereth the heart: 2 It seasoneth the speech: 3 It cleanseth the sores of wounded consciences.
And answerable hereunto there Are three effects of the word mixed with faith; 1 It powdereth the heart: 2 It seasoneth the speech: 3 It Cleanseth the sores of wounded Consciences.
the meat offerings of our almes deeds, whereby wee feed the hungry; the drink offerings of our penitent teares; the peace offerings of our praise and thanksgiving; the heave offerings of our elevated desires and affections; the whole burnt offering or holocaust of martyrdome for the testimony of the Gospel.
the meat offerings of our alms Deeds, whereby we feed the hungry; the drink offerings of our penitent tears; the peace offerings of our praise and thanksgiving; the heave offerings of our elevated Desires and affections; the Whole burned offering or Holocaust of martyrdom for the testimony of the Gospel.
but being adjudged to them, and by the secular arme brought to them, patiently and cheerfully suffer them, rather than deny the Lord that bought him. No man must seale the truth of the Gospell with his blood,
but being adjudged to them, and by the secular arm brought to them, patiently and cheerfully suffer them, rather than deny the Lord that bought him. No man must seal the truth of the Gospel with his blood,
for all are not blessed that suffer, but those that suffer for righteousnesse. Blessed, indeed most blessed are they that are persecuted for righteousnesse sake;
for all Are not blessed that suffer, but those that suffer for righteousness. Blessed, indeed most blessed Are they that Are persecuted for righteousness sake;
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His suffering, as Cyprian the blessed Martyr determineth the point against all heretickes, is, Poena perfidiae, non corona fidei, a punishment for his heresie or perfidiousnesse, not a crowne of faith or a wreath of glory.
His suffering, as Cyprian the blessed Martyr determineth the point against all Heretics, is, Poena perfidiae, non corona fidei, a punishment for his heresy or perfidiousness, not a crown of faith or a wreathe of glory.
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we must so follow the things that are above, that we neglect not our affaires below, quit not our calling on earth, much lesse in aspiring to angelicall perfection, cast our selves down beneath Heathens and Infidels, by casting away all care of provision for our family.
we must so follow the things that Are above, that we neglect not our affairs below, quit not our calling on earth, much less in aspiring to angelical perfection, cast our selves down beneath heathens and Infidels, by casting away all care of provision for our family.
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yet because they distinguished not between time and season, mis-understanding the precept of the Apostle, pray continually; which requireth that we pray upon every occasion,
yet Because they distinguished not between time and season, misunderstanding the precept of the Apostle, pray continually; which requires that we pray upon every occasion,
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and at all seasons, that is, fit houres for prayer, not simply, at all times which are allotted us by God for every purpose under heaven; but especially because they jusled out all other duties of piety and Christian charity for it, they were themselves by the ancient Fathers driven out of the Church,
and At all seasons, that is, fit hours for prayer, not simply, At all times which Are allotted us by God for every purpose under heaven; but especially Because they justled out all other duties of piety and Christian charity for it, they were themselves by the ancient Father's driven out of the Church,
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Hee may dive deepe into the waters of Mara, but not stay so long under the water till hee bee drowned. Hee that hath grievously wronged Gods justice by presumption, let him take heede that hee doe not more wrong his mercy by desperation: his sinnes can be but finite,
He may dive deep into the waters of Mara, but not stay so long under the water till he be drowned. He that hath grievously wronged God's Justice by presumption, let him take heed that he do not more wrong his mercy by desperation: his Sins can be but finite,
prayer must be directed, not suddenly throwne up, as it were at all adventures. Wisdome and intention must direct it, not to Saints and Angels, but to God.
prayer must be directed, not suddenly thrown up, as it were At all adventures. Wisdom and intention must Direct it, not to Saints and Angels, but to God.
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or, to use the phrase of my text, it must be seasoned with salt, the salt of discretion, and salted with fire, the fire of zeale. Is this to pray & praise God, to draw neare to him with our lips,
or, to use the phrase of my text, it must be seasoned with salt, the salt of discretion, and salted with fire, the fire of zeal. Is this to pray & praise God, to draw near to him with our lips,
that is, first taketh notice of their condition and quality, and accordingly relieveth them, lest otherwise hee contribute to idlenesse, and not to necessity. Some want worke to their will, others will to worke:
that is, First Takes notice of their condition and quality, and accordingly relieves them, lest otherwise he contribute to idleness, and not to necessity. some want work to their will, Others will to work:
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not to his ill conditions, but to his miserable condition: but he that feareth God must take heed that he cast not seede upon accursed earth, lest it bring forth the fruits of Gomorrha; or it prove like the seed sowne by Cadmus, whence grew up on the sudden armed men, I meane an army of sturdy beggars, armed against us in the high-wayes.
not to his ill conditions, but to his miserable condition: but he that fears God must take heed that he cast not seed upon accursed earth, lest it bring forth the fruits of Gomorrha; or it prove like the seed sown by Cadmus, whence grew up on the sudden armed men, I mean an army of sturdy beggars, armed against us in the highways.
Though his left hand must not know what his right hand doth, yet his right eye must know and direct his right hand to poure the oyle into the wounds of the Samaritane, and not to spill it upon the sound flesh.
Though his left hand must not know what his right hand does, yet his right eye must know and Direct his right hand to pour the oil into the wounds of the Samaritan, and not to spill it upon the found Flesh.
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I wish it were so in the ministring physicke for the soule, as it is in the physicke for the body, where the Physitian prescribeth, and the Apothecary ministreth:
I wish it were so in the ministering physic for the soul, as it is in the physic for the body, where the physician prescribeth, and the Apothecary Ministereth:
Neither can there be any spirituall sacrifice, or evangelicall service acceptable unto God, without the fire of zeale, and salt of discretion. Zealous discretion,
Neither can there be any spiritual sacrifice, or Evangelical service acceptable unto God, without the fire of zeal, and salt of discretion. Zealous discretion,
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Where the law seemeth too laxe, there every man ought to bee a Sacas to himselfe, and for the health of his soule forbeare something that is permitted to the recreation of his body.
Where the law seems too lax, there every man ought to be a Sacas to himself, and for the health of his soul forbear something that is permitted to the recreation of his body.
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No cold service, nor unsavory dish is for his taste: without heate of zeale the sacrifice wee offer is the sacrifice of dead men; and without salt of discretion the sacrifice wee offer is a sacrifice of fooles. Prophanenesse and worldlinesse cold in the true worship of God, offereth a dead sacrifice; and idolatry and superstition hot in the false worship, offereth a foolish sacrifice;
No cold service, nor unsavoury dish is for his taste: without heat of zeal the sacrifice we offer is the sacrifice of dead men; and without salt of discretion the sacrifice we offer is a sacrifice of Fools. Profaneness and worldliness cold in the true worship of God, Offereth a dead sacrifice; and idolatry and Superstition hight in the false worship, Offereth a foolish sacrifice;
religion in the middle, being zealous in the true service of a God, offereth a holy, living, and reasonable sacrifice unto him; by zealous discretion pleasing God; and by discreet zeale men.
Religion in the middle, being zealous in the true service of a God, Offereth a holy, living, and reasonable sacrifice unto him; by zealous discretion pleasing God; and by discreet zeal men.
The Papists have fire, fervent zeale, but they want salt, direction from Gods word, and judgement to discerne betweene reasonable service and will-worship; and for want of this salt their devotions are tainted with much superstition. The conformable Protestant hath store of salt, wholsome directions from Gods word to season his spirituall sacrifices,
The Papists have fire, fervent zeal, but they want salt, direction from God's word, and judgement to discern between reasonable service and will-worship; and for want of this salt their devotions Are tainted with much Superstition. The conformable Protestant hath store of salt, wholesome directions from God's word to season his spiritual Sacrifices,
yet how many Clients on this day besiege your doores, when you and wee all should bee Clients onely unto God? Should God deale so with us in our portion of time on the weeke-dayes,
yet how many Clients on this day besiege your doors, when you and we all should be Clients only unto God? Should God deal so with us in our portion of time on the weekdays,
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as wee defaulk from his service on this day, what darkenesse, what out-cryes, what horrour, what confusion would bee in all the world? When Cyrus was young, Sacas was appointed by his Grandfather to bee his moderatour, both in his diet, recreations, and all expence of time;
as we defaulk from his service on this day, what darkness, what Outcries, what horror, what confusion would be in all the world? When Cyrus was young, Sacas was appointed by his Grandfather to be his moderator, both in his diet, recreations, and all expense of time;
they distinguish not betweene Episcopall Hierarchy and Papall tyranny; superstitious rites and comely ceremonies; decent ornaments and meretricious painting of Christs spouse.
they distinguish not between Episcopal Hierarchy and Papal tyranny; superstitious Rites and comely ceremonies; decent Ornament and meretricious painting of Christ spouse.
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They are alwayes Boanerges, and seldome or never Barnabasses; alwayes Sons of thunder, and seldome or never Sons of consolation. And when they are Sonnes of thunder,
They Are always Boanerges, and seldom or never Barnabas's; always Sons of thunder, and seldom or never Sons of consolation. And when they Are Sons of thunder,
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like fire their devotion keeps within no bounds. As the ringing, so the praying now adayes in request is all upon the changes, the round of a set forme is utterly despised;
like fire their devotion keeps within no bounds. As the ringing, so the praying now adays in request is all upon the changes, the round of a Set Form is utterly despised;
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and as ringers in the changes, so these in their extemporary orisons, goe up and downe, backward and forward, are often at a stand, use vaine repetitions prohibited by our Saviour,
and as ringers in the changes, so these in their extemporary orisons, go up and down, backward and forward, Are often At a stand, use vain repetitions prohibited by our Saviour,
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as wee of the Church, si sal infatuatus fuerit, if the salt grow unsavoury through the corruption of heresie, bribery, simony, or vitious living, quo salietur? wherewith shall it be seasoned? I hope it is not so, I pray God it bee never so,
as we of the Church, si sal infatuatus fuerit, if the salt grow unsavoury through the corruption of heresy, bribery, simony, or vicious living, quo salietur? wherewith shall it be seasoned? I hope it is not so, I pray God it be never so,
and seasonable Afflictions, and season our sacrifices with the salt of faith and discretion, that God may have alwayes respect to us and our sacrifice for the merits of Christs infinite sacrifice offered on the Altar of the Crosse. To whom, &c.
and seasonable Afflictions, and season our Sacrifices with the salt of faith and discretion, that God may have always respect to us and our sacrifice for the merits of Christ infinite sacrifice offered on the Altar of the Cross. To whom, etc.
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A Sermon preached at a Christening in Lambeth Church, the Lord Archbishop of Canterbury, and the Lord Duke of Buckingham being God-Fathers, October 29. Anno Dom. 1619. THE SIXTEENTH SERMON. MARKE 1.9.
A Sermon preached At a Christening in Lambeth Church, the Lord Archbishop of Canterbury, and the Lord Duke of Buckingham being God-Fathers, October 29. Anno Dom. 1619. THE SIXTEENTH SERMON. MARK 1.9.
BEing to treate of a subject agreeable to the occasion of our present meeting, I have made choice of this Scripture, representing unto us the baptisme and (if I may so speake) the christening of Christ himselfe.
BEing to Treat of a Subject agreeable to the occasion of our present meeting, I have made choice of this Scripture, representing unto us the Baptism and (if I may so speak) the christening of christ himself.
and other waters, to the spirituall ablution of the soule, and fetching out of stains and spots out of the conscience, not by the infusion of any supernaturall quality into the water,
and other waters, to the spiritual ablution of the soul, and fetching out of stains and spots out of the conscience, not by the infusion of any supernatural quality into the water,
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For to this end especially (as Saint Austine observeth) our Saviour would bee baptized, To sanctifie the Font in himselfe, not to cleanse himselfe in the Font.
For to this end especially (as Saint Augustine observeth) our Saviour would be baptised, To sanctify the Font in himself, not to cleanse himself in the Font.
In which respect wee may rightly tearme Christ his baptisme, baptisma baptismatis, the christening of baptisme it selfe, in as much as our Lord by the descending into the water, raised it above it's owne pitch,
In which respect we may rightly term christ his Baptism, Baptism baptismatis, the christening of Baptism it self, in as much as our Lord by the descending into the water, raised it above it's own pitch,
and this I take to bee the riches which that holy Father saith Christ put into the river Jordan, in like manner as the Geographers report, that the Indians yeerely throw in a great masse of gold and silver into the river Ganges. Christs body, saith hee, was washed, and the streame thereby was enriched;
and this I take to be the riches which that holy Father Says christ put into the river Jordan, in like manner as the Geographers report, that the Indians yearly throw in a great mass of gold and silver into the river Ganges. Christ body, Says he, was washed, and the stream thereby was enriched;
As when Christ was baptized the three persons in the Trinity manifested themselves, the Father by a voice from heaven, the Sonne by the water, the holy Ghost by the dove;
As when christ was baptised the three Persons in the Trinity manifested themselves, the Father by a voice from heaven, the Son by the water, the holy Ghost by the dove;
Thus farre you heare a perfect concord betweene Christs baptisme and ours: but in one circumstance, which I am now to touch upon, there seemeth a discord:
Thus Far you hear a perfect concord between Christ Baptism and ours: but in one circumstance, which I am now to touch upon, there seems a discord:
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In those dayes, saith my Evangelist, about the beginning of Johns baptisme, which was in the fifteenth yeere of the reigne of Tiberius Caesar, when Jesus himselfe began to bee about thirty yeeres of age.
In those days, Says my Evangelist, about the beginning of Johns Baptism, which was in the fifteenth year of the Reign of Tiberius Caesar, when jesus himself began to be about thirty Years of age.
Not therefore to lay much stresse upon Aquinas his resolution, that Christ was baptized in his perfect age, to shew that baptisme maketh a man perfect, which is in effect to say, that this delay of baptisme in Christ was of a mysticall signification, not for our necessary imitation.
Not Therefore to lay much stress upon Aquinas his resolution, that christ was baptised in his perfect age, to show that Baptism makes a man perfect, which is in Effect to say, that this Delay of Baptism in christ was of a mystical signification, not for our necessary imitation.
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and it was not requisite that two broad seales, if I may so call them, of the King of heaven should bee put to the same deed, at the same time, both being entire.
and it was not requisite that two broad Seals, if I may so call them, of the King of heaven should be put to the same deed, At the same time, both being entire.
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Neither was it convenient that the figure and the verity, the type and the antitype, the sacrament of the old and of the new should meet at the same period;
Neither was it convenient that the figure and the verity, the type and the antitype, the sacrament of the old and of the new should meet At the same Period;
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but that there should be a good distance of time between them. 2 Christ needed not baptisme at all for himselfe, being conceived and borne without sinne,
but that there should be a good distance of time between them. 2 christ needed not Baptism At all for himself, being conceived and born without sin,
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3 That hee should daigne to let him lay his hands on his head, who was not worthy to untye his shooe; that the fountaine of all christianity, in whose name wee are all baptized, should receive his christendome, as wee speake, from another,
3 That he should deign to let him lay his hands on his head, who was not worthy to untie his shoe; that the fountain of all christianity, in whose name we Are all baptised, should receive his Christendom, as we speak, from Another,
or, to speake more properly, the spirituall Lazars bath, in those dayes when hee was about thirty yeeres of age? 2 If in that age hee would be baptized, to grace and countenance Johns baptisme,
or, to speak more properly, the spiritual Lazars both, in those days when he was about thirty Years of age? 2 If in that age he would be baptised, to grace and countenance Johns Baptism,
why would hee not bee baptized by an Angell, who first named him Jesus, but by John his servant? Was baptized of John. 4 If hee would bee baptized by a man, the rather to prove his manhood,
why would he not be baptised by an Angel, who First nam him jesus, but by John his servant? Was baptised of John. 4 If he would be baptised by a man, the rather to prove his manhood,
or countenance the ministery of man, why gave hee not order for some Font of gold to bee made for him, in a princely palace? why would hee uncloath himselfe in the open ayre,
or countenance the Ministry of man, why gave he not order for Some Font of gold to be made for him, in a princely palace? why would he unclothe himself in the open air,
The Lord and author of baptisme receiveth his owne badge and cognizance from his servant, Of John. The boundlesse ocean descendeth into the river, In Jordan. Well might, saith Barradius, the heavens bee opened, that the Angels might behold this wonderfull sight.
The Lord and author of Baptism receives his own badge and cognizance from his servant, Of John. The boundless Ocean Descendeth into the river, In Jordan. Well might, Says Barradius, the heavens be opened, that the Angels might behold this wonderful sighed.
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A strange and wonderfull baptisme indeed, in which he that was washed was purer than the Font it selfe, in which the person is not sanctified by the Sacrament,
A strange and wonderful Baptism indeed, in which he that was washed was Purer than the Font it self, in which the person is not sanctified by the Sacrament,
and in stead of a Sermon from the mouth of a mortall man, there was heard a voice from heaven, saying, This is my beloved Sonne in whom I am well pleased.
and in stead of a Sermon from the Mouth of a Mortal man, there was herd a voice from heaven, saying, This is my Beloved Son in whom I am well pleased.
In the passages of one and the selfe same story, where you finde most pregnant proofes of his infirmity and humility as man, there you have also most evident demonstration of his majesty and glory as God.
In the passages of one and the self same story, where you find most pregnant proofs of his infirmity and humility as man, there you have also most evident demonstration of his majesty and glory as God.
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than to descend into the river, and suffer himselfe to bee baptized by John? yet what greater glory than at his baptisme to have the heavens opened, and the holy Ghost in a visible shape to descend upon him,
than to descend into the river, and suffer himself to be baptised by John? yet what greater glory than At his Baptism to have the heavens opened, and the holy Ghost in a visible shape to descend upon him,
and from his aboad there tooke the appellation of Nazarene. This his countrey with his person was highly exalted upon the crosse the Trophee of his victory over the world;
and from his abode there took the appellation of Nazarene. This his country with his person was highly exalted upon the cross the Trophy of his victory over the world;
The sweet flower of Jesse would bee conceived in the wombe of the blessed virgin, a most sweet and unblasted flower, planted in Nazareth the flower of Galilee, that he might budde and become a Nazarene, that is, a flourishing flower.
The sweet flower of Jesse would be conceived in the womb of the blessed Virgae, a most sweet and unblasted flower, planted in Nazareth the flower of Galilee, that he might bud and become a Nazarene, that is, a flourishing flower.
I will adde no more at this time of Nazareth, but that as it was said of Archelaus, that Euripides was not famous for his acquaintance with Archelaus, but Archelaus for his acquaintance with Euripides: so for ought I ever read, Christ was not ennobled by Nazareth, but Nazareth honoured,
I will add no more At this time of Nazareth, but that as it was said of Archelaus, that Euripides was not famous for his acquaintance with Archelaus, but Archelaus for his acquaintance with Euripides: so for ought I ever read, christ was not ennobled by Nazareth, but Nazareth honoured,
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and because his Countrey-men shewed least respect to his person, and gave least credit to his doctrine, it fell out by the just judgement of God in the conquest of Palaestine by the Romanes, that the Galileans first smarted for their unbeliefe, the whole countrey being spoiled and laid waste by Vespasian. From Galilee we returne with our Saviour to Judaea, where hee met John, and was
and Because his Countrymen showed least respect to his person, and gave least credit to his Doctrine, it fell out by the just judgement of God in the conquest of Palestine by the Romans, that the Galileans First smarted for their unbelief, the Whole country being spoiled and laid waste by Vespasian. From Galilee we return with our Saviour to Judaea, where he met John, and was
why then should the health and salvation of all mankind take this purge? why should the immaculate lambe bee washed in the Font? why did hee desire the seale of remission of sinnes, who knew no sinne, neither was there guile found in his mouth? 1 S. Ambrose answereth, that our Lord was baptized, not that hee might bee cleansed by the water,
why then should the health and salvation of all mankind take this purge? why should the immaculate lamb be washed in the Font? why did he desire the seal of remission of Sins, who knew no sin, neither was there guile found in his Mouth? 1 S. Ambrose Answers, that our Lord was baptised, not that he might be cleansed by the water,
but (as was touched before) intending thereby to cleanse and sanctifie the water, that being washed by Christs flesh, it might thereby bee elevated to bee an instrument of the holy Ghost in the spirituall washing of the soule. 2 Saint Austine addeth that our Saviour vouchsafed to bee baptized, to draw all men to Christian baptisme;
but (as was touched before) intending thereby to cleanse and sanctify the water, that being washed by Christ Flesh, it might thereby be elevated to be an Instrument of the holy Ghost in the spiritual washing of the soul. 2 Saint Augustine adds that our Saviour vouchsafed to be baptised, to draw all men to Christian Baptism;
for why should any refuse to come to the Lords baptisme, when the Lord himselfe daigned to come to the baptisme of his servant? 3 Saint Jerome assigneth a third reason of Christs receiving baptisme from John, viz. that hee might ratifie,
for why should any refuse to come to the lords Baptism, when the Lord himself deigned to come to the Baptism of his servant? 3 Saint Jerome assigneth a third reason of Christ receiving Baptism from John, viz. that he might ratify,
and give authority to Saint Johns baptisme. 4 Calvin yeeldeth a fourth reason, that the faithfull might bee more assured that they are engraffed into Christ,
and give Authority to Saint Johns Baptism. 4 calvin yields a fourth reason, that the faithful might be more assured that they Are engrafted into christ,
The Lord commeth to doe honour to his servant, the sunne to bee enlightned by a starre, the fountaine to bee washed in his owne streame, the roote to receive sappe and moisture from the branch, God to receive the Sacrament from man.
The Lord comes to do honour to his servant, the sun to be enlightened by a star, the fountain to be washed in his own stream, the root to receive sap and moisture from the branch, God to receive the Sacrament from man.
John rough-hewed the Jewes with the axe of Gods judgements threatned against them, to cut them downe and cast them into hell-fire, unlesse they repented;
John rough-hewed the Jews with the axe of God's Judgments threatened against them, to Cut them down and cast them into hell-fire, unless they repented;
Christ strawed the swept roomes with the flowers of Paradise: John began, Christ finished; John baptized with water, Christ with the holy Ghost and with fire:
christ strawed the swept rooms with the flowers of Paradise: John began, christ finished; John baptised with water, christ with the holy Ghost and with fire:
The Ancients, who delighted much in Acrostickes, wrote for Christ, NONLATINALPHABET, that is, a Fish: for if you take the first letters of these words, NONLATINALPHABET, (Jesus Christ the son of God crucified) and joine them together, they make the word NONLATINALPHABET.
The Ancients, who delighted much in Acrostickes, wrote for christ,, that is, a Fish: for if you take the First letters of these words,, (jesus christ the son of God Crucified) and join them together, they make the word.
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This NONLATINALPHABET, or mystical Fish is taken by John in the river Jordan, and that head before which the Cherubins and Seraphins, and all Principalities in heaven bow, is bowed by John on earth,
This, or mystical Fish is taken by John in the river Jordan, and that head before which the Cherubim and Seraphim, and all Principalities in heaven bow, is bowed by John on earth,
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Here if you demand with the curious Schoole-Divines, why Jordan hath the honour and precedencie of all other rivers? why Christ made not choice rather of the Red sea, to bee baptized in it as hee fled into Egypt, considering the Red sea was an evident type of baptisme? For as Pharaoh and his hoste were drowned in the Red sea,
Here if you demand with the curious School divines, why Jordan hath the honour and precedency of all other Rivers? why christ made not choice rather of the Read sea, to be baptised in it as he fled into Egypt, considering the Read sea was an evident type of Baptism? For as Pharaoh and his host were drowned in the Read sea,
and the course of our nature turned another way? Or out of Aquinas, that as Elias after he had divided the waters of Jordan, was carried up into heaven in a fiery chariot;
and the course of our nature turned Another Way? Or out of Aquinas, that as Elias After he had divided the waters of Jordan, was carried up into heaven in a fiery chariot;
so after wee have parted the waters of the Font in our baptisme, through the fire of the holy Spirit wee are carried up, by divine contemplation first,
so After we have parted the waters of the Font in our Baptism, through the fire of the holy Spirit we Are carried up, by divine contemplation First,
where are they who will not stirre out of doores to receive Christs baptisme? Jesus came himselfe to Jordan, they will have Jordan by a secret pipe conveyed into their private houses.
where Are they who will not stir out of doors to receive Christ Baptism? jesus Come himself to Jordan, they will have Jordan by a secret pipe conveyed into their private houses.
Mistake mee not, I beseech you beloved brethren, I goe not about to streighten the bowels of our Mother the Church, which in great charity and compassion sendeth the water of life in baptisme to infirme infants,
Mistake me not, I beseech you Beloved brothers, I go not about to straighten the bowels of our Mother the Church, which in great charity and compassion sends the water of life in Baptism to infirm Infants,
or there lye any dirt in the street to foule their shooes, upon such or the like sleight occasions and frivolous pretences, to deprive God of his publike worship, the congregation of the spirituall foode, the infant of the benefit of the prayers of the whole assembly argueth a great neglect of the solemne worship of God,
or there lie any dirt in the street to foul their shoes, upon such or the like sleight occasions and frivolous pretences, to deprive God of his public worship, the congregation of the spiritual food, the infant of the benefit of the Prayers of the Whole assembly argue a great neglect of the solemn worship of God,
or of meaner gifts, at least in their account? Doth the potion worke the lesse because the Physitian that administreth it is himselfe crazie? doth the plaster lesse heale because it is applyed by an Apothecary that hath a sore hand? doth not the lees or sope scoure white which is received from the hand of a blackmore? is a piece of coine, bee it an Angell, or Soveraigne, or Jacobus, of lesse value if it bee tendered by a beggar? They need to be better catechized, who know not that the effect of the Sacrament dependeth upon the power and promise of God,
or of meaner Gifts, At least in their account? Does the potion work the less Because the physician that administereth it is himself crazy? does the plaster less heal Because it is applied by an Apothecary that hath a soar hand? does not the lees or soap scour white which is received from the hand of a Blackmore? is a piece of coin, be it an Angel, or Sovereign, or Jacobus, of less valve if it be tendered by a beggar? They need to be better Catechized, who know not that the Effect of the Sacrament dependeth upon the power and promise of God,
Doe they thinke it is pleasant to God to keepe state in their march towards heaven? to receive the Sacrament of Christian humility in pride? to professe the renouncing of the pompes and vanities of this world,
Do they think it is pleasant to God to keep state in their march towards heaven? to receive the Sacrament of Christian humility in pride? to profess the renouncing of the pomps and vanities of this world,
and in the very profession thereof at the Font to shew the pompe and vanity thereof? Calcare saeculi fastum majori fastu, for which Plato justly taxed Diogenes. But the time excludeth,
and in the very profession thereof At the Font to show the pomp and vanity thereof? Calcare Saeculi fastum majori Fastu, for which Plato justly taxed Diogenes. But the time excludeth,
and reverently and modestly brought, without displaying the ensignes of gentility, to holy baptisme; the publicke ministry is not neglected, the common Font is not despised.
and reverently and modestly brought, without displaying the ensigns of gentility, to holy Baptism; the public Ministry is not neglected, the Common Font is not despised.
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For yee are the Temple of the living God. Right Honourable, Right Worshipfull, &c. COnsecrate your hearts to the service of God, and dedicate your eares to his holy Word, For yee are the Temple of the living God.
For ye Are the Temple of the living God. Right Honourable, Right Worshipful, etc. COnsecrate your hearts to the service of God, and dedicate your ears to his holy Word, For ye Are the Temple of the living God.
What remaineth, but that wee now proceed with joy and comfort from the Pulpet to the Font, from the Word to the Sacrament, from feeding our owne soules to make a Christian soule? Solinus reporteth of a river in Baeotia that it turneth the colour of the sheepe that are washed in it, in such sort that if they were before blacke or dunne, they become presently as white as milke.
What remains, but that we now proceed with joy and Comfort from the Pulpit to the Font, from the Word to the Sacrament, from feeding our own Souls to make a Christian soul? Solinus Reporteth of a river in Boeotia that it turns the colour of the sheep that Are washed in it, in such sort that if they were before black or dun, they become presently as white as milk.
That may bee a fable, but this is Gospell, that such is the vertue of the consecrated waters of baptisme, wherein Christs lambes are usually washed through divine benediction upon this holy ordinance, that though they were never so blacke or foule before,
That may be a fable, but this is Gospel, that such is the virtue of the consecrated waters of Baptism, wherein Christ Lambs Are usually washed through divine benediction upon this holy Ordinance, that though they were never so black or foul before,
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yet after they come out of this laver they are most cleane and white, and so continue till they plunge themselves into the mire of worldly desires and fleshly lusts.
yet After they come out of this laver they Are most clean and white, and so continue till they plunge themselves into the mire of worldly Desires and fleshly Lustiest.
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O sacred Font of God, O royall Bath of Christ, O heavenly Laver, O spirituall Bethesda, infinitely exceeding that wonderfull poole in Jerusalem mentioned by Saint John. For that healed but bodily infirmities, this cureth spirituall maladies;
O sacred Font of God, Oh royal Bath of christ, Oh heavenly Laver, Oh spiritual Bethesda, infinitely exceeding that wonderful pool in Jerusalem mentioned by Saint John. For that healed but bodily infirmities, this cureth spiritual maladies;
If the heathen Orator making an Oration in aede Concordiae (a Temple consecrated to their goddesse Concord) used the place for a Topick, and drew an argument from the house inscription where they met, to perswade peace and concord:
If the heathen Orator making an Oration in Aede Concordiae (a Temple consecrated to their goddess Concord) used the place for a Topic, and drew an argument from the house inscription where they met, to persuade peace and concord:
and the Apostle himselfe tooke the advantage of the title of an Altar at Athens to declare unto them the true God, whom they ignorantly worshipped: and in his Epistle to Philemon alludeth to the name of his unthrifty servant Onesimus, assuring him that howsoever in former time he had beene unprofitable,
and the Apostle himself took the advantage of the title of an Altar At Athens to declare unto them the true God, whom they ignorantly worshipped: and in his Epistle to Philemon alludeth to the name of his unthrifty servant Onesimus, assuring him that howsoever in former time he had been unprofitable,
and many holy duties enforced from the sacred appellation in my text, wherewith your honourable society is graced, that you may bee indeed what you are called, The Temple of the living God.
and many holy duties Enforced from the sacred appellation in my text, wherewith your honourable society is graced, that you may be indeed what you Are called, The Temple of the living God.
1 Atrium, the outward court. 2 Sanctum, the holy place. 3 Sanctum sanctorum, the holy of holies. 1 In the outward court the people stood. 2 In the holy place the Priests offered their daily sacrifice. 3 In the holy of holies the high Priest appeared once a yeere. 1 Yee are, resembleth the outward court, where the people were. 2 Temple, the holy place. 3 The living God, the most holy.
1 Atrium, the outward court. 2 Sanctum, the holy place. 3 Sanctum sanctorum, the holy of holies. 1 In the outward court the people stood. 2 In the holy place the Priests offered their daily sacrifice. 3 In the holy of holies the high Priest appeared once a year. 1 Ye Are, resembles the outward court, where the people were. 2 Temple, the holy place. 3 The living God, the most holy.
In passing through these spaces and partitions, let the eye of your religious observation fall upon 1 The proper title of the Elect, Temple. 2 The proper owner of the Temple, God. 3 The proper attribute of God, Living. 1 For expresseth and presseth a reason, What agreement, &c. For. 2 Yee specifieth the persons. 3 Are pointeth to the time. 4 The Temple is the title of Gods children. 5 Of God is added for distinction of Temples. 6 Living is adjoyned for distinction of Gods. 1 There are many who deserve to bee called cages of uncleane birds,
In passing through these spaces and partitions, let the eye of your religious observation fallen upon 1 The proper title of the Elect, Temple. 2 The proper owner of the Temple, God. 3 The proper attribute of God, Living. 1 For Expresses and Presseth a reason, What agreement, etc. For. 2 Ye specifieth the Persons. 3 are pointeth to the time. 4 The Temple is the title of God's children. 5 Of God is added for distinction of Temples. 6 Living is adjoined for distinction of God's 1 There Are many who deserve to be called cages of unclean Birds,
and to whom indeed is due more reverence, in whom shineth more sanctity, with whom is found more safety than Gods secret ones, who as stones coupled together, and built upon the corner stone Christ Jesus, rise up towards heaven,
and to whom indeed is due more Reverence, in whom shines more sanctity, with whom is found more safety than God's secret ones, who as stones coupled together, and built upon the corner stone christ jesus, rise up towards heaven,
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which hee conveigheth to us in a threefold channell, 1 The broader of nature: 2 The narrower of grace: 3 The overflowing and everspringing of glory. For: The reason standeth thus.
which he conveigheth to us in a threefold channel, 1 The Broader of nature: 2 The narrower of grace: 3 The overflowing and everspringing of glory. For: The reason Stands thus.
It was an abomination by the Law to touch any dead thing, Whosoever toucheth any thing that is uncleane by the dead, &c. and are not they that live in pleasure and sensuality dead while they are alive? but she that liveth in pleasure is dead whilest shee liveth.
It was an abomination by the Law to touch any dead thing, Whosoever touches any thing that is unclean by the dead, etc. and Are not they that live in pleasure and sensuality dead while they Are alive? but she that lives in pleasure is dead whilst she lives.
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and forbiddeth them his house? Those who are of worth seek to preserve their credit and good name as a precious oyntment, which is soone corrupted by the impure ayre of nasty society.
and forbiddeth them his house? Those who Are of worth seek to preserve their credit and good name as a precious ointment, which is soon corrupted by the impure air of nasty society.
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Man in Paradise might be like the plants of Paradise, of which Athanasius reporteth that they imparted an aromaticall savour to the trees neere adjoyning:
Man in Paradise might be like the plants of Paradise, of which Athanasius Reporteth that they imparted an aromatical savour to the trees near adjoining:
but since man was cast out, the corruption of his nature maketh him resemble rather the wan and withered vine in the Poet, which tooke away the fresh colour and sap from the neighbour vine;
but since man was cast out, the corruption of his nature makes him resemble rather the wan and withered vine in the Poet, which took away the fresh colour and sap from the neighbour vine;
The sound man by lying with the sicke loseth his health, yet the sicke man by lying with the whole man gaineth not his health; the exchange is not mutuall.
The found man by lying with the sick loses his health, yet the sick man by lying with the Whole man gains not his health; the exchange is not mutual.
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If Joseph living in Pharaohs Court learned to sweare by the life of Pharaoh, and the people of God being mingled with the heathen learned their workes:
If Joseph living in Pharaohs Court learned to swear by the life of Pharaoh, and the people of God being mingled with the heathen learned their works:
I shall not need by arguments to deterre any understanding Christian from comming within the verge of so dangerous an impiety, the guilt whereof lyeth not onely upon those whose soules and bodies have been agents in Idols services,
I shall not need by Arguments to deter any understanding Christian from coming within the verge of so dangerous an impiety, the guilt whereof lies not only upon those whose Souls and bodies have been agents in Idols services,
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Let them therefore beware of some fearfull judgement of God, who without any calling or commission, out of meere curiosity, enter into the house of Rimmon, and behold those Idolatrous rites wherewith Romish superstition hath corrupted the pure worship of God.
Let them Therefore beware of Some fearful judgement of God, who without any calling or commission, out of mere curiosity, enter into the house of Rimmon, and behold those Idolatrous Rites wherewith Romish Superstition hath corrupted the pure worship of God.
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The Corinthians, whom S. Paul in these words plucks, as it were, violently out of the idols Temple, had as colorable a pretence as these Naamans can have.
The Corinthians, whom S. Paul in these words plucks, as it were, violently out of the Idols Temple, had as colorable a pretence as these Naamans can have.
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They proceeded farther in their defence, alledging that they knew the idoll was nothing, and in their eating of things offered to it, they had no relation to the Paynim deity,
They proceeded farther in their defence, alleging that they knew the idol was nothing, and in their eating of things offered to it, they had no Relation to the Paynim deity,
And is not this the fairest glosse they set upon their foule and scandalous practise in pressing into Popish chappels, that they know the sacrifice of the Masse is nothing,
And is not this the Fairest gloss they Set upon their foul and scandalous practice in pressing into Popish Chapels, that they know the sacrifice of the Mass is nothing,
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neither doe they any reverence at all to image or picture, but to God, to whom they pray against those superstitions even when they are at them? But what doth the Apostle answer to the Corinthians? viz. That though the idoll bee nothing in it selfe, yet sith it is a supposed Deity in the minde of the Idolater, who intendeth a religious worship thereunto, in keeping those heathenish feasts, a Christian may not joyne with him in the outward action of his idoll service (whatsoever the intention be) without receiving a foule staine both in his conscience and in his good name.
neither do they any Reverence At all to image or picture, but to God, to whom they pray against those superstitions even when they Are At them? But what does the Apostle answer to the Corinthians? viz. That though the idol be nothing in it self, yet sith it is a supposed Deity in the mind of the Idolater, who intends a religious worship thereunto, in keeping those Heathenish feasts, a Christian may not join with him in the outward actium of his idol service (whatsoever the intention be) without receiving a foul stain both in his conscience and in his good name.
and bee tainted with idolatry, or spotted with superstition? Was it unlawfull for the Corinthians to partake with idolaters in meats offered unto idols,
and be tainted with idolatry, or spotted with Superstition? Was it unlawful for the Corinthians to partake with Idolaters in Meats offered unto Idols,
or light and darkenesse, or Christ and Belial; certainely all Interimists, and Pseudo-Cassanders, and catholike Moderators of these times, who goe about to bring Christ and Antichrist to an enterview, sodder unity and schisme, piece faith and heresie,
or Light and darkness, or christ and Belial; Certainly all Interimists, and Pseudo-Cassanders, and catholic Moderators of these times, who go about to bring christ and Antichrist to an interview, sodder unity and Schism, piece faith and heresy,
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Yee. The light of the sunne is common unto all, but not his influence: in like manner there are certaine enlightning gifts which are not denied to the unregenerate,
Ye. The Light of the sun is Common unto all, but not his influence: in like manner there Are certain enlightening Gifts which Are not denied to the unregenerate,
he maketh it death to put that holy oyntment to any common use, and shall wee thinke that hee will shed the oyntment of his spirit into any impure or prophane heart? will hee cast his pearle before swine? The piety of Paynims is Necromancy or Idolatry, of Heretickes is Will-worship, of Hypocrites is Formality, of Schismaticks is Faction.
he makes it death to put that holy ointment to any Common use, and shall we think that he will shed the ointment of his Spirit into any impure or profane heart? will he cast his pearl before Swine? The piety of Pagans is Necromancy or Idolatry, of Heretics is Will-worship, of Hypocrites is Formality, of Schismatics is Faction.
The Church in the song of Solomon is compared to a garden enclosed, or a fountaine sealed. The prophane and ungodly drinke not of the river of her pleasures, they taste not of her delicate fruits, they who overcome not eat not the hidden Manna: as they partake not of the Spouse her graces,
The Church in the song of Solomon is compared to a garden enclosed, or a fountain sealed. The profane and ungodly drink not of the river of her pleasures, they taste not of her delicate fruits, they who overcome not eat not the hidden Manna: as they partake not of the Spouse her graces,
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Saints by inchoation, Saints by regeneration of grace, Saints by daily renovation of the inward man, Saints by devotion and dedication of themselves wholly to God, Saints by inhabitation of the holy spirit in them, which maketh them a holy Temple of the living God.
Saints by inchoation, Saints by regeneration of grace, Saints by daily renovation of the inward man, Saints by devotion and dedication of themselves wholly to God, Saints by inhabitation of the holy Spirit in them, which makes them a holy Temple of the living God.
For wee that are many yet are truely one, many graines one bread, many sheepe one fold, many members one body, many branches one vine, many private oratories or chaplets but one Temple.
For we that Are many yet Are truly one, many grains one bred, many sheep one fold, many members one body, many branches one vine, many private oratories or chaplets but one Temple.
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The Philosophers finde it in the naturall, the States-men in the politicke, and I pray God wee finde it not in the mysticall body of Christ, That division tends to corruption, and dissolution to death.
The Philosophers find it in the natural, the Statesmen in the politic, and I pray God we find it not in the mystical body of christ, That division tends to corruption, and dissolution to death.
in like manner the Church and Commonwealth, which are supported, and as it were borne up above water by unity, are drowned in perdition by discord, dissention, schisme, and faction.
in like manner the Church and Commonwealth, which Are supported, and as it were born up above water by unity, Are drowned in perdition by discord, dissension, Schism, and faction.
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How can a sinew hold steddy the joint if it bee sprayned, or broken, or cut in sunder? Religion (beloved brethren) is the band of all society, the strongest sinew of Church or Commonwealth;
How can a sinew hold steady the joint if it be sprained, or broken, or Cut in sunder? Religion (Beloved brothers) is the band of all society, the Strongest sinew of Church or Commonwealth;
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O let no envious man sow upon it those tares which of late have sprung up in such abundance in our neighbour countries, that they have almost choaked all the good wheat.
Oh let no envious man sow upon it those tares which of late have sprung up in such abundance in our neighbour countries, that they have almost choked all the good wheat.
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and endeavour to the utmost of our power to preserve the unity of the spirit in the bond of peace, that our spirituall Jerusalem may resemble the old Byzantium, the stones whereof were so matched,
and endeavour to the utmost of our power to preserve the unity of the Spirit in the bound of peace, that our spiritual Jerusalem may resemble the old Byzantium, the stones whereof were so matched,
Glorious things are spoken of you, O ye chosen of God, yee are tearmed vessels of honour, lights of the world, a chosen generation, a royall priesthood, a peculiar people, a celestiall society;
Glorious things Are spoken of you, Oh you chosen of God, ye Are termed vessels of honour, lights of the world, a chosen generation, a royal priesthood, a peculiar people, a celestial society;
and in a sense not altogether improper, we may tearme the world, the Temple of the Church, the Church the Temple of our bodies, our bodies the Temples of our soules,
and in a sense not altogether improper, we may term the world, the Temple of the Church, the Church the Temple of our bodies, our bodies the Temples of our Souls,
If exception bee made to this reason, that dwelling proveth a House, but not a Temple, Calvin answereth acutely, that if wee speake of the habitation of a man, wee cannot from thence conclude that the place where he abideth is a Temple:
If exception be made to this reason, that Dwelling Proves a House, but not a Temple, calvin Answers acutely, that if we speak of the habitation of a man, we cannot from thence conclude that the place where he Abideth is a Temple:
It might bee sayd as truly of the stable where Christ lay, as of the place where God appeared to Jacob, This is the house of God, and the gate of heaven.
It might be said as truly of the stable where christ lay, as of the place where God appeared to Jacob, This is the house of God, and the gate of heaven.
and wilt thou dwell in my house, in the narrow roome of my heart? Isocrates answered well for a Philosopher, to that great question, What is the greatest thing in the least? The minde, said hee, in mans body.
and wilt thou dwell in my house, in the narrow room of my heart? Isocra answered well for a Philosopher, to that great question, What is the greatest thing in the least? The mind, said he, in men body.
But Saint Paul teacheth us to give a better answer, to wit, God in mans soule. And how fitly hee tearmeth here believers the Temple of God, will appeare most evidently by paralleling the inward and outward Temple of God, the Church and the soule.
But Saint Paul Teaches us to give a better answer, to wit, God in men soul. And how fitly he termeth Here believers the Temple of God, will appear most evidently by paralleling the inward and outward Temple of God, the Church and the soul.
6. Sixtly, doe not our feet in some sort resemble the foundation, our legges the pillars, our sides the walls, our mouth the doore, our eyes the windowes, our head the roofe of a Temple? Is not our body an embleme of the body of the Church,
6. Sixty, do not our feet in Some sort resemble the Foundation, our legs the pillars, our sides the walls, our Mouth the door, our eyes the windows, our head the roof of a Temple? Is not our body an emblem of the body of the Church,
If this be a true definition of a Temple, and description of the Ornaments thereof, they are certainly much to be blamed, who make no reckoning of the spirituall Temple of God, in comparison of the materiall:
If this be a true definition of a Temple, and description of the Ornament thereof, they Are Certainly much to be blamed, who make no reckoning of the spiritual Temple of God, in comparison of the material:
It will little make for the glory of their Church to paint their rood-lofts, to engrave their pillars, to carve their timber, to gild their altars, to set forth their crosses with jewells and precious stones,
It will little make for the glory of their Church to paint their rood-lofts, to engrave their pillars, to carve their timber, to gild their Altars, to Set forth their Crosses with Jewels and precious stones,
to have golden miters, golden vessels, golden shrines, golden bells, golden snuffers and snuffe-dishes, if as Boniface of Mentz long agoe complained, Their Priests are but wooden or leaden.
to have golden miters, golden vessels, golden shrines, golden Bells', golden snuffers and Snuff-dishes, if as Boniface of Mainz long ago complained, Their Priests Are but wooden or leaden.
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In which words hee doth not simply condemne the use of gold or silver in the service of God, no more than Saint Peter doth in the attire of godly Matrons, (Whose adorning let it not be that outward adorning of plaiting the haire,
In which words he does not simply condemn the use of gold or silver in the service of God, no more than Saint Peter does in the attire of godly Matrons, (Whose adorning let it not be that outward adorning of plaiting the hair,
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Rhenamus reporteth that hee saw at Mentz two Cranes standing in silver, into the belly whereof the Priests by a device put fire and frankincense so artificially, that all the smoake and sweet perfume came out at the Cranes beakes.
Rhenamus Reporteth that he saw At Mainz two Cranes standing in silver, into the belly whereof the Priests by a device put fire and frankincense so artificially, that all the smoke and sweet perfume Come out At the Cranes beaks.
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and Dyonisius with Aesculapius, in cutting off his golden beard, alledging for it, that it was not fit the sonne should have a beard seeing the Father had none:
and Dionysius with Aesculapius, in cutting off his golden beard, alleging for it, that it was not fit the son should have a beard seeing the Father had none:
but who dares handle a live serpent, or play with the paw of a ramping and roaring lion? how much more fearfull by infinite degrees a thing is it to fall into the hands of the living God, who with the breath of his mouth is able to blow downe the whole frame of nature,
but who dares handle a live serpent, or play with the paw of a ramping and roaring Lion? how much more fearful by infinite Degrees a thing is it to fallen into the hands of the living God, who with the breath of his Mouth is able to blow down the Whole frame of nature,
When wee call upon the living God, wee call upon the true God, the everlasting God, the Father of spirits, the Author of life, the Almighty, All-sufficient, All-working God;
When we call upon the living God, we call upon the true God, the everlasting God, the Father of spirits, the Author of life, the Almighty, All-sufficient, All-working God;
1. To distinguish him from the false gods of the Gentiles, which were dead and senselesse stockes, bearing for the most part the image of a dead man, deified after death.
1. To distinguish him from the false God's of the Gentiles, which were dead and senseless stocks, bearing for the most part the image of a dead man, deified After death.
whereupon hee inferreth, What folly was it to worship such gods for the preservation of the city and countrey, which were not able to keepe their owne keepers? but the true God preserveth them that serve him,
whereupon he infers, What folly was it to worship such God's for the preservation of the City and country, which were not able to keep their own keepers? but the true God Preserveth them that serve him,
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2 God is called the living God, because hee is all life, hee understandeth and willeth, decreeth and executeth, beginneth and endeth, observeth and ordereth, appointeth and effecteth all things:
2 God is called the living God, Because he is all life, he understands and wills, decreeth and Executeth, begins and Endeth, observeth and Ordereth, appoints and Effecteth all things:
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But over and above, every faithfull man hath an estate of three lives in Gods promises: 1 The life of nature (which implyeth the former three) at our entrance into the world. 2 The life of grace at our entrance into the Church, 3 The life of glory at our entrance into Heaven.
But over and above, every faithful man hath an estate of three lives in God's promises: 1 The life of nature (which Implies the former three) At our Entrance into the world. 2 The life of grace At our Entrance into the Church, 3 The life of glory At our Entrance into Heaven.
the life of Angels is their contemplation, of Divels is their torment, of Men is their action, of Beasts their s••e and motion, of Plants their growth;
the life of Angels is their contemplation, of Devils is their torment, of Men is their actium, of Beasts their s••e and motion, of Plants their growth;
Why should they take sanctuary who are 〈 … 〉 s•nctu•ry oftentimes to save the greatest offenders from God• 〈 ◊ 〉 ▪ Such a sanctuary was Noah to the old world, Lot to 〈 … 〉, Saint John to those that were in the house, Saint 〈 … 〉 were in the shippe with him.
Why should they take sanctuary who Are 〈 … 〉 s•nctu•ry oftentimes to save the greatest offenders from God• 〈 ◊ 〉 ▪ Such a sanctuary was Noah to the old world, Lot to 〈 … 〉, Saint John to those that were in the house, Saint 〈 … 〉 were in the ship with him.
4 Are our bodies and soules the Temple, and our faculties and members the Chappels of the holy Ghost? how holy then ought wee to be in our inward and outward man? how pure in our soules,
4 are our bodies and Souls the Temple, and our faculties and members the Chapels of the holy Ghost? how holy then ought we to be in our inward and outward man? how pure in our Souls,
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and use curses and execrations, wee profane Gods Temple? so oft as wee draw bloud of our brother wee pollute it? so oft as wee corrupt him wee destroy it? so oft as wee defile our bodies with fornication,
and use curses and execrations, we profane God's Temple? so oft as we draw blood of our brother we pollute it? so oft as we corrupt him we destroy it? so oft as we defile our bodies with fornication,
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even under his eye? Men and brethren, in this case what shall we doe? for who hath not in some kinde or other polluted Gods holy Temple, his soule and body? Lactantius giveth us the best counsell that may bee, Mundemus hoc Templum, Let us cleanse and purifie this Temple which wee have defiled.
even under his eye? Men and brothers, in this case what shall we do? for who hath not in Some kind or other polluted God's holy Temple, his soul and body? Lactantius gives us the best counsel that may be, Mundemus hoc Templum, Let us cleanse and purify this Temple which we have defiled.
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or set up by us, not in the Temple, but in our hearts, and let us carefully cleanse this Temple, which is soyled and blacked, not with smoake and dust,
or Set up by us, not in the Temple, but in our hearts, and let us carefully cleanse this Temple, which is soiled and blacked, not with smoke and dust,
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O thou who dwellest in the highest heavens, come downe and visit thy lower houses, our bodies and soules, dedicated unto thee, take a lodging with us for a while in our earthly Tabernacles;
O thou who dwellest in the highest heavens, come down and visit thy lower houses, our bodies and Souls, dedicated unto thee, take a lodging with us for a while in our earthly Tabernacles;
A Sermon preached at S. Jones's before the right honourable the Earles of Oxford, Exeter, and Southampton; and divers other Captaines and Commanders ready to take their journies into the Low-Countries, in the yeere 1621. THE EIGHTEENTH SERMON. JOSUAH 1.9.
A Sermon preached At S. Jones's before the right honourable the Earls of Oxford, Exeter, and Southampton; and diverse other Captains and Commanders ready to take their journeys into the Low countries, in the year 1621. THE EIGHTEENTH SERMON. JOSHUA 1.9.
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for the Lord thy God is with thee whithersoever thou goest. Right Honourable, Right Worshipfull, &c. I Find this Aphorisme in the prime Writers of our common laws, Gladius gladium juvat, the one sword steeds the other:
for the Lord thy God is with thee whithersoever thou goest. Right Honourable, Right Worshipful, etc. I Find this Aphorism in the prime Writers of our Common laws, Gladius Gladium Juvat, the one sword steeds the other:
whereby is meant that the Ecclesiasticall and Temporall powers mutually ayde and assist each other; that Canons improve lawes, and lawes corroborate canons;
whereby is meant that the Ecclesiastical and Temporal Powers mutually aid and assist each other; that Canonas improve laws, and laws corroborate Canonas;
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and againe, where the ecclesiastical arme is weak, the secular strengtheneth it by executing corporall punishments upon such delinquents as stand out in contempt of spirituall.
and again, where the ecclesiastical arm is weak, the secular strengtheneth it by executing corporal punishments upon such delinquents as stand out in contempt of spiritual.
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For the word of God, which is the sword of the spirit, by divine exhortations and promises sets such an edge upon the material, that Gods men of war therewith easily cut in pieces the armour,
For the word of God, which is the sword of the Spirit, by divine exhortations and promises sets such an edge upon the material, that God's men of war therewith Easily Cut in Pieces the armour,
The Jewes never acquitted themselves so worthily, nor fought so victoriously, as when they received their armour out of the Temple from the Priests hands:
The Jews never acquitted themselves so worthily, nor fought so victoriously, as when they received their armour out of the Temple from the Priests hands:
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and after Constantine the great having seen a vision in the ayre, and heard a voice from Heaven, In hoc signo vinces, set the crosse upon the Eagle in his Ensigne, his Christian souldiers marched on so courageously,
and After Constantine the great having seen a vision in the air, and herd a voice from Heaven, In hoc Sign vinces, Set the cross upon the Eagl in his Ensign, his Christian Soldiers marched on so courageously,
no speech or oration like to a Sermon to rowze up their spirits, and put courage and valour into their hearts, who fight the Lords battels. None putteth on so resolutely,
no speech or oration like to a Sermon to rouse up their spirits, and put courage and valour into their hearts, who fight the lords battles. None putteth on so resolutely,
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Hee cannot but be such as Josuah is here willed to be, that is strong, and of a good courage, affraid of no adverse power, dismayed with no preparations on the contrary part, appaled at no colours, no not at the wan and ghastly colours of death it selfe:
He cannot but be such as Joshua is Here willed to be, that is strong, and of a good courage, afraid of no adverse power, dismayed with no preparations on the contrary part, appalled At no colours, no not At the wan and ghastly colours of death it self:
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This courage cannot be well grounded, unlesse it have Gods command, or at least warrant for the service (Have not I commanded thee?) and his presence for our aide and assistance (The Lord thy good is with thee.) If we have Gods command or allowance for the service we undertake,
This courage cannot be well grounded, unless it have God's command, or At least warrant for the service (Have not I commanded thee?) and his presence for our aid and assistance (The Lord thy good is with thee.) If we have God's command or allowance for the service we undertake,
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A good cause maketh a good courage, as wholesome meat breeds good bloud (Have not I commanded thee?) be strong, &c. A good courage in a good quarrell cannot want Gods assistance, The Lord thy God is with thee.
A good cause makes a good courage, as wholesome meat breeds good blood (Have not I commanded thee?) be strong, etc. A good courage in a good quarrel cannot want God's assistance, The Lord thy God is with thee.
And Drusius, in his Commentary upon the Hebrew words of the New Testament, out of Baal Aruch, and Elias, proveth, that Josuah and Jesus are all one name.
And Drusius, in his Commentary upon the Hebrew words of the New Testament, out of Baal Aruch, and Elias, Proves, that Joshua and jesus Are all one name.
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Jesus Christ instructeth and encourageth Jesus Nave, the substance formes the shadow, the face drawes the picture, the truth fitteth and accommodateth the type.
jesus christ Instructeth and Encourageth jesus Nave, the substance forms the shadow, the face draws the picture, the truth fits and accommodateth the type.
when wee reade of his passing over Jordan, before hee gained his greatest victories, we must thinke of Jesus passing the river Cedron before his passion:
when we read of his passing over Jordan, before he gained his greatest victories, we must think of jesus passing the river Cedron before his passion:
when we reade of Josuahs placing 12. stones for a memoriall to the children of Israel for ever, let us thinke of Jesus his setting 12. precious stones in the foundation of the heavenly Jerusalem:
when we read of Joshuas placing 12. stones for a memorial to the children of Israel for ever, let us think of jesus his setting 12. precious stones in the Foundation of the heavenly Jerusalem:
Lastly, when we reade of Josuahs forcible entry, and taking possession of the earthly, let us meditate upon Jesus his victorious entry into the celestiall Canaan.
Lastly, when we read of Joshuas forcible entry, and taking possession of the earthly, let us meditate upon jesus his victorious entry into the celestial Canaan.
For the clearing of which commission of Josuah, two questions are to be debated: 1. Whether warre in generall can stand with Religion. 2. Whether this warre in particular could stand with Justice.
For the clearing of which commission of Joshua, two questions Are to be debated: 1. Whither war in general can stand with Religion. 2. Whither this war in particular could stand with justice.
First, they alledge that Christ our Lord is stiled the Prince of peace, that his Spouse, the Church, is said to have nothing red about her but her lips;
First, they allege that christ our Lord is styled the Prince of peace, that his Spouse, the Church, is said to have nothing read about her but her lips;
As Christ is stiled the Prince of peace, so God is in holy Scripture every where honoured with the title of the Lord of hosts; and the Spouse of Christ is described to be terrible as an Army with banners. It followeth not, that because Christian Religion perswadeth patience, that therefore it abates courage:
As christ is styled the Prince of peace, so God is in holy Scripture every where honoured with the title of the Lord of hosts; and the Spouse of christ is described to be terrible as an Army with banners. It follows not, that Because Christian Religion Persuadeth patience, that Therefore it abates courage:
And therefore, as Saint Jerome, though otherwise hee seem partiall for virginity against marriage, yet in this respect hee preferreth marriage, because it begets virgins:
And Therefore, as Saint Jerome, though otherwise he seem partial for virginity against marriage, yet in this respect he preferreth marriage, Because it begets Virgins:
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And therefore though in the first building of the Temple there were no noise of any iron toole, yet in the second they built with their tooles in one hand and their sword in the other.
And Therefore though in the First building of the Temple there were no noise of any iron tool, yet in the second they built with their tools in one hand and their sword in the other.
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And doe wee not reade, that the servants of God by faith have subdued Kingdomes? Was it not fore-told of them, that they should binde Kings in chaines, and Nobles in linkes of iron, to execute upon them the judgement written, This honour have all his Saints? Doth not the Kingly Prophet David by the spirit give them the word, Arme, arme: Let the high praises of God be in their mouths, and a two edged sword in their hands? If Saint John Baptist had judged the profession of a souldier incompatible with the calling of a Christian,
And do we not read, that the Servants of God by faith have subdued Kingdoms? Was it not foretold of them, that they should bind Kings in chains, and Nobles in links of iron, to execute upon them the judgement written, This honour have all his Saints? Does not the Kingly Prophet David by the Spirit give them the word, Arm, arm: Let the high praises of God be in their mouths, and a two edged sword in their hands? If Saint John Baptist had judged the profession of a soldier incompatible with the calling of a Christian,
but when the onely meanes to save the life-bloud about the heart, is to let out some of the corrupt bloud in other parts, hee is a cruell Physician that will n•• pricke a veine.
but when the only means to save the lifeblood about the heart, is to let out Some of the corrupt blood in other parts, he is a cruel physician that will n•• prick a vein.
and every mans private fortunes, when R••i••ion and our Faith lyeth on bleeding, not to use the speediest meanes that ••y bee to drive away Usurpers, Invaders, Rebells, Traitors,
and every men private fortune's, when R••i••ion and our Faith lies on bleeding, not to use the speediest means that ••y be to drive away Usurpers, Invaders, Rebels, Traitors,
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To conclude, if any upon what pretext soeve• shall cast a blurre upon the noble & honourable profession of a souldier, he goeth about not onely to take off the Garland from the heads of all Davids Worthies,
To conclude, if any upon what pretext soeve• shall cast a blur upon the noble & honourable profession of a soldier, he Goes about not only to take off the Garland from the Heads of all Davids Worthies,
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but also the Crowne from David himselfe, and Constantine the great, and Theodosius, and many other the most glorious Princes that ever swayed mortall Scepters.
but also the Crown from David himself, and Constantine the great, and Theodosius, and many other the most glorious Princes that ever swayed Mortal Sceptres.
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All that Christianity requireth in waging warre, is comprised in that golden sentence of Saint Austin, Esto bellando pacificus; Be thou a peace-maker even in warring, warre with peace, warre for peace.
All that Christianity requires in waging war, is comprised in that golden sentence of Saint Austin, Esto bellando Pacificus; Be thou a peacemaker even in warring, war with peace, war for peace.
and let this be the end of taking up armes, that armes may be safely laid downe on all hands And that warres especially thus managed are lawfull and warrantable even among Christians, none but braine-sicke Anabaptists doubt:
and let this be the end of taking up arms, that arms may be safely laid down on all hands And that wars especially thus managed Are lawful and warrantable even among Christians, none but brainsick Anabaptists doubt:
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But what kinde of warres are lawfull, is a point not so soone determined. Some are meerly for defensive warres, Sola gerat miles quibus arma coerceat arma.
But what kind of wars Are lawful, is a point not so soon determined. some Are merely for defensive wars, Sola gerat miles quibus arma coerceat arma.
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and to judge when they are necessary, belongeth to the soveraigne power of the State, in whomsoever it resideth, either in the Prince, as in all free Monarchies;
and to judge when they Are necessary, belongeth to the sovereign power of the State, in whomsoever it resideth, either in the Prince, as in all free Monarchies;
In these words the Lord of hosts inspireth Josuah the Generall of his Army with the spirit of fortitude and courage, to performe this noble service, to settle his people in their long promised inheritance:
In these words the Lord of hosts inspireth Joshua the General of his Army with the Spirit of fortitude and courage, to perform this noble service, to settle his people in their long promised inheritance:
I am thy God, and will be thy guard and convoy in all thy wayes whithersoever thou shalt goe. Fortitude and magnanimity is one of the cardinall vertues consisting in a mediocrity,
I am thy God, and will be thy guard and convoy in all thy ways whithersoever thou shalt go. Fortitude and magnanimity is one of the cardinal Virtues consisting in a mediocrity,
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It is usually divided into two kindes: 1. Fortitudinem in ferendo: Fortitude in bearing. 2. Fortitudinem in feriendo: Fortitude in attempting, or assailing.
It is usually divided into two Kinds: 1. Fortitudinem in ferendo: Fortitude in bearing. 2. Fortitudinem in feriendo: Fortitude in attempting, or assailing.
as an edge of valour or courage, to set upon all difficulties, and goe through all dangers, not sticking at death it selfe, NONLATINALPHABET, the king of all feares. This vertue is called in Greeke, NONLATINALPHABET, from NONLATINALPHABET, from a word signifying a man,
as an edge of valour or courage, to Set upon all difficulties, and go through all dangers, not sticking At death it self,, the King of all fears. This virtue is called in Greek,, from, from a word signifying a man,
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and other ensignes of honour have beene appropriated to this vertue, and that deservedly. For all other arts and professions whatsoever, lye under the safe protection of it.
and other ensigns of honour have been appropriated to this virtue, and that deservedly. For all other arts and professions whatsoever, lie under the safe protection of it.
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The great Philosopher Aristotle seemeth to subscribe to this conclusion: for in martialling morall vertues in their order, hee giveth magnanimity the first place:
The great Philosopher Aristotle seems to subscribe to this conclusion: for in martialing moral Virtues in their order, he gives magnanimity the First place:
and what so difficult as willingly to hazzard our life, & contemne death? If reason can work this in a morall man, shall not religion much more in a Christian? If fame,
and what so difficult as willingly to hazard our life, & contemn death? If reason can work this in a moral man, shall not Religion much more in a Christian? If fame,
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and an incorruptible garland, and hope of an immarcessible crowne breed more generous resolutions in those who have given their names to the Lord of Hosts, to fight his battels? especially considering that valour and courage, as it is more honourable,
and an incorruptible garland, and hope of an Immarcessible crown breed more generous resolutions in those who have given their names to the Lord of Hosts, to fight his battles? especially considering that valour and courage, as it is more honourable,
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our trembling at danger bringeth more danger upon us, by making us unable to resist. For this cowardly affection worketh not onely upon the soule, but upon the body also;
our trembling At danger brings more danger upon us, by making us unable to resist. For this cowardly affection works not only upon the soul, but upon the body also;
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But the strongest motive to fortitude, and most effectuall incentive to courage, and surest ground of confidence, is that which now followeth in the last place.
But the Strongest motive to fortitude, and most effectual incentive to courage, and Surest ground of confidence, is that which now follows in the last place.
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If the Lord thy God bee with thee, his wisedome is with thee to direct thee, his power to protect thee, his strength to support thee, his goodnesse to maintaine thee, his bounty to reward thee, his word to encourage thee, and,
If the Lord thy God be with thee, his Wisdom is with thee to Direct thee, his power to Pact thee, his strength to support thee, his Goodness to maintain thee, his bounty to reward thee, his word to encourage thee, and,
Where the Israelites lamentably deplore their ill successe in war, they attribute it to Gods absence, Thou goest not forth, say they, with our armies. And to the end that they might be more assured of Gods presence with them in their battels, they carryed the Arke of God with them,
Where the Israelites lamentably deplore their ill success in war, they attribute it to God's absence, Thou goest not forth, say they, with our armies. And to the end that they might be more assured of God's presence with them in their battles, they carried the Ark of God with them,
The Lacedaemonians being overtaken by the Persian horse, and overwhelmed with great flights of arrowes, did notwithstanding quietly sit still, without making any resistance at all,
The Lacedaemonians being overtaken by the Persian horse, and overwhelmed with great flights of arrows, did notwithstanding quietly fit still, without making any resistance At all,
but as soone as their Generall Pausanias had found good tokens of victory, and perswaded his souldiers of the divine approbation of their warre, they arose,
but as soon as their General Pausanias had found good tokens of victory, and persuaded his Soldiers of the divine approbation of their war, they arose,
If the conjecturall hope of the aide and assistance of a fained deity put such courage and resolution into the Lacedaemonians, shall not faith in the true God,
If the conjectural hope of the aid and assistance of a feigned deity put such courage and resolution into the Lacedaemonians, shall not faith in the true God,
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Therefore though Captaines have many employments, yet they must looke especially to hoc unum necessarium, this one thing most needfull, That they have God on their side, that they make him sure for them.
Therefore though Captains have many employments, yet they must look especially to hoc Unum Necessary, this one thing most needful, That they have God on their side, that they make him sure for them.
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This booke of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou maist observe to doe according to all that is written therein:
This book of the law shall not depart out of thy Mouth, but thou shalt meditate therein day and night, that thou Mayest observe to do according to all that is written therein:
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Salvianus, who lived at the same time, and accurately observed his demeanour, attributeth his miraculous victories to nothing more than to his extraordinary and admirable devotion.
Salvianus, who lived At the same time, and accurately observed his demeanour, attributeth his miraculous victories to nothing more than to his extraordinary and admirable devotion.
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The King that warreth against us, to the very day in which hee draweth out his forces to fight, lyeth on the ground at his devotion in sackcloth and ashes;
The King that Warreth against us, to the very day in which he draws out his forces to fight, lies on the ground At his devotion in Sackcloth and Ashes;
Gird your swords upon your thighes, O yee mighty, with glory, ride on with honour, because of truth, meeknesse, and righteousnesse, and your right hand shall teach you terrible things;
Gird your swords upon your thighs, Oh ye mighty, with glory, ride on with honour, Because of truth, meekness, and righteousness, and your right hand shall teach you terrible things;
and con without booke by continuall practice this Sermon of Christ upon the Mount: which hath more ravishing straines of Eloquence, more divine a phorismes of Wisedome, more powerfull motives to Holinesse, more certaine directions to Happinesse treasured up in it,
and con without book by continual practice this Sermon of christ upon the Mount: which hath more ravishing strains of Eloquence, more divine a phorismes of Wisdom, more powerful motives to Holiness, more certain directions to Happiness treasured up in it,
than are found in all the parenetiques of Oratours, all the diatribes of Philosophers, all the apophthegmes of Sages, all the emblemes of Poets, all the hieroglyphicks of Egyptian Priests, all the tables of Lawes, all the pandects of Constitutions, all the digests of Imperiall Sanctions, all the bodies and systemes of Canons, all acts of Parliament, all rules of Perfection ever published to the worlds view.
than Are found in all the parenetiques of Orators, all the diatribes of Philosophers, all the apophthegms of Sages, all the emblems of Poets, all the hieroglyphics of Egyptian Priests, all the tables of Laws, all the pandects of Constitutions, all the digests of Imperial Sanctions, all the bodies and systems of Canonas, all acts of Parliament, all rules of Perfection ever published to the world's view.
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I dare confidently affirme, that which all the ancient and later Commentatours upon it will make good, that this one Sermon in Monte surmounts them all.
I Dare confidently affirm, that which all the ancient and later Commentators upon it will make good, that this one Sermon in Monte surmounts them all.
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Where the Philosophers left and could goe no further, the Physician of our soule goes on, at the health and eternall salvation of our immortall spirit:
Where the Philosophers left and could go no further, the physician of our soul Goes on, At the health and Eternal salvation of our immortal Spirit:
and shareth betweene eight divine vertues. 1. Humility: poore in spirit. 2. Repentance: mourning for sinne. 3. Compassion: ever meeke. 4. Devotion: hungring and thirsting for righteousnesse. 5. Piety: alwaies mercifull. 6. Sincerity:
and shareth between eight divine Virtues. 1. Humility: poor in Spirit. 2. Repentance: mourning for sin. 3. Compassion: ever meek. 4. Devotion: hungering and thirsting for righteousness. 5. Piety: always merciful. 6. Sincerity:
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Such are almost all the straines of this sweet Lesson pricked by our Saviour, such are all the dishes placed in this heavenly Banquet, such are the pictures set in this Gallery, such are the sentences skilfully contrived into the Proeme of this Sermon;
Such Are almost all the strains of this sweet lesson pricked by our Saviour, such Are all the Dishes placed in this heavenly Banquet, such Are the pictures Set in this Gallery, such Are the sentences skilfully contrived into the Proem of this Sermon;
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wherein blessing is opposed to cursing, laughing to weeping, reward to punishments, satisfaction to hungring and thirsting, gaine to losses, glory to shame,
wherein blessing is opposed to cursing, laughing to weeping, reward to punishments, satisfaction to hungering and thirsting, gain to losses, glory to shame,
Blessed, not in fruition, but in hope, are the poore, not simply in estate, but in spirit: and these are also blessed, not for any thing they have on earth,
Blessed, not in fruition, but in hope, Are the poor, not simply in estate, but in Spirit: and these Are also blessed, not for any thing they have on earth,
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Or if you like better of a Logicall division, than a Theologicall partition, observe in this speech of our Saviour, 1. An affirmation, Blessed are the poore. 2. A confirmation, For theirs is the kingdome of Heaven.
Or if you like better of a Logical division, than a Theological partition, observe in this speech of our Saviour, 1. an affirmation, Blessed Are the poor. 2. A confirmation, For theirs is the Kingdom of Heaven.
The affirmation is strange, and may be called a divine Paradoxe: for the world accounteth blessednesse to consist in wealth and abundance; not in poverty.
The affirmation is strange, and may be called a divine Paradox: for the world accounteth blessedness to consist in wealth and abundance; not in poverty.
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she deemeth them the off-scouring of all things, who shall shine as starres in the Firmament: shee accounteth them beggars and forlorne men, who are Kings to God, and so assured of a celestiall Crowne, that Christ saith not theirs shall bee,
she deemeth them the offscouring of all things, who shall shine as Stars in the Firmament: she accounteth them beggars and forlorn men, who Are Kings to God, and so assured of a celestial Crown, that christ Says not theirs shall be,
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as Saint Austin relateth in his bookes of the City of God, and striketh a dash of his pen through them all) could not describe their summum bonum, or chiefe happinesse beautifull;
as Saint Austin relateth in his books of the city of God, and striketh a dash of his pen through them all) could not describe their summum bonum, or chief happiness beautiful;
because they wanted the eye of faith to descry the beauty of the hidden man of the heart, they like the young man thought to make amends by painting her rich, abounding with all outward comforts and contentments, houses, possessions, treasures, attendants, pleasures, honours:
Because they wanted the eye of faith to descry the beauty of the hidden man of the heart, they like the young man Thought to make amends by painting her rich, abounding with all outward comforts and contentment's, houses, possessions, treasures, attendants, pleasures, honours:
but our blessed Saviour contrariwise, because he could not set her forth rich in estate here (for hee had not himselfe to lay his head upon ) hee describeth her most faire and beautifull,
but our blessed Saviour contrariwise, Because he could not Set her forth rich in estate Here (for he had not himself to lay his head upon) he Describeth her most fair and beautiful,
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for Christ not onely affirmeth them to bee blessed, saying, Blessed are the poore; but also confirmes it with a most forcible reason, For theirs is the Kingdome of Heaven.
for christ not only Affirmeth them to be blessed, saying, Blessed Are the poor; but also confirms it with a most forcible reason, For theirs is the Kingdom of Heaven.
like a Tennis-ball, is beat from wall to wall, & as it were racketted from one trouble to another, from one care to another, from one exigent to another, may easily ghesse at the reason why the ancient Sages termed him ludum deorum, the gods game or sport.
like a Tennis-ball, is beatrice from wall to wall, & as it were racketted from one trouble to Another, from one care to Another, from one exigent to Another, may Easily guess At the reason why the ancient Sages termed him ludum Gods, the God's game or sport.
For as Tiberus Constantinus in the yeer of our Lord 577. commanding a golden cross set in Marble to be digged up, that it might not be trod upon, found under it a second,
For as Tiberus Constantinus in the year of our Lord 577. commanding a golden cross Set in Marble to be dug up, that it might not be trod upon, found under it a second,
from feares to cares, and from cares to feares, from temporall losses to spirituall, and from spirituall backe againe to temporall, which are so many and so grievous, that whosoever is sensible of them, cannot but acknowledge this present life to bee miserable:
from fears to Cares, and from Cares to fears, from temporal losses to spiritual, and from spiritual back again to temporal, which Are so many and so grievous, that whosoever is sensible of them, cannot but acknowledge this present life to be miserable:
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because hee hath lost common sense, as Saint Austin nimbly wieldeth this two-edged sword against the Heathen Philosophers that doted upon worldly happinesse.
Because he hath lost Common sense, as Saint Austin nimbly wieldeth this two-edged sword against the Heathen Philosophers that doted upon worldly happiness.
Polycrates, who would not seale the truth concerning the vanity and uncertainty of worldly happinesse with his ring, which hee purposely threw in the sea, that hee might lose it,
Polycrates, who would not seal the truth Concerning the vanity and uncertainty of worldly happiness with his ring, which he purposely threw in the sea, that he might loose it,
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And Croesus, who derided Solon, preaching to him this doctrine, as hee sate upon his throne at Sardis, afterwards taken prisoner by Cyrus, and condemned to the fire, proclaimed it upon the pile now ready to bee kindled, crying out upon Solon, O Solon, Solon, I finde thy words to bee Oracles,
And Croesus, who derided Solon, preaching to him this Doctrine, as he sat upon his throne At Sardis, afterwards taken prisoner by Cyrus, and condemned to the fire, proclaimed it upon the pile now ready to be kindled, crying out upon Solon, O Solon, Solon, I find thy words to be Oracles,
then were the best Christians of all men the most miserable. How then doth our Saviour here crown eight sorts of Christians with a title of Blessedness,
then were the best Christians of all men the most miserable. How then does our Saviour Here crown eight sorts of Christians with a title of Blessedness,
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1. First, because they are assured of Gods love, and they see his countenance shine upon them, which putteth more gladnesse into their heart, than is or can be in the heart of them whose corne and wine is increased.
1. First, Because they Are assured of God's love, and they see his countenance shine upon them, which putteth more gladness into their heart, than is or can be in the heart of them whose corn and wine is increased.
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For if it bee deservedly accounted the greatest happinesse of a subject to bee in continuall grace with his Prince, what is it to bee a Favourite of the King of kings?
For if it be deservedly accounted the greatest happiness of a Subject to be in continual grace with his Prince, what is it to be a Favourite of the King of Kings?
For it cannot be denied, but that devout Christians, even whilest the soule resides in the body, have a comfortable fruition of the Deity (whose favour is better than life) by faith in the heart, by knowledge in the understanding, by charity in the will, by desire in the affections, by sight in the creatures, by hearing in the Word, by taste in the Sacraments, by feeling in the inward motions and operations of Gods Spirit, which fill them with exceeding and unspeakable joy and comfort.
For it cannot be denied, but that devout Christians, even whilst the soul resides in the body, have a comfortable fruition of the Deity (whose favour is better than life) by faith in the heart, by knowledge in the understanding, by charity in the will, by desire in the affections, by sighed in the creatures, by hearing in the Word, by taste in the Sacraments, by feeling in the inward motions and operations of God's Spirit, which fill them with exceeding and unspeakable joy and Comfort.
Saint John setting forth the blessednesse of the triumphant Church, and depainting the joyes of Heaven in golden colours, describeth a City situate in Heaven, whose temple is God,
Saint John setting forth the blessedness of the triumphant Church, and depainting the Joys of Heaven in golden colours, Describeth a city situate in Heaven, whose temple is God,
and are compassionately affected towards others when they are overtaken with any temptation, must needs hunger and thirst for righteousnesse both in themselves and others.
and Are compassionately affected towards Others when they Are overtaken with any temptation, must needs hunger and thirst for righteousness both in themselves and Others.
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Mercy the fifth, Purity the sixth, and Peace the seventh: for they who eagerly pursue righteousnesse, shall certainly meet with these three her companions.
Mercy the fifth, Purity the sixth, and Peace the seventh: for they who eagerly pursue righteousness, shall Certainly meet with these three her Sodales.
The ground-colours are darke and obscure, yet except they be first laid, the wooll or stuffe will not receive, much lesse retaine the brighter and more beautifull.
The ground-colours Are dark and Obscure, yet except they be First laid, the wool or stuff will not receive, much less retain the Brighter and more beautiful.
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Poore in spirit. These poore in spirit are not to bee understood poore in spirituall graces, such cannot come neere the price of the Kingdome of Heaven:
Poor in Spirit. These poor in Spirit Are not to be understood poor in spiritual graces, such cannot come near the price of the Kingdom of Heaven:
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and therefore the spirit adviseth them under the type of the Church of Laodicea, to buy of him gold tryed in the fire, that they may bee rich, &c. nor are they necessarily poore in state, much lesse such as are poore in state onely:
and Therefore the Spirit adviseth them under the type of the Church of Laodicea, to buy of him gold tried in the fire, that they may be rich, etc. nor Are they necessarily poor in state, much less such as Are poor in state only:
In my Fathers house, saith our Saviour, there are many mansions; some for the rich, some for the poore, some for noble, some for ignoble, some for kings, some for beggars:
In my Father's house, Says our Saviour, there Are many mansions; Some for the rich, Some for the poor, Some for noble, Some for ignoble, Some for Kings, Some for beggars:
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It is true which Saint Cyprian chargeth many of the rich in his time with, that their great patrimonies, and large revenues of their lands, with the weight thereof pressed them downe to the earth, nay, some to hell.
It is true which Saint Cyprian charges many of the rich in his time with, that their great patrimonies, and large revenues of their Lands, with the weight thereof pressed them down to the earth, nay, Some to hell.
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As they did Cornelius, whose almes-deeds were a forcible meanes to carry up his prayers into Heaven, Acts 10.31. Thy prayer is heard, and thine almes-deeds are had in remembrance.
As they did Cornelius, whose almsdeeds were a forcible means to carry up his Prayers into Heaven, Acts 10.31. Thy prayer is herd, and thine almsdeeds Are had in remembrance.
As they did Dorcas, whom the clothes which shee made for the widowes and poore orphants kept warme in her death bed ( The widowes stood by her weeping,
As they did Dorcas, whom the clothes which she made for the Widows and poor orphans kept warm in her death Bed (The Widows stood by her weeping,
But to make up the harmony of the Evangelicall doctrine in this place, wee must take one note from the words as they are related by Saint Luke, and another from the words,
But to make up the harmony of the Evangelical Doctrine in this place, we must take one note from the words as they Are related by Saint Lycia, and Another from the words,
as they are recorded by Saint Matthew in my Text. The note from Saint Luke is, That the worlds miserable man is for the most part Christs blessed man.
as they Are recorded by Saint Matthew in my Text. The note from Saint Lycia is, That the world's miserable man is for the most part Christ blessed man.
Those who by any affliction outward or inward are so thoroughly tamed and subdued, that they humble themselves under the mighty hand of God, wholly relying upon his providence for their estate,
Those who by any affliction outward or inward Are so thoroughly tamed and subdued, that they humble themselves under the mighty hand of God, wholly relying upon his providence for their estate,
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so the same affliction which tryeth the faith of the godly like gold, and maketh it more precious, consumeth the temporary beliefe of hypocrites like drosse.
so the same affliction which trieth the faith of the godly like gold, and makes it more precious, consumeth the temporary belief of Hypocrites like dross.
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Of those who are smitten by the hand of God, some like solid bones are hardened by his stroake, some like tender flesh are softened thereby, some turne to him that strikes them, others flye away from him:
Of those who Are smitten by the hand of God, Some like solid bones Are hardened by his stroke, Some like tender Flesh Are softened thereby, Some turn to him that strikes them, Others fly away from him:
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Here some may cast in a scruple, Why should Christ preach poverty in spirit to his Disciples, who had nothing to be proud of, being poore, illiterate, despicable men? Saint Chrysostome answereth:
Here Some may cast in a scruple, Why should christ preach poverty in Spirit to his Disciples, who had nothing to be proud of, being poor, illiterate, despicable men? Saint Chrysostom Answers:
but men of another condition, who bare themselves upon their wealth, or place of authority; and in that regard much needed a Lecture of Humility to be read unto them.
but men of Another condition, who bore themselves upon their wealth, or place of Authority; and in that regard much needed a Lecture of Humility to be read unto them.
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Secondly, he addeth, that this admonition was very seasonable, even to his Disciples, lest they should bee puffed up with their miraculous gifts of casting out Divels,
Secondly, he adds, that this admonition was very seasonable, even to his Disciples, lest they should be puffed up with their miraculous Gifts of casting out Devils,
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All those precious and resplendent stones reckoned up in the Apocalyps, were placed in the foundation of the heavenly City, to teach us, that all Christian vertues are grounded in humility.
All those precious and resplendent stones reckoned up in the Apocalypse, were placed in the Foundation of the heavenly city, to teach us, that all Christian Virtues Are grounded in humility.
Holy Austin confesseth with teares, that his swelling greatnesse or tumour of pride would not suffer him for a long time to enter in at the narrow gate that leadeth unto life.
Holy Austin Confesses with tears, that his swelling greatness or tumour of pride would not suffer him for a long time to enter in At the narrow gate that leads unto life.
they will not begge, because they are rich in their owne conceits: they will not subject their reason to faith, because they value their reason above faith:
they will not beg, Because they Are rich in their own conceits: they will not Subject their reason to faith, Because they valve their reason above faith:
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and therefore alwaies on the taking hand. The soule that feeleth her selfe empty, hungereth and thirsteth for righteousnesse; and therefore is satisfied.
and Therefore always on the taking hand. The soul that feeleth her self empty, hungereth and Thirsteth for righteousness; and Therefore is satisfied.
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so in regard of the poore in spirit their undoubted right to, and their present interest in some of the priviledges and profits of their heavenly Fathers Kingdome, that Kingdome is said here to be theirs already.
so in regard of the poor in Spirit their undoubted right to, and their present Interest in Some of the privileges and profits of their heavenly Father's Kingdom, that Kingdom is said Here to be theirs already.
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When Cyneas the Embassadour of Pyrrhus, after his returne from Rome, was asked by his Master what hee thought of the City and State, he answered, that it seemed to him Respublica Regum, A State of none but great States-men, and a Common-wealth of Kings.
When Cynias the Ambassador of Phyrrhus, After his return from Room, was asked by his Master what he Thought of the city and State, he answered, that it seemed to him Respublica Regum, A State of none but great Statesmen, and a Commonwealth of Kings.
Put the same question to Saint John concerning Jerusalem that descended from God, he will answer you in like manner, Videri rempublicam Regum, that it is no other than a Parliament of Emperours, or a Common-wealth of Kings.
Put the same question to Saint John Concerning Jerusalem that descended from God, he will answer you in like manner, Videri Res publicam Regum, that it is no other than a Parliament of emperors, or a Commonwealth of Kings.
Every humble and faithfull soule is coheire with Christ, and hath a robe of honour, and a scepter of power, and a throne of majesty, and a crowne of glory.
Every humble and faithful soul is coheir with christ, and hath a robe of honour, and a sceptre of power, and a throne of majesty, and a crown of glory.
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If you peruse the records and evidences of Heaven exemplified in holy Scripture, you shall finde no estates there but inheritances, no inheritances but kingdomes, no houses but palaces, no meales but feasts, no noyse but musicke, no rods but scepters, no garments but robes, no seates but thrones, no head ornaments but crownes: these inheritances, these palaces, these feasts, these songs, these scepters, these thrones, these robes, these crownes God bring us unto,
If you peruse the records and evidences of Heaven exemplified in holy Scripture, you shall find no estates there but inheritances, no inheritances but kingdoms, no houses but palaces, no meals but feasts, no noise but music, no rods but sceptres, no garments but robes, no seats but thrones, no head Ornament but crowns: these inheritances, these palaces, these feasts, these songs, these sceptres, these thrones, these robes, these crowns God bring us unto,
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THE COGNISANCE OF A CHRISTIAN: OR CHRIST HIS NEW COMMANDEMENT. A Sermon preached in VVooll-Church. THE TWENTIETH SERMON. JOH. 13.34. A new commandement give I unto you, That ye love one another, as I have loved you, that yee also love one another. Right Worshipfull, &c.
THE COGNISANCE OF A CHRISTIAN: OR CHRIST HIS NEW COMMANDEMENT. A Sermon preached in VVooll-Church. THE TWENTIETH SERMON. JOHN. 13.34. A new Commandment give I unto you, That you love one Another, as I have loved you, that ye also love one Another. Right Worshipful, etc.
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and by faith relye upon Christ, are like so many hewen stones laid upon the chiefe corner stone rising to a spirituall building, reaching from the earth to heaven.
and by faith rely upon christ, Are like so many hewn stones laid upon the chief corner stone rising to a spiritual building, reaching from the earth to heaven.
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The line by which they are built is the Word of God, & the cement wherwith they are held fast together is Christian charity, the soder of mindes, the couple of dispositions, the glew of affections,
The line by which they Are built is the Word of God, & the cement wherewith they Are held fast together is Christian charity, the solder of minds, the couple of dispositions, the glew of affections,
which to fasten the more strongly, among all that gave their name to Christ, the Primitive Church in the daies of the Apostles added a double tye: 1. Sacred. 2. Civill.
which to fasten the more strongly, among all that gave their name to christ, the Primitive Church in the days of the Apostles added a double tie: 1. Sacred. 2. Civil.
the civill was the celebrating their Agapae's, or keeping their love-feasts. Which though they were in after ages taken away, by reason of manifold abuses and disorders committed in them,
the civil was the celebrating their Agapae's, or keeping their love-feasts. Which though they were in After ages taken away, by reason of manifold Abuses and disorders committed in them,
yet it were to be wished, that all our feasts were truly love-feasts. I meane that the rich among us would imitate holy Job, and not eat their morsels alone,
yet it were to be wished, that all our feasts were truly love-feasts. I mean that the rich among us would imitate holy Job, and not eat their morsels alone,
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but invite those of the poorer sort to their Tables, whom Christ bids to his board: or at least that they would defaulke a great part of that charge, which is spent in furnishing these luxurious feasts, wherein this City exceedeth all in the Christian world,
but invite those of the Poorer sort to their Tables, whom christ bids to his board: or At least that they would defaulke a great part of that charge, which is spent in furnishing these luxurious feasts, wherein this city exceeds all in the Christian world,
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so should your City and Company feasts be true Agapae, love-feasts; and you testifie to all the world, what account you make of Christ his new commandement in my Text, Love one another.
so should your city and Company feasts be true Agapae, love-feasts; and you testify to all the world, what account you make of christ his new Commandment in my Text, Love one Another.
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hearken then to his Proclamation, I give unto you. If hee had laid a heavie burthen and hard yoke upon us, wee must have submitted our neckes and shoulders to it,
harken then to his Proclamation, I give unto you. If he had laid a heavy burden and hard yoke upon us, we must have submitted our necks and shoulders to it,
how much more when hee layeth so sweet a yoke upon us as to love? so light a burthen as to love one another? Nothing more agreeable to our nature than to love, nothing more needfull to our condition than to love one another. Wee all stand in need one of another, this need is supported by love, this love is commanded by Christ, this command of Christ is new.
how much more when he Layeth so sweet a yoke upon us as to love? so Light a burden as to love one Another? Nothing more agreeable to our nature than to love, nothing more needful to our condition than to love one Another. we all stand in need one of Another, this need is supported by love, this love is commanded by christ, this command of christ is new.
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You see the eares that stand above the rest, which by the example of the Apostles on the Sabbath, I will rubbe in the handling of them to stay your spirituall hunger a while.
You see the ears that stand above the rest, which by the Exampl of the Apostles on the Sabbath, I will rub in the handling of them to stay your spiritual hunger a while.
A new. The first word in my Text is new; and even this may seem new and strange, that Christ calleth here this commandement of love a new commandement, which is as old as the Law of Moses, nay as the law of nature.
A new. The First word in my Text is new; and even this may seem new and strange, that christ calls Here this Commandment of love a new Commandment, which is as old as the Law of Moses, nay as the law of nature.
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How then doth our Saviour here terme it a new commandement, which is so old, that Saint John himselfe commendeth it from the antiquity? As Saint Ambrose spake of the Cherubins in Ezekiels vision, Si stabant, quomodo movebant? si movebant, quomodo stabant? If they stood still,
How then does our Saviour Here term it a new Commandment, which is so old, that Saint John himself commends it from the antiquity? As Saint Ambrose spoke of the Cherubim in Ezekiel's vision, Si Stood, quomodo movebant? si movebant, quomodo Stood? If they stood still,
New wine ( Matth. 26.29.) vinum praestantissimum alterius generis, the best wine; so here a new commandement is a rare, a choice, a speciall, a remarkable one:
New wine (Matthew 26.29.) vinum praestantissimum alterius Generis, the best wine; so Here a new Commandment is a rare, a choice, a special, a remarkable one:
for having loved mine owne which were in the world, I loved them to the end. Let your love bee such one to another, that all that see you may know you by this badge to be my Disciples.
for having loved mine own which were in the world, I loved them to the end. Let your love be such one to Another, that all that see you may know you by this badge to be my Disciples.
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This cognisance was so bright to bee seen in the livery of the Christians of the Primitive Church, that by their love-feasts and charitable contributions,
This cognisance was so bright to be seen in the livery of the Christians of the Primitive Church, that by their love-feasts and charitable contributions,
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and dungeons, and dens, and caves of the earth, and accompanying one another to the racke, to the gibbet, to the blocke, to the fire, to all sorts of most exquisite tortures and torments, the Heathen knew a man to be a Christian.
and dungeons, and dens, and caves of the earth, and accompanying one Another to the rack, to the gibbet, to the block, to the fire, to all sorts of most exquisite tortures and torments, the Heathen knew a man to be a Christian.
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so the light of divine knowledge incident upon the understanding, and reflected upon the will, produceth in it the ardent affection of the love of God,
so the Light of divine knowledge incident upon the understanding, and reflected upon the will, Produceth in it the Ardent affection of the love of God,
Which that it might not come to passe, our Saviour in Gorrhams judgement proposeth this precept of love in this forme of words, A new commandement I give unto you, that is, such a one as ought to be alwaies fresh in your mind and memory,
Which that it might not come to pass, our Saviour in Gorrhams judgement Proposeth this precept of love in this Form of words, A new Commandment I give unto you, that is, such a one as ought to be always fresh in your mind and memory,
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Either in respect of the thing commanded, if it be such a thing as before never fell under any law and this is the meaning of our Proverbe, Novus rex, nova lex, New lords, new lawes;
Either in respect of the thing commanded, if it be such a thing as before never fell under any law and this is the meaning of our Proverb, Novus rex, nova lex, New Lords, new laws;
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For though mutuall love were long before this enjoyned, yet not this love, whereby Christians are required to love one another as Disciples of one Master,
For though mutual love were long before this enjoined, yet not this love, whereby Christians Are required to love one Another as Disciples of one Master,
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nay as members of one mysticall body, whereof Christ Jesus is the head. 2. Secondly, in respect of the new act of commanding, expressed in these words,
nay as members of one mystical body, whereof christ jesus is the head. 2. Secondly, in respect of the new act of commanding, expressed in these words,
Had the Prophet, saith Naamans servant, bid thee to doe some great thing, wouldest thou not have done it? How much more when hee saith unto thee, Wash and be cleane? so may I say unto you,
Had the Prophet, Says Naamans servant, bid thee to do Some great thing, Wouldst thou not have done it? How much more when he Says unto thee, Wash and be clean? so may I say unto you,
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To love. To love is to beare good affection to another, and to bee willing and ready to doe him all the good we can for his owne sake, without any eye to our selves therein.
To love. To love is to bear good affection to Another, and to be willing and ready to do him all the good we can for his own sake, without any eye to our selves therein.
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The Flie loveth not the Apothecaries shop, but the sweet oyntment there. Craterus loved not Alexander, but the Crown: and therefore was termed NONLATINALPHABET not NONLATINALPHABET.
The Fly loves not the Apothecaries shop, but the sweet ointment there. Craterus loved not Alexander, but the Crown: and Therefore was termed not.
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The Jewes loved not Christ, but the loaves which hee multiplyed by miracle: Verily, verily, I say unto you, yee seeke mee not because you saw the miracles;
The Jews loved not christ, but the loaves which he multiplied by miracle: Verily, verily, I say unto you, ye seek me not Because you saw the Miracles;
The Schooles therefore well distinguish of a double love, 1. Amor concupiscentiae. 2. Amor amicitiae. A love of concupiscence, and a love of friendship.
The Schools Therefore well distinguish of a double love, 1. Amor concupiscentiae. 2. Amor Friendship. A love of concupiscence, and a love of friendship.
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If the love of concupiscence exceed, it degenerateth into either lust, covetousnesse, or ambition. If it carry us inordinately to pleasure, it is lust or sensuality.
If the love of concupiscence exceed, it degenerateth into either lust, covetousness, or ambition. If it carry us inordinately to pleasure, it is lust or sensuality.
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or to speake more properly, it loveth Christ in our Christian brother, and may bee well termed the naturall heat of Christs mysticall body, which conveigheth nourishment into all parts, and performeth all vitall functions.
or to speak more properly, it loves christ in our Christian brother, and may be well termed the natural heat of Christ mystical body, which conveigheth nourishment into all parts, and Performeth all vital functions.
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In the delineation of this plant of Paradise I will imitate the Naturalists, and describe it by the root, the maine stocke, the branches, the blossomes, the leaves, the fruit. The root is the knowledge of God.
In the delineation of this plant of Paradise I will imitate the Naturalists, and describe it by the root, the main stock, the branches, the blossoms, the leaves, the fruit. The root is the knowledge of God.
The blossomes on these branches are good meanings, desires, and purposes, to wish all good to our neighbour, to think well of him, to congratulate his felicity, and to condole his misery.
The blossoms on these branches Are good meanings, Desires, and Purposes, to wish all good to our neighbour, to think well of him, to congratulate his felicity, and to condole his misery.
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And, to speake truth, to love in truth is to love in deed, and charitable deeds are the deeds and evidences that certainly prove a good conveighance of this affection.
And, to speak truth, to love in truth is to love in deed, and charitable Deeds Are the Deeds and evidences that Certainly prove a good Conveyance of this affection.
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I would all who professe religion were of this religion of Saint James. For the religion which is (I will not say professed) but practised by most men, is aptly set forth unto us in the Wezel, quae aure concipit, parturit ore, which conceiveth at the eare,
I would all who profess Religion were of this Religion of Saint James. For the Religion which is (I will not say professed) but practised by most men, is aptly Set forth unto us in the Weasel, Quae Aure concipit, parturit over, which conceiveth At the ear,
but bringeth forth onely at the mouth by discourses of religion, pious counsels, good words, and liberall prayers, such as these, God helpe thee, God relieve thee, God comfort thee,
but brings forth only At the Mouth by discourses of Religion, pious Counsels, good words, and liberal Prayers, such as these, God help thee, God relieve thee, God Comfort thee,
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in a word, performe not any of those duties which shall be vouchsafed the naming at the generall day of retribution unto all men, which shall be according to their workes, not according to their words.
in a word, perform not any of those duties which shall be vouchsafed the naming At the general day of retribution unto all men, which shall be according to their works, not according to their words.
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The witty Epigrammatist deservedly casteth a blurre upon Candidus his faire name and debonaire carriage, because all the fruits of his friendship grew upon his tongue:
The witty Epigrammatist deservedly Cast a blur upon Candidus his fair name and debonair carriage, Because all the fruits of his friendship grew upon his tongue:
Candide κοῖνα φιλῶν haec sunt tua Candide πάντα, quae tu magniloquus nocte dieque sonas. Ex opibus tantis veteri fidoque sodali das nihil, & dicis Candide κοινα φιλων.
Candide κοῖνα φιλῶν haec sunt tua Candide πάντα, Quae tu magniloquus nocte dieque sonas. Ex opibus tantis Veteri fidoque sodali das nihil, & Say Candide κοινα φιλων.
Thou sayst, my friend Candidus, that all things are common among friends, but it seems these words of thine are thy all things. For of all thy wealth and goods thou makest no friend thou hast a doite the better, thou givest nothing at all,
Thou Sayest, my friend Candidus, that all things Are Common among Friends, but it seems these words of thine Are thy all things. For of all thy wealth and goods thou Makest no friend thou hast a doite the better, thou givest nothing At all,
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The Naturalists observe, that the females of Bi•ds oftentimes lay egges without cockes, but they are NONLATINALPHABET, ova subventanea, egges filled up with winde, unfit to be hatched:
The Naturalists observe, that the females of Bi•ds oftentimes lay eggs without cocks, but they Are, ova subventanea, eggs filled up with wind, unfit to be hatched:
such is the issue of most mens love now a dayes, it bringeth forth partus subventaneos, windy brats, that is, good words, faire promises, and happy wishes.
such is the issue of most men's love now a days, it brings forth partus subventaneos, windy brats, that is, good words, fair promises, and happy wishes.
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and he ready to fall to, hearing from his Amner that there were great store of poore at his gate piteously crying for some reliefe, commanded his Steward presently to take the dish off the table,
and he ready to fallen to, hearing from his Amner that there were great store of poor At his gate piteously crying for Some relief, commanded his Steward presently to take the dish off the table,
whereat the Bishop his Amner, taking hold of his hand, was heard to use these or the like speeches, Nunquam veterascet haec manus, the hand which beareth such fruit shall never wither or waxe old;
whereat the Bishop his Amner, taking hold of his hand, was herd to use these or the like Speeches, Never veterascet haec manus, the hand which bears such fruit shall never wither or wax old;
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That which quencheth Hell fire in the conscience is the bloud of Christ, that which applyeth this bloud is faith, that which quickneth this faith is love, that which demonstrateth this love are workes of mercy and bounty, piety and pity, which are not so much offices to men, as sacrifices to God:
That which quenches Hell fire in the conscience is the blood of christ, that which Applieth this blood is faith, that which Quickeneth this faith is love, that which Demonstrates this love Are works of mercy and bounty, piety and pity, which Are not so much Offices to men, as Sacrifices to God:
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NONLATINALPHABET, One another. If any demand why Christ addeth this clause, enjoyning mutuall love: I answer, because gratitude, charity, and necessity inforceth it.
, One Another. If any demand why christ adds this clause, enjoining mutual love: I answer, Because gratitude, charity, and necessity enforceth it.
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yet the world is full of complaints of parents against their children, husbands against their wives, pastors against their flockes, tutours against their pupills, masters against their servants.
yet the world is full of complaints of Parents against their children, Husbands against their wives, Pastors against their flocks, tutors against their pupils, Masters against their Servants.
whereby you see how needfull it was that Christ should with his owne mouth as it were heat the glew to joyne our affections together, with his own finger knit the knot to tye our hearts together, with his owne hands to write a new bond to inwrap our soules one in another,
whereby you see how needful it was that christ should with his own Mouth as it were heat the glew to join our affections together, with his own finger knit the knot to tie our hearts together, with his own hands to write a new bound to enwrap our Souls one in Another,
Seneca fitly resembleth the mutuall and reciprocall duties of friendship, in giving and receiving benefits one from another, to a game at Tennis, wherein the ball is tossed backward and forward from one racket to another,
Senecca fitly resembles the mutual and reciprocal duties of friendship, in giving and receiving benefits one from Another, to a game At tennis, wherein the ball is tossed backward and forward from one racket to Another,
the stone drieth the drop of raine, and the drop moisteneth the stone; And in physicke, the corasives sharpen the lenitives, and the lenitives mitigate the corasives.
the stone drieth the drop of rain, and the drop moisteneth the stone; And in physic, the corrasives sharpen the lenitives, and the lenitives mitigate the corrasives.
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as in affection, Be like one to another: in courtesie, to salute one another: in humility, to wash one anothers feet: in love, to serve one another: in hospitality, to entertaine one another: in patience, to forbeare one another: in compassion, to beare one anothers burdens: in devotion, to pray one for another: in holy communication, to edifie one another. Here morall Philosophy goeth hand in hand with Divinity, demonstrating that true friendship cannot but be mutuall,
as in affection, Be like one to Another: in courtesy, to salute one Another: in humility, to wash one another's feet: in love, to serve one Another: in hospitality, to entertain one Another: in patience, to forbear one Another: in compassion, to bear one another's burdens: in devotion, to pray one for Another: in holy communication, to edify one Another. Here moral Philosophy Goes hand in hand with Divinity, Demonstrating that true friendship cannot but be mutual,
And by the Poet, who adviseth him who desireth to endeare the affections of another to himselfe, first to endeare his affections to her, and to kindle fully that fire in his owne breast, which hee would have burne in hers.
And by the Poet, who adviseth him who Desires to endear the affections of Another to himself, First to endear his affections to her, and to kindle Fully that fire in his own breast, which he would have burn in hers.
In like manner every one that doth good should receive, and every one that receiveth from another should do good to the other, either in the same kinde,
In like manner every one that does good should receive, and every one that receives from Another should do good to the other, either in the same kind,
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So the good will of him that dwelt in the bush make you all like the tree in the first Psalme, planted by the rivers of waters, that bringeth forth his fruit in due season,
So the good will of him that dwelled in the bush make you all like the tree in the First Psalm, planted by the Rivers of waters, that brings forth his fruit in due season,
THat I may give a better account of the mysteries of saving truth, and you of the blessings of this life, whereof God hath made us Stewards in different kindes, I have chosen for the subject of my serious meditations,
THat I may give a better account of the Mysteres of Saving truth, and you of the blessings of this life, whereof God hath made us Stewards in different Kinds, I have chosen for the Subject of my serious meditations,
and the object of your religious consideration, this parcell of sacred Scripture, which admonisheth us all to looke to our severall accounts, to examine and cleare them, that wee may have them ready and perfect when our Lord and Master shall call for them from every of us by name,
and the Object of your religious consideration, this parcel of sacred Scripture, which Admonisheth us all to look to our several accounts, to examine and clear them, that we may have them ready and perfect when our Lord and Master shall call for them from every of us by name,
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But if the Divell bee the Steward, who is the accuser of this Steward? doubtlesse he can be no other than the Divell, whose stile is the Accuser of the brethren.
But if the devil be the Steward, who is the accuser of this Steward? doubtless he can be no other than the devil, whose style is the Accuser of the brothers.
For on the out-side we reade nothing but a narration of an unjust Steward, or crafty Merchant, who being called to an account, and justly fearing to bee turned out of his place upon it, in time provideth against the worst,
For on the outside we read nothing but a narration of an unjust Steward, or crafty Merchant, who being called to an account, and justly fearing to be turned out of his place upon it, in time Provideth against the worst,
after I have opened the vaile of the letter, by shewing you 1. What are the goods for which the Steward is to reckon. 2. Who is the Steward charged with these goods. 3. What manner of account he is to give.
After I have opened the veil of the Letter, by showing you 1. What Are the goods for which the Steward is to reckon. 2. Who is the Steward charged with these goods. 3. What manner of account he is to give.
Touching the first, the learned Interpreters of this mysterious Parable are at strife, and (if I may so speake) in law about the goods left in the hands of this unfaithfull Steward. Some put temporall blessings only and worldly wealth in his account. Others by goods understand the Word and Sacraments principally, wherewith the Ministers of the Gospel are trusted.
Touching the First, the learned Interpreters of this mysterious Parable Are At strife, and (if I may so speak) in law about the goods left in the hands of this unfaithful Steward. some put temporal blessings only and worldly wealth in his account. Others by goods understand thee Word and Sacraments principally, wherewith the Ministers of the Gospel Are trusted.
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But Bonaventure lighting one candle by another, expoundeth this Parable by the other Parable of the five talents, and taketh the goods here committed to the Steward, to bee those five talents delivered to every man to trade and negotiate withall for God his Master:
But Bonaventure lighting one candle by Another, expoundeth this Parable by the other Parable of the five Talents, and Takes the goods Here committed to the Steward, to be those five Talents Delivered to every man to trade and negotiate withal for God his Master:
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and thus hee telleth them, 1. Naturae, 2. fortunae, 3. potentiae, 4. scientiae, 5. gratiae: the first of nature, the second of wealth, the third of power, the fourth of knowledge, the fifth of grace.
and thus he Telleth them, 1. Naturae, 2. Fortunae, 3. potentiae, 4. scientiae, 5. Gratiae: the First of nature, the second of wealth, the third of power, the fourth of knowledge, the fifth of grace.
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By nature hee understandeth all the naturall faculties of the minde, and organs and instruments of the body. By wealth, riches and possessions. By power, offices and authority.
By nature he understands all the natural faculties of the mind, and organs and Instruments of the body. By wealth, riches and possessions. By power, Offices and Authority.
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and charity, &c. whereunto if hee had added a most precious Jewell, which if it be once lost can never be recovered, viz. our time, hee had given a true and perfect Inventary of all the goods,
and charity, etc. whereunto if he had added a most precious Jewel, which if it be once lost can never be recovered, viz. our time, he had given a true and perfect Inventary of all the goods,
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and put all rich men in the world in it, who are advised to make friends with the unrighteous Mammon they have in their hands, that when they faile their friends may receive them into everlasting habitations.
and put all rich men in the world in it, who Are advised to make Friends with the unrighteous Mammon they have in their hands, that when they fail their Friends may receive them into everlasting habitations.
Lastly, Saint Jerome and others put in hard for the Ministers of the Gospel, to whom they assigne the first place in the Patent, as being Stewards in the most eminent kinde,
Lastly, Saint Jerome and Others put in hard for the Ministers of the Gospel, to whom they assign the First place in the Patent, as being Stewards in the most eminent kind,
To reconcile these opinions, and make a perfect concord of seeming discords, I understand by the great husband or rich man in the Parable Almighty God, whose house is the whole world,
To reconcile these opinions, and make a perfect concord of seeming discords, I understand by the great husband or rich man in the Parable Almighty God, whose house is the Whole world,
the rich for his wealth, the noble for his honour, the mighty for his power, the learned for his knowledge, every man for that hee receiveth of the riches of his mercy in spirituall, temporall, or corporall blessings.
the rich for his wealth, the noble for his honour, the mighty for his power, the learned for his knowledge, every man for that he receives of the riches of his mercy in spiritual, temporal, or corporal blessings.
In which regard we may rightly terme Kings Stewards of their crownes, Lords of their lands, Captaines of their armies, Bishops of their diocesse, Pastours of their parishes, Housholders of their families,
In which regard we may rightly term Kings Stewards of their crowns, lords of their Lands, Captains of their armies, Bishops of their diocese, Pastors of their Parishes, Householders of their families,
Kings for their scepters, Magistrates for their swords, Officers for their staves, Bishops for their crosiers, Souldiers for their weapons, Clerkes for their pens, Landlords for their possessions, Patrons for their advowsons, Merchants for their trade, Tradesmen for their crafts, Husbandmen for their ploughes, calling to every one in particular, Give an account of thy Stewardship.
Kings for their sceptres, Magistrates for their swords, Officers for their staves, Bishops for their crosiers, Soldiers for their weapons, Clerks for their pens, Landlords for their possessions, Patrons for their advowsons, Merchant's for their trade, Tradesmen for their crafts, Husbandmen for their ploughs, calling to every one in particular, Give an account of thy Stewardship.
some actus tui, of thy Factorship, as Tertullian; others villicationis tuae, of thy Bailiwicke, as Saint Jerome; a third sort dispensationis tuae, of thy Stewardship, as the Kings Translators.
Some actus tui, of thy Factorship, as Tertullian; Others villicationis tuae, of thy Bailiwicke, as Saint Jerome; a third sort dispensationis tuae, of thy Stewardship, as the Kings Translators.
A carefull Steward or Accomptant in any kinde, besides the casting of the summes, setteth downe a reason of every parcell of mony laid out by him after this maner: Item in provision so much. Item in reparations. Item for workmens hire.
A careful Steward or Accomptant in any kind, beside the casting of the sums, sets down a reason of every parcel of money laid out by him After this manner: Item in provision so much. Item in reparations. Item for workmen's hire.
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For hee expecteth gaine of every talent committed to us, and will not onely accept his owne without advantage. The things wee are to account for are contained under these three heads: 1. Goods. 2. Gifts. 3. Graces.
For he Expects gain of every talon committed to us, and will not only accept his own without advantage. The things we Are to account for Are contained under these three Heads: 1. Goods. 2. Gifts. 3. Graces.
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By goods, I understand the blessings of this life, which the Philosopher calleth bona fortunae. By gifts, indowments of nature, which they call bona naturae. By graces, divine vertues, which the Schooles call habitus infusos. In our booke of account
By goods, I understand the blessings of this life, which the Philosopher calls Bona Fortunae. By Gifts, endowments of nature, which they call Bona naturae. By graces, divine Virtues, which the Schools call habitus infusos. In our book of account
Under the first head, viz. goods of this world, wee must write, How bestowed. Under the second, viz, gifts of nature, we must write, How imployed.
Under the First head, viz. goods of this world, we must write, How bestowed. Under the second, videlicet, Gifts of nature, we must write, How employed.
and well imployed the second in carefully discharging the generall duties of a good Christian, and diligently performing the particular workes of our speciall calling;
and well employed the second in carefully discharging the general duties of a good Christian, and diligently performing the particular works of our special calling;
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then our Master will say unto us, Well done good and faithfull servant, thou hast been faithfull in a little, bee thou ruler over much, enter into thy Masters joy.
then our Master will say unto us, Well done good and faithful servant, thou hast been faithful in a little, be thou ruler over much, enter into thy Masters joy.
and retchlesly abused the second, the dowry of nature, or by idlenesse let it rust; and rather diminished than increased the third, the treasury of spirituall graces;
and retchlesly abused the second, the dowry of nature, or by idleness let it rust; and rather diminished than increased the third, the treasury of spiritual graces;
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redde rationem 1. Mali commissi. 2. Boni omissi. 3. Temporis amissi. Make answer for 1. The evill thou hast committed. 2. The good thou hast omitted. 3. The time thou hast pretermitted or mis-pent, either in 1. Doing nothing at all. 2. Or nothing to the purpose. 3. Or that which is worse than nothing, tracing the endlesse mazes of worldly and sinfull vanities.
red rationem 1. Mali commissi. 2. Boni omissi. 3. Temporis amissi. Make answer for 1. The evil thou hast committed. 2. The good thou hast omitted. 3. The time thou hast pretermitted or Mis-spent, either in 1. Doing nothing At all. 2. Or nothing to the purpose. 3. Or that which is Worse than nothing, tracing the endless mazes of worldly and sinful vanities.
Now to proceed from the exposition of the words, to the handling of the parts of this Scripture, which are evidently two: 1. A command, wherein I observe 1. The person commanding, God, under the name of a rich man. 2. The persons commanded, all men, under the name of Stewards. 3. The thing commanded, to give an account. 4. The office for which this account is to bee given, a Stewardship. 5. The propriety of this office, thine. 2. A reason, wherein I note 1. The Stewards discharge,
Now to proceed from the exposition of the words, to the handling of the parts of this Scripture, which Are evidently two: 1. A command, wherein I observe 1. The person commanding, God, under the name of a rich man. 2. The Persons commanded, all men, under the name of Stewards. 3. The thing commanded, to give an account. 4. The office for which this account is to be given, a Stewardship. 5. The propriety of this office, thine. 2. A reason, wherein I note 1. The Stewards discharge,
Which particular points of observation direct us to these doctrinall conclusions, 1. That God is Lord of all. 2. That all men are Stewards. 1. Not Lords. 2. Not Treasurers. 3. That all Stewards shall be called to an account. 4. That the office for which they are to account is their own Stewardship, not anothers. 5. That upon this account they shall be discharged.
Which particular points of observation Direct us to these doctrinal conclusions, 1. That God is Lord of all. 2. That all men Are Stewards. 1. Not lords. 2. Not Treasurers. 3. That all Stewards shall be called to an account. 4. That the office for which they Are to account is their own Stewardship, not another's. 5. That upon this account they shall be discharged.
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These conclusions resemble the rings spoken of by St. Austin, whereof the first being touched by the Load-stone drew the second, the second the third, the third the fourth, and the fourth the fifth.
These conclusions resemble the rings spoken of by Saint Austin, whereof the First being touched by the Loadstone drew the second, the second the third, the third the fourth, and the fourth the fifth.
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If all men are Stewards, all men are accountable. The third the fourth: If all men are accountable for a Stewardship, this Stewardship must needs be their owne. The fourth the fifth:
If all men Are Stewards, all men Are accountable. The third the fourth: If all men Are accountable for a Stewardship, this Stewardship must needs be their own. The fourth the fifth:
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be not negligent, nor fore-slacke thy opportunity of making friends to receive thee into everlasting habitations after thou must relinquish thy office.
be not negligent, nor foreslack thy opportunity of making Friends to receive thee into everlasting habitations After thou must relinquish thy office.
neither in lands, nor in cattell, nor in mony and treasure. Not in lands: for the bounds of the earth are his land-markes, and the Sunne is his Surveyer. Nor in cattell:
neither in Lands, nor in cattle, nor in money and treasure. Not in Lands: for the bounds of the earth Are his landmarks, and the Sun is his Surveyor. Nor in cattle:
Yea, but it may be argued against this conclusion, that God hath small or no demaines, in as much as hee holdeth nothing in his owne hands, having let out (if I may so speake) the heaven to Saints and Angels, the ayre to Birds and Fowle, the water to Fish, the earth to Men and Beasts to dwell in it, and reap the fruits thereof. But the answer is easie:
Yea, but it may be argued against this conclusion, that God hath small or no Domains, in as much as he holds nothing in his own hands, having let out (if I may so speak) the heaven to Saints and Angels, the air to Birds and Foul, the water to Fish, the earth to Men and Beasts to dwell in it, and reap the fruits thereof. But the answer is easy:
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Moreover, hee requireth homage of all his creatures, which are but his tenants at will, or to speake more properly, servants to be thrust out of office and state upon the least offence given, or dislike taken.
Moreover, he requires homage of all his creatures, which Are but his tenants At will, or to speak more properly, Servants to be thrust out of office and state upon the least offence given, or dislike taken.
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and if he performe all covenants, provisoes, and conditions of his lease or agreement with his Lord, hee may not without apparent wrong bee suddenly turned out of house and home, much lesse may his Lord seize upon all his goods,
and if he perform all Covenants, Provisoes, and conditions of his lease or agreement with his Lord, he may not without apparent wrong be suddenly turned out of house and home, much less may his Lord seize upon all his goods,
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For which cause Saint Chrysostome findeth great fault with the wills and testaments of great personages in his time, by which they bequeath lands, lordships,
For which cause Saint Chrysostom finds great fault with the wills and Testaments of great Personages in his time, by which they Bequeath Lands, lordship's,
Which observation we may crowne with this corollary, That they who seem to have the greatest and best estates in this world, are in the worst condition of any,
Which observation we may crown with this Corollary, That they who seem to have the greatest and best estates in this world, Are in the worst condition of any,
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if their gifts be not eminent, and their care and industry extraordinary, to make the best advantage to their Master of the many talents committed to them.
if their Gifts be not eminent, and their care and industry extraordinary, to make the best advantage to their Master of the many Talents committed to them.
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To speake nothing of the many imployments and distractions of men in great place, which sacrilegiously robbe them of their sacred houres devoted to prayer and meditation,
To speak nothing of the many employments and distractions of men in great place, which sacrilegiously rob them of their sacred hours devoted to prayer and meditation,
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Publike imployments, and eminent places in Church and Common-wealth expose those that hold them to the view of all men, their good parts, whatsoever they have, are in sight, and their bad too:
Public employments, and eminent places in Church and Commonwealth expose those that hold them to the view of all men, their good parts, whatsoever they have, Are in sighed, and their bad too:
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Which I speake not to detract from dignity, or obscure glory, or disparage nobility, or dishonour worldly preferments or honours in them, whose merits have been their raisers.
Which I speak not to detract from dignity, or Obscure glory, or disparage Nobilt, or dishonour worldly preferments or honours in them, whose merits have been their raisers.
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lastly, that the lesse they are trusted with, the easier their account shall be at the great audit. On the other side, let those who have degrees accumulated, and honours and preferments heaped upon them, seeke rather to diminish their accounts,
lastly, that the less they Are trusted with, the Easier their account shall be At the great audit. On the other side, let those who have Degrees accumulated, and honours and preferments heaped upon them, seek rather to diminish their accounts,
Beloved brethren, you see your calling, you are Stewards not Lords, thinke upon it seriously that you may be every day, you shall be one day, called to a strict account for all that you have or enjoy.
beloved brothers, you see your calling, you Are Stewards not lords, think upon it seriously that you may be every day, you shall be one day, called to a strict account for all that you have or enjoy.
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And looke whatsoever we lay out in this kinde, shallbe allowed upon our accounts, and put upon our Masters score, who acknowledgeth it to bee his owne debt:
And look whatsoever we lay out in this kind, shall allowed upon our accounts, and put upon our Masters score, who acknowledgeth it to be his own debt:
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You clothe mee in the naked, you feed mee in the hungry, you relieve mee in the distressed, you visit mee in the imprisoned, you ransome mee in the captive, you cure mee in the wounded, you heale my pierced hands and feet with the oyle which you poure into their wounds.
You cloth me in the naked, you feed me in the hungry, you relieve me in the distressed, you visit me in the imprisoned, you ransom me in the captive, you cure me in the wounded, you heal my pierced hands and feet with the oil which you pour into their wounds.
if wee desire to shew and make a sensible proofe that the sinewes of our faith are not shrunke, that the hands of our charity are not withered, we must stretch them out, and reach our almes to the poore:
if we desire to show and make a sensible proof that the sinews of our faith Are not shrunk, that the hands of our charity Are not withered, we must stretch them out, and reach our alms to the poor:
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This branch of our duties, which is to be alwayes fruitfull in good workes, extendeth farther than the expending of monies or good usage of the blessings of this life.
This branch of our duties, which is to be always fruitful in good works, extendeth farther than the expending of moneys or good usage of the blessings of this life.
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but so thriftily expend upon the necessary workes of our calling, that we may save a good part to consecrate it to exercises of piety and devotion, whereby wee may multiply the talent of grace committed unto us.
but so thriftily expend upon the necessary works of our calling, that we may save a good part to consecrate it to exercises of piety and devotion, whereby we may multiply the talon of grace committed unto us.
but put it to the best use for the increase of our talent of knowledge, I passe from the Stewardship of the things of this life, to the account we are to give of this Stewardship.
but put it to the best use for the increase of our talon of knowledge, I pass from the Stewardship of the things of this life, to the account we Are to give of this Stewardship.
The light shall bee a cleare confirmation of the truth of the point out of the Scriptures, which are most evident and expresse, both for the unavoidable necessity and strict severity of the last judgement.
The Light shall be a clear confirmation of the truth of the point out of the Scriptures, which Are most evident and express, both for the unavoidable necessity and strict severity of the last judgement.
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Wee professe in our Creed, that Christ who now sitteth at the right hand of his Father in heaven, shall from thence come to judge the quicke and the dead;
we profess in our Creed, that christ who now Sitteth At the right hand of his Father in heaven, shall from thence come to judge the quick and the dead;
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and if it begin there, what shall the end of them be that obey not the Gospel? and if the righteous shall scarce bee saved, where shall the ungodly and sinner appeare? It is hard to say,
and if it begin there, what shall the end of them be that obey not the Gospel? and if the righteous shall scarce be saved, where shall the ungodly and sinner appear? It is hard to say,
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Doth hee not open his treasures to the righteous, and poure downe the vialls of his wrath upon the wicked in this life? Doth not Saint Paul affirme, that those that beleeve are justified already? And Saint John, that those that beleeve not are condemned already. What place then remaines for a future tryall?
Does he not open his treasures to the righteous, and pour down the vials of his wrath upon the wicked in this life? Does not Saint Paul affirm, that those that believe Are justified already? And Saint John, that those that believe not Are condemned already. What place then remains for a future trial?
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Thirdly, if all mens consciences shall bee ripped up, and all their secret sinnes be discovered in the face of the Sunne at the day of judgement, that day cannot be but dreadfull to the most righteous man on earth:
Thirdly, if all men's Consciences shall be ripped up, and all their secret Sins be discovered in the face of the Sun At the day of judgement, that day cannot be but dreadful to the most righteous man on earth:
For the afflictions of the godly, and the prosperity of the wicked were a great eye-sore to David and Jeremy Moreover, God hath rewards both temporall and eternall;
For the afflictions of the godly, and the Prosperity of the wicked were a great eyesore to David and Jeremiah Moreover, God hath rewards both temporal and Eternal;
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And in like manner hee that beleeveth not is condemned already in Gods decree, and hee hath received also the sentence of condemnation within himselfe,
And in like manner he that Believeth not is condemned already in God's Decree, and he hath received also the sentence of condemnation within himself,
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This point of doctrine is not more evident in the proofe, than profitable in the use, which is threefold: 1. To comfort the innocent. 2. To terrifie the secure. 3. To instruct all. First, to comfort the innocent.
This point of Doctrine is not more evident in the proof, than profitable in the use, which is threefold: 1. To Comfort the innocent. 2. To terrify the secure. 3. To instruct all. First, to Comfort the innocent.
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many innocents have been falsly condemned, many just men have suffered for righteousnesse sake, and many faithfull Christians have been adjudged to mercilesse flames for their most holy profession.
many Innocents have been falsely condemned, many just men have suffered for righteousness sake, and many faithful Christians have been adjudged to merciless flames for their most holy profession.
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and that what they commit in secret, and would not for a world that any witnesses should be by, shall bee brought to an open examination before men and Angels.
and that what they commit in secret, and would not for a world that any Witnesses should be by, shall be brought to an open examination before men and Angels.
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To this use the holy Ghost pointeth, Seeing that all these things shall be dissolved, what manner of persons ought yee to be in all holy conversation? how diligent, that wee may bee found of him in peace without spot and blamelesse? When Alcibiades came to visit Pericles, and found him very busie about his accounts, Why (saith he) doest thou thus trouble thy selfe in seeking to make up thy accounts? thou shouldest rather use a meanes to put it off,
To this use the holy Ghost pointeth, Seeing that all these things shall be dissolved, what manner of Persons ought ye to be in all holy Conversation? how diligent, that we may be found of him in peace without spot and blameless? When Alcibiades Come to visit Pericles, and found him very busy about his accounts, Why (Says he) dost thou thus trouble thy self in seeking to make up thy accounts? thou Shouldst rather use a means to put it off,
as he (in Saint Gregories dayes) found by woefull experience, who being summoned by death approaching to bring in his accounts before they were ready, cryed out pitifully, Inducias vel ad horam, O reprivall but for a day, truce but for an houre, respite but for a minute:
as he (in Saint Gregories days) found by woeful experience, who being summoned by death approaching to bring in his accounts before they were ready, cried out pitifully, Inducias vel ad horam, Oh reprieval but for a day, truce but for an hour, respite but for a minute:
and who of us knoweth whether he shall be the next to whom God will send a messenger to bring him before him to render an account of his Stewardship, saying to him in the words of my Text, Redde rationem dispensationis tuae, Give an account
and who of us Knoweth whither he shall be the next to whom God will send a Messenger to bring him before him to render an account of his Stewardship, saying to him in the words of my Text, Red rationem dispensationis tuae, Give an account
when Christ telleth them of their duty, or fore-sheweth them their end, they are inquisitive about others, saying, What shall this man doe? There are divers kindes of Stewards, some of powers, some of wealth, some of knowledge, some of the Word and Sacraments.
when christ Telleth them of their duty, or foreshoweth them their end, they Are inquisitive about Others, saying, What shall this man do? There Are diverse Kinds of Stewards, Some of Powers, Some of wealth, Some of knowledge, Some of the Word and Sacraments.
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when it will be replyed unto them, but thou art like the Pharisee, a deep dissembler, a counterfeit saint, a secret hypocrite, a slanderous backbiter, a busie-body,
when it will be replied unto them, but thou art like the Pharisee, a deep dissembler, a counterfeit saint, a secret hypocrite, a slanderous backbiter, a busybody,
an uncharitable censurer, a streigner of a gnat in others, when thy selfe eatest many a flye, nay swallowest many a camell. Plutarch rightly observeth, that they who delight to gad abroad,
an uncharitable censurer, a streigner of a gnat in Others, when thy self Eatest many a fly, nay swallowest many a camel. Plutarch rightly observeth, that they who delight to gad abroad,
so when men range abroad, and play the spies and scouts, and pry into other mens actions, it is a signe that they have a foule house at home, and ill rule in their owne conscience.
so when men range abroad, and play the spies and scouts, and pry into other men's actions, it is a Signen that they have a foul house At home, and ill Rule in their own conscience.
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yet there are those that take to themselves a liberty to looke into, and examine the bookes of other mens conscience, not being able to reade a letter in their owne:
yet there Are those that take to themselves a liberty to look into, and examine the books of other men's conscience, not being able to read a Letter in their own:
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For hee will certainly call all men to a most strict and particular account of every moment of time they have spent, of every particular grace they have received, of every particular duty they have omitted, of every particular sinne they have committed in deed, word,
For he will Certainly call all men to a most strict and particular account of every moment of time they have spent, of every particular grace they have received, of every particular duty they have omitted, of every particular sin they have committed in deed, word,
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whether he ate or dranke, or walked abroad, or sate in his study, or talked with any, he thought he heard the last Trump sound shrill in his eares, Awake yee that sleep in the dust, and come to judgement.
whither he ate or drank, or walked abroad, or sat in his study, or talked with any, he Thought he herd the last Trump found shrill in his ears, Awake ye that sleep in the dust, and come to judgement.
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Before thou suffer thy temples to take any rest, resolve these three questions, Wherein have I transgressed? What have I done? What part of my duty have I left this day undone? NONLATINALPHABET NONLATINALPHABET;
Before thou suffer thy Temples to take any rest, resolve these three questions, Wherein have I transgressed? What have I done? What part of my duty have I left this day undone?;
According to which rule Seneca recordeth it to the eternall praise of Sextius, that every evening hee put these interrogatories to his soule, What wound hast thou healed this day? What vice hast thou withstood? Wherein art thou better than thou wert the day before? thus Pythagoras advised,
According to which Rule Senecca recordeth it to the Eternal praise of Sextius, that every evening he put these interrogatories to his soul, What wound hast thou healed this day? What vice hast thou withstood? Wherein art thou better than thou Wertenberg the day before? thus Pythagoras advised,
nay thoughts, purposes, intentions, deliberations, and resolutions, before God and his holy Angels at the dreadfull day of judgement? If the consideration of these things no whit affect you, you shall one day give an account among other your sins for the unprofitable hearing of this Sermon.
nay thoughts, Purposes, intentions, deliberations, and resolutions, before God and his holy Angels At the dreadful day of judgement? If the consideration of these things no whit affect you, you shall one day give an account among other your Sins for the unprofitable hearing of this Sermon.
Give me leave therefore a little to rouze you up, and by applying the steele of my Text to your flinty hearts, to strike out of them the fire of zeale.
Give me leave Therefore a little to rouse you up, and by applying the steel of my Text to your flinty hearts, to strike out of them the fire of zeal.
but an eminent place amongst the Starres, if thou turne many to righteousnesse: how is it that thy minde, study and endeavour is not to build Gods house, but to raise thine owne;
but an eminent place among the Stars, if thou turn many to righteousness: how is it that thy mind, study and endeavour is not to built God's house, but to raise thine own;
or like the high Priest in the old Law, entering but once a yeere into the Sanctum sanctorum, or at the most furnishing but some few high Festivals with some rare and exquisite peeces of stuffe, embroidered with variety of all arts and sciences, save Divinity.
or like the high Priest in the old Law, entering but once a year into the Sanctum sanctorum, or At the most furnishing but Some few high Festivals with Some rare and exquisite Pieces of stuff, embroidered with variety of all arts and sciences, save Divinity.
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to reprove, rebuke, to exhort with all long-suffering and doctrine? is this to declare the whole counsell of God? is this to attend to reading, to exhortation, to doctrine, to continue in them? is this to give themselves wholly to the worke of the Ministery, that their profiting may appeare unto all? is this to warne every one publikely, and house by house, day and night with teares to save themselves from the corruption of the world,
to reprove, rebuke, to exhort with all long-suffering and Doctrine? is this to declare the Whole counsel of God? is this to attend to reading, to exhortation, to Doctrine, to continue in them? is this to give themselves wholly to the work of the Ministry, that their profiting may appear unto all? is this to warn every one publicly, and house by house, day and night with tears to save themselves from the corruption of the world,
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if I preach not the Gospel in mine owne person? O thinke upon it in time to make a better reckoning before thou be summoned to give up the last accounts in the words of my Text, Give an account of thy Stewardship, of thy Ministery.
if I preach not the Gospel in mine own person? O think upon it in time to make a better reckoning before thou be summoned to give up the last accounts in the words of my Text, Give an account of thy Stewardship, of thy Ministry.
Next to the sacred Steward commeth in the minister of State and Magistrate to bee rounded in the eare with the admonition in my Text. Thou to whom both the Tables are committed, who art ordained by God,
Next to the sacred Steward comes in the minister of State and Magistrate to be rounded in the ear with the admonition in my Text. Thou to whom both the Tables Are committed, who art ordained by God,
and appointed by thy Soveraigne to see religion maintained, justice executed, and peace kept: how commeth it to passe that the sword of justice lyeth rusty in the scabard,
and appointed by thy Sovereign to see Religion maintained, Justice executed, and peace kept: how comes it to pass that the sword of Justice lies rusty in the scabbard,
and is not drawne out against Sabbath-breakers, contemners of the Church discipline, blasphemers, swearers, drunkards, lewd and scandalous livers? Doest thou use the authority committed to thee to revenge thy selfe,
and is not drawn out against Sabbath breakers, contemners of the Church discipline, blasphemers, swearers, drunkards, lewd and scandalous livers? Dost thou use the Authority committed to thee to revenge thy self,
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and draw a revenue by licensing those places of disorder, which thou art made a minister of justice to suppresse? Is this to be a man fearing God, and hating covetousnesse? is this to stop the mouth of impiety? to cleanse the sinkes of impurity? to purge out the filth that is in the skirts of Jerusalem? to reforme all abuses,
and draw a revenue by licensing those places of disorder, which thou art made a minister of Justice to suppress? Is this to be a man fearing God, and hating covetousness? is this to stop the Mouth of impiety? to cleanse the sinks of impurity? to purge out the filth that is in the skirts of Jerusalem? to reform all Abuses,
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and to prevent Gods judgements upon this Realme, by punishing all the violaters of his lawes? Remember that thou who here sittest upon the bench, shalt one day be called to the barre, to be tryed for eternall life or death before the Judge of all flesh, from whose face the heavens and the earth fled,
and to prevent God's Judgments upon this Realm, by punishing all the violaters of his laws? remember that thou who Here Sittest upon the bench, shalt one day be called to the bar, to be tried for Eternal life or death before the Judge of all Flesh, from whose face the heavens and the earth fled,
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O thinke in time to make a better reckoning before thy summons to give in thy last account in the words of my Text, Give an account, &c. viz. of thy authority and commission.
Oh think in time to make a better reckoning before thy summons to give in thy last account in the words of my Text, Give an account, etc. viz. of thy Authority and commission.
Thou whom thy Master hath trusted with much of his goods and coine, to beautifie his Sanctuary, to maintaine them that serve at his Altar, and to stay and silence the lowd cryes and deep sighes of the hungry, thirsty, naked, oppressed, imprisoned,
Thou whom thy Master hath trusted with much of his goods and coin, to beautify his Sanctuary, to maintain them that serve At his Altar, and to stay and silence the loud cries and deep sighs of the hungry, thirsty, naked, oppressed, imprisoned,
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doest thou bury thy mony under the ground, or locke it up in thy iron chest till it rust? Doest thou like the Gryphine in the naturall story keep others from the precious metall, whereof thy selfe makest no use at all? Thou savest the mony, which being saved will not save thee, and losest by keeping it the blessing of God, the prayers of the poore,
dost thou bury thy money under the ground, or lock it up in thy iron chest till it rust? Dost thou like the Gryphine in the natural story keep Others from the precious metal, whereof thy self Makest no use At all? Thou Save the money, which being saved will not save thee, and losest by keeping it the blessing of God, the Prayers of the poor,
as for that thou hast imployed to losse? In which regard Saint James ringeth them a sad peale after the passing bell hath gone for them, Goe to now you rich men, weep and howle for the miseries that shall come upon you;
as for that thou hast employed to loss? In which regard Saint James ring them a sad peal After the passing bell hath gone for them, Go to now you rich men, weep and howl for the misery's that shall come upon you;
but rather causeth it to glissen in his plate, glare in his jewells, glitter in his apparrell, shine in his gilt rooms, cabbinets, furnitures and hangings.
but rather Causes it to glissen in his plate, glare in his Jewels, glitter in his apparel, shine in his gilded rooms, Cabinets, furnitures and hangings.
and if it shall goe hard with the hard and covetous man, who layeth not out his Masters mony, what may this exhauster expect? if the Miser shall suffer as a sacrilegious person, because he giveth not the poore their due, what punishment is he like to endure, who robbeth the Church, racketh his tenants, oppresseth the poore, extorteth from,
and if it shall go hard with the hard and covetous man, who Layeth not out his Masters money, what may this exhauster expect? if the Miser shall suffer as a sacrilegious person, Because he gives not the poor their due, what punishment is he like to endure, who robbeth the Church, racketh his tenants, Oppresses the poor, extorteth from,
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and thereby their lives preserved? how will they be ashamed and confounded at the great audit day, to deliver in an account after this manner? In vain sports thus much, in satisfying my lust thus much, to make ostentation of my greatnesse thus much, to be revenged of my enemies thus much,
and thereby their lives preserved? how will they be ashamed and confounded At the great audit day, to deliver in an account After this manner? In vain sports thus much, in satisfying my lust thus much, to make ostentation of my greatness thus much, to be revenged of my enemies thus much,
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O thinke upon this in time, that you may make better reckonings before you bee summoned to give in your last accounts in the words of my Text, Give an account of thy Stewardship, of thy wealth and worldly blessings.
O think upon this in time, that you may make better reckonings before you be summoned to give in your last accounts in the words of my Text, Give an account of thy Stewardship, of thy wealth and worldly blessings.
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Are all dispensers of the Word and Sacraments? are all in authority? are all commanders? have all the wealth of the world? surely no: yet all are accountants;
are all dispensers of the Word and Sacraments? Are all in Authority? Are all commanders? have all the wealth of the world? surely no: yet all Are accountants;
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It was spoken by a Heathen of the Heathen, but I feare it may be truely said of many Christians in profession, that they spend a great part of their life in sinfull actions, the greatest in idlenesse, the whole in impertinent businesse.
It was spoken by a Heathen of the Heathen, but I Fear it may be truly said of many Christians in profession, that they spend a great part of their life in sinful actions, the greatest in idleness, the Whole in impertinent business.
if we have pawned our plate, and houshold-stuffe, & jewells, they may be redeemed againe; if we have morgaged our lands, the morgage may be satisfied, and our lands restored:
if we have pawned our plate, and Household stuff, & Jewels, they may be redeemed again; if we have mortgaged our Lands, the mortgage may be satisfied, and our Lands restored:
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like the Persian King, who proposed a great reward to any that could invent any new pastime, they highly value such companions with whom they may lavish out the flower and best of their time.
like the Persian King, who proposed a great reward to any that could invent any new pastime, they highly valve such Sodales with whom they may lavish out the flower and best of their time.
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And now it is time to set the foot to the account of my meditations on this Scripture, and draw neere to that which we all every day draw neerer, unto an end. The end of all things is at hand:
And now it is time to Set the foot to the account of my meditations on this Scripture, and draw near to that which we all every day draw nearer, unto an end. The end of all things is At hand:
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Wherefore, I beseech you all that heare mee this day, in the feare of God, by occasion of the summons in my Text, to enter into a more strict examination of your life than ever heretofore:
Wherefore, I beseech you all that hear me this day, in the Fear of God, by occasion of the summons in my Text, to enter into a more strict examination of your life than ever heretofore:
But when the secrets of all hearts shall be opened, and the intents and purposes of all our actions manifested, and the most hidden workes of darknesse brought to light.
But when the secrets of all hearts shall be opened, and the intents and Purposes of all our actions manifested, and the most hidden works of darkness brought to Light.
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Wherefore sith we shall all one day come to such a publike, such an impartiall, such a particular tryall of all that we have done in the body, either good or evill:
Wherefore sith we shall all one day come to such a public, such an impartial, such a particular trial of all that we have done in the body, either good or evil:
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not false and lying, but true and faithfull: not outragious, but sober: not filthy, but modest: not prophane, but holy: not censorious, but charitable: not scurrilous, but ponderous:
not false and lying, but true and faithful: not outrageous, but Sobrium: not filthy, but modest: not profane, but holy: not censorious, but charitable: not scurrilous, but ponderous:
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3. Lastly, let us lay our hands upon our handy workes, and examine our outward acts and deeds. 1. Whether they have been alwayes justifiable in generall by the Law of God, that is, either commanded by it,
3. Lastly, let us lay our hands upon our handy works, and examine our outward acts and Deeds. 1. Whither they have been always justifiable in general by the Law of God, that is, either commanded by it,
as Bernard piously resolveth, saying, Thou must yeeld obedience to him as to God, who is in the place of God, in those things that are not against God.
as Bernard piously resolves, saying, Thou must yield Obedience to him as to God, who is in the place of God, in those things that Are not against God.
For as many things are profitable and expedient that are not lawfull; so some things are lawfull that are not expedient: and because they are not expedient,
For as many things Are profitable and expedient that Are not lawful; so Some things Are lawful that Are not expedient: and Because they Are not expedient,
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After the explication of these points, in the application I arraigned foure Stewards before you: first, the sacred: secondly, the civill: thirdly, the wealthy: fourthly, the ordinary:
After the explication of these points, in the application I arraigned foure Stewards before you: First, the sacred: secondly, the civil: Thirdly, the wealthy: fourthly, the ordinary:
which that you might not be, I but even now delivered unto you the rule of three, or golden rule, as it is called in sacred algebray, whereby you may easily number your dayes, and cast up your accounts, and infallibly perfect the bookes of your conscience.
which that you might not be, I but even now Delivered unto you the Rule of three, or golden Rule, as it is called in sacred algebray, whereby you may Easily number your days, and cast up your accounts, and infallibly perfect the books of your conscience.
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What remaineth, but that at your first and best opportunity you fall on this worke, cast your accounts privately in the chamber of your heart, peruse the booke of your conscience, mend what is amisse by unfained and hearty repentance, fetch out all the blots and blurres there with the aqua fortis of your teares:
What remains, but that At your First and best opportunity you fallen on this work, cast your accounts privately in the chamber of your heart, peruse the book of your conscience, mend what is amiss by unfeigned and hearty Repentance, fetch out all the blots and blurres there with the aqua fortis of your tears:
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and you shall be found of him in peace, and he shall then say unto you, Well done good and faithfull Stewards, yee have been faithfull in a little, I will set you over much:
and you shall be found of him in peace, and he shall then say unto you, Well done good and faithful Stewards, ye have been faithful in a little, I will Set you over much:
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yee have been faithfull in temporall, I will trust you with eternall goods: yee have been faithfull in earthly, I will commit to you heavenly treasures:
ye have been faithful in temporal, I will trust you with Eternal goods: ye have been faithful in earthly, I will commit to you heavenly treasures:
Into which God grant we may all enter, when we are passed out of this vale of teares, through the merits of Christs death and passion, by the conduct of his holy Spirit.
Into which God grant we may all enter, when we Are passed out of this vale of tears, through the merits of Christ death and passion, by the conduct of his holy Spirit.
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PHILIP HIS MEMENTO MORI: OR, The Passing Bell. A Sermon preached in Mercers Chappell at the Funerall of Master Benet, Merchant. THE XXII. SERMON. DEUT. 32.29. O that they were wise, then they would understand this, they would consider their later end. Right Worshipfull, &c.
PHILIP HIS MEMENTO MORI: OR, The Passing Bell. A Sermon preached in Mercers Chapel At the Funeral of Master Benet, Merchant. THE XXII. SERMON. DEUTERONOMY. 32.29. Oh that they were wise, then they would understand this, they would Consider their later end. Right Worshipful, etc.
HEnoch lived by just computation so many yeeres as there are dayes in the yeere, viz. 365. and he was the seventh man from Adam, and dyed in anno Sabbathico, the Sabbathick yeere,
HEnoch lived by just computation so many Years as there Are days in the year, viz. 365. and he was the seventh man from Adam, and died in Anno Sabbathico, the Sabbathick year,
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It is farther written of him in the holy Records of eternity, that he walked with God, and was therefore translated that hee should not see death, to teach us, that they who walke with God all the dayes of their life as he did, shall come into no condemnation, but immediately passe from death to life, from death temporall to life eternall, which was not obscurely disciphered unto us in the narration of the seventh dayes creation.
It is farther written of him in the holy Records of eternity, that he walked with God, and was Therefore translated that he should not see death, to teach us, that they who walk with God all the days of their life as he did, shall come into no condemnation, but immediately pass from death to life, from death temporal to life Eternal, which was not obscurely deciphered unto us in the narration of the seventh days creation.
After the mention of every day in the weeke, and the worke thereof, wee reade, so the evening and the morning were the first day, and so the second, and the rest:
After the mention of every day in the Week, and the work thereof, we read, so the evening and the morning were the First day, and so the second, and the rest:
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but as it were perpetuall high-noon. For the Lambe is the light thereof, and this Lambe is the Sunne of righteousnesse, which never riseth nor setteth,
but as it were perpetual High noon. For the Lamb is the Light thereof, and this Lamb is the Sun of righteousness, which never Riseth nor sets,
but keepeth still in the midst of the Empyreall Heaven and Throne of God: as on the contrary, in Hell there is nothing but continuall midnight and everlasting darknesse.
but Keepeth still in the midst of the Empyreal Heaven and Throne of God: as on the contrary, in Hell there is nothing but continual midnight and everlasting darkness.
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and walk in the light as children of the light here, shall hereafter possesse the inheritance of the Saints in light; but they who love darknes more than light, and have fellowship with the unfruitfull workes of darknesse, and continually walke as in the darke, in grosse and palpable ignorance, in gluttony and drunkennesse, in chambering and wantonnesse,
and walk in the Light as children of the Light Here, shall hereafter possess the inheritance of the Saints in Light; but they who love darkness more than Light, and have fellowship with the unfruitful works of darkness, and continually walk as in the dark, in gross and palpable ignorance, in gluttony and Drunkenness, in chambering and wantonness,
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To thinke what wee shall be, stench and rottennesse, and worse if we be not better, ashes and cinders of hell, will through the power of Christs death make us what we should be, that is, dead to sinne, dead to the world, dead in our selves, but alive in God. How can hee live in sinne, who perpetually apprehendeth that hee shall dye eternally for his sinne? how can he make a trade of iniquity,
To think what we shall be, stench and rottenness, and Worse if we be not better, Ashes and cinders of hell, will through the power of Christ death make us what we should be, that is, dead to sin, dead to the world, dead in our selves, but alive in God. How can he live in sin, who perpetually apprehendeth that he shall die eternally for his sin? how can he make a trade of iniquity,
and a sport of religion, and a mock of God, and a god of his belly, who hath hell torments alwayes before the eyes of his minde? Jerusalem remembred not her last end;
and a sport of Religion, and a mock of God, and a god of his belly, who hath hell torments always before the eyes of his mind? Jerusalem remembered not her last end;
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After a few dayes, perhaps this very day, yea this houre, I shall be called to a strict account of my whole life, charged with all the sinnes open and secret that ever I have committed, accused by the Divell, convicted by mine owne conscience, condemned by the dreadfull Judge of quicke and dead, to be cast into utter darknesse in hell, there to endure such torments for ever,
After a few days, perhaps this very day, yea this hour, I shall be called to a strict account of my Whole life, charged with all the Sins open and secret that ever I have committed, accused by the devil, convicted by mine own conscience, condemned by the dreadful Judge of quick and dead, to be cast into utter darkness in hell, there to endure such torments for ever,
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Haec cogitare est vitiis omnibus renunciare, to enter into a serious consideration of these things, is to chase away all wanton and wicked thoughts and to send a bill of divorce to the world and all her minions, the mistresses of our carnall affections:
Haec cogitare est Vitiis omnibus renunciare, to enter into a serious consideration of these things, is to chase away all wanton and wicked thoughts and to send a bill of divorce to the world and all her minions, the mistress's of our carnal affections:
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but this is the mischiefe, as S. Cyprian pricking the right veine telleth us, it is a thing to be bewailed with teares of bloud, that none almost mindeth everlasting torments.
but this is the mischief, as S. Cyprian pricking the right vein Telleth us, it is a thing to be bewailed with tears of blood, that none almost minds everlasting torments.
This is the scope and effect of these words, and I pray God they may worke this effect in us, that laying before our eyes the fearfull ends of the wicked,
This is the scope and Effect of these words, and I pray God they may work this Effect in us, that laying before our eyes the fearful ends of the wicked,
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and the chiefest point of consideration is our later end. First therefore the Spirit of God in this Text commendeth wisedome to their desires. Secondly, consideration to their wisedome.
and the chiefest point of consideration is our later end. First Therefore the Spirit of God in this Text commends Wisdom to their Desires. Secondly, consideration to their Wisdom.
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and accompanieth it with a deep sigh, saying, O that they were wise, they would understand this, that it is not for their sakes that they might bragge,
and accompanieth it with a deep sighs, saying, Oh that they were wise, they would understand this, that it is not for their sakes that they might brag,
and as the showers upon the grasse, were verified of any of his words, they are certainly of these in my Text, which drop like raine, or rather like ho•y from his mouth:
and as the showers upon the grass, were verified of any of his words, they Are Certainly of these in my Text, which drop like rain, or rather like ho•y from his Mouth:
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Are not sighes the very breath of love? are not sobs the accents of grief? are not groanes fetched deep the long periods of sorrowes ravishing eloquence? which Almighty God breathes out of the boyling heat of his affection both here and elsewhere:
are not sighs the very breath of love? Are not sobs the accents of grief? Are not groans fetched deep the long periods of sorrows ravishing eloquence? which Almighty God breathes out of the boiling heat of his affection both Here and elsewhere:
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I should soone have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him:
I should soon have subdued their enemies, and turned my hand against their Adversaries. The haters of the Lord should have submitted themselves unto him:
than by opening the bosome, and stretching out the armes to imbrace? Behold the armes of Almighty God stretched all the day long to a rebellious people, which walketh in a way that was not good, after their owne thoughts.
than by opening the bosom, and stretching out the arms to embrace? Behold the arms of Almighty God stretched all the day long to a rebellious people, which walks in a Way that was not good, After their own thoughts.
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and reach your hand, and thrust it into the hole of his side, and you shall feele drops from his heart bleeding afresh for your ungratefull refusall of his love, and despite of his grace.
and reach your hand, and thrust it into the hold of his side, and you shall feel drops from his heart bleeding afresh for your ungrateful refusal of his love, and despite of his grace.
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and make them so thorougly contrite by unfained repentance, that they may be an acceptable sacrifice unto him? according to the words of the Psalmist, The sacrifices of God are a broken spirit:
and make them so thoroughly contrite by unfeigned Repentance, that they may be an acceptable sacrifice unto him? according to the words of the Psalmist, The Sacrifices of God Are a broken Spirit:
Were not that City very unwise, that would refuse any tolerable conditions of peace offered by a potent enemy, against wh•m shee could not make her party good in warre? Beloved, are wee able to hold out warre with Almighty God? to maintaine a fight against his plagues and judgements? what are we but dead men,
Were not that city very unwise, that would refuse any tolerable conditions of peace offered by a potent enemy, against wh•m she could not make her party good in war? beloved, Are we able to hold out war with Almighty God? to maintain a fight against his plagues and Judgments? what Are we but dead men,
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if hee lay hold on his glittering sword? why then doe wee not come in whilest hee holdeth out his golden Scepter of mercy? why sue wee not to him for a treatie of peace? It can be no disparagement to us to seeke to him first;
if he lay hold on his glittering sword? why then do we not come in whilst he holds out his golden Sceptre of mercy? why sue we not to him for a treaty of peace? It can be no disparagement to us to seek to him First;
if you will yeeld to mee, and acknowledge mee for your Lord, and accept of my lawes, I will take the protection of you against all your bodily and ghostly enemies, I will secure you from all danger, enrich you with grace, give you all the contentment you desire upon earth,
if you will yield to me, and acknowledge me for your Lord, and accept of my laws, I will take the protection of you against all your bodily and ghostly enemies, I will secure you from all danger, enrich you with grace, give you all the contentment you desire upon earth,
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all that hee requireth on our part is but our bounden duty, and his desire is that we should bind him to us for doing that service which wee are bound to doe.
all that he requires on our part is but our bounden duty, and his desire is that we should bind him to us for doing that service which we Are bound to do.
but breaketh out into a passion, Thou vouchsafest, O Lord, by thy promises to become debtour to them, to whom thou remittest all debts. What happinesse!
but breaks out into a passion, Thou vouchsafest, Oh Lord, by thy promises to become debtor to them, to whom thou remittest all debts. What happiness!
what honour is it to have Almighty God come in bonds to us? I beseech you thinke what they deserve who set light by so great a favour, and refuse such love.
what honour is it to have Almighty God come in bonds to us? I beseech you think what they deserve who Set Light by so great a favour, and refuse such love.
Now God maketh as it were love to us, and in dolefull Sonnets complaines of our unkindnesse, O that my people would have hearkened to my voice, &c. To which his amorous expostulations if wee now turne a deafe eare, the time will come when wee shall take up the words of God in our owne persons,
Now God makes as it were love to us, and in doleful Sonnets complains of our unkindness, Oh that my people would have harkened to my voice, etc. To which his Amoros expostulations if we now turn a deaf ear, the time will come when we shall take up the words of God in our own Persons,
Now God wooeth us with deepest protestations of love, and largest promises of celestiall graces, which if we make light of, it will one day fall heavie upon us.
Now God wooeth us with Deepest protestations of love, and Largest promises of celestial graces, which if we make Light of, it will one day fallen heavy upon us.
in like maner after Gods mercy in Scripture hath for a long time lightened, & most clearly shewed it selfe to any people or nation, his justice thundereth out most dreadfull threats. For example:
in like manner After God's mercy in Scripture hath for a long time lightened, & most clearly showed it self to any people or Nation, his Justice Thundereth out most dreadful Treats. For Exampl:
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and built a tower in the midst of it, and also made a wine-presse therein: and he looked that it should bring forth grapes, and it brought forth wilde grapes.
and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes.
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And now, O inhabitants of Jerusalem, & men of Judah, judge I pray you between me & my Vineyard, what could I have done more to my Vineyard that I have not done? &c. mark the fearfull conclusion (Verse 5.) I will tell you what I will do to my Vineyard, I will take away the hedge thereof,
And now, Oh inhabitants of Jerusalem, & men of Judah, judge I pray you between me & my Vineyard, what could I have done more to my Vineyard that I have not done? etc. mark the fearful conclusion (Verse 5.) I will tell you what I will do to my Vineyard, I will take away the hedge thereof,
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The rules of this wisedome are to be taken from the precepts of Philosophy, discourses of Policy, the apophthegmes & stratagems, sentences and examples of those whom the world hath cryed up for Sages;
The rules of this Wisdom Are to be taken from the Precepts of Philosophy, discourses of Policy, the apophthegms & stratagems, sentences and Examples of those whom the world hath cried up for Sages;
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but a wisedome of a higher nature, or, to speake more properly, a wisedome above nature, a wisedome which descendeth from the Father of lights, which directeth us so to order and governe our short life here, that thereby we may gaine eternity hereafter:
but a Wisdom of a higher nature, or, to speak more properly, a Wisdom above nature, a Wisdom which Descendeth from the Father of lights, which directeth us so to order and govern our short life Here, that thereby we may gain eternity hereafter:
The infallible rules of this wisedome are to be fetched onely from the inspired Oracles of God extant in the Old and New Testament: the chiefe whereof are these;
The infallible rules of this Wisdom Are to be fetched only from the inspired Oracles of God extant in the Old and New Testament: the chief whereof Are these;
and therefore so to dispense and distribute them, that we make friends of unrighteous Mammon, that when it faileth us, they may receive us into everlasting habitations.
and Therefore so to dispense and distribute them, that we make Friends of unrighteous Mammon, that when it Faileth us, they may receive us into everlasting habitations.
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6. To be sure to provide for our eternall state, whatsoever becommeth of our temporall; and to preferre the salvation of our soule before the gaining of the whole world.
6. To be sure to provide for our Eternal state, whatsoever becomes of our temporal; and to prefer the salvation of our soul before the gaining of the Whole world.
The Schoole Divines make this the speciall difference between the knowledge of men and Angels, that the knowledge of Angels is intuitive, but of men discursive:
The School Divines make this the special difference between the knowledge of men and Angels, that the knowledge of Angels is intuitive, but of men discursive:
In which regard Barradius, alluding to the sound of the word though not to the Grammaticall originall, saith, meditatio est quasi mentis ditatio, meditation is the enriching of the soule,
In which regard Barradius, alluding to the found of the word though not to the Grammatical original, Says, meditatio est quasi mentis ditatio, meditation is the enriching of the soul,
and there propoundeth, debateth, deliberateth and resolveth what hee hath to doe, and how, before hee imbarke himselfe into any great designe, or weighty affaire.
and there propoundeth, debates, deliberateth and resolves what he hath to do, and how, before he embark himself into any great Design, or weighty affair.
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It is a lamentable thing to see how many men, partly through carelesnesse and incogitancie, partly through a desire to enjoy their sensuall pleasures without any interruption, suffer Sathan like a cunning Faulkner to put a hood upon their soules,
It is a lamentable thing to see how many men, partly through carelessness and incogitancy, partly through a desire to enjoy their sensual pleasures without any interruption, suffer Sathan like a cunning Faulkner to put a hood upon their Souls,
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and be they never so resolutely bent, and hot set upon any businesse, yet according to the advice of the Orator, to give their desires so long a breathing time, till they have spoken these two words to themselves, Quid agimus? what doe we? what are we about? is it a commendable worke? is it agreeable to the Word of God? and sutable to our calling? is it of good report? and all circumstances considered expedient? if so, goe on in Gods name,
and be they never so resolutely bent, and hight Set upon any business, yet according to the Advice of the Orator, to give their Desires so long a breathing time, till they have spoken these two words to themselves, Quid agimus? what do we? what Are we about? is it a commendable work? is it agreeable to the Word of God? and suitable to our calling? is it of good report? and all Circumstances considered expedient? if so, go on in God's name,
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and the Lord prosper your handy-workes: but if otherwise, meddle not with it, and put off all that the Divell or carnall wisedome can alledge to induce you unto it, with these checkes of your own consciences, saying to your selves, Shall we offend God? shall we charge our consciences? shall we staine our reputation? shall we scandalize our profession? shall we despite the Spirit of grace? shall we forfeit our estate in Gods promises,
and the Lord prosper your handworks: but if otherwise, meddle not with it, and put off all that the devil or carnal Wisdom can allege to induce you unto it, with these Checks of your own Consciences, saying to your selves, Shall we offend God? shall we charge our Consciences? shall we stain our reputation? shall we scandalise our profession? shall we despite the Spirit of grace? shall we forfeit our estate in God's promises,
and all this for an earthly vanity, a fading commodity, a momentary pleasure, an opinion of honour, a thought of contentment, a dreame of happinesse? Shall we bett with the Divell,
and all this for an earthly vanity, a fading commodity, a momentary pleasure, an opinion of honour, a Thought of contentment, a dream of happiness? Shall we bet with the devil,
nay madnesse to lay out all upon one great feast, knowing that we should fast all the yeere after? to venture the boiling in the river of brimstone for ever,
nay madness to lay out all upon one great feast, knowing that we should fast all the year After? to venture the boiling in the river of brimstone for ever,
and if wee had the like care of the health of our soules, as of their bodies, wee would for the same reason abstaine from the forbidden fruit of sinne,
and if we had the like care of the health of our Souls, as of their bodies, we would for the same reason abstain from the forbidden fruit of sin,
and fretting their owne wounds, as we reade in the booke of Wisedome; And they repenting and groaning for anguish of spirit shall say within themselves, This was he whom we had sometimes in derision, and a Proverbe of reproach.
and fretting their own wounds, as we read in the book of Wisdom; And they repenting and groaning for anguish of Spirit shall say within themselves, This was he whom we had sometime in derision, and a Proverb of reproach.
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Where is now our gay and gorgeous apparrell? where are our sumptuous hangings? our rich cubboard of plate? our gold and silver? where are our orient pearles? our blushing rubies? our glowing carbuncles? our sparkling diamonds? our beautifull damsels? our pompous shewes? our various delights and pastimes? our riotous banquets? our effeminate songs? our melodious musicke? our lascivious dancing? our amorous imbracings? All these things are vanished like shadowes;
Where is now our gay and gorgeous apparel? where Are our sumptuous hangings? our rich cubboard of plate? our gold and silver? where Are our orient Pearls? our blushing rubies? our glowing carbuncles? our sparkling diamonds? our beautiful damsels? our pompous shows? our various delights and pastimes? our riotous banquets? our effeminate songs? our melodious music? our lascivious dancing? our Amoros embracings? All these things Are vanished like shadows;
Our later end setteth before us quatuor novissima, the foure last things: 1. Death, most certaine. 2. Judgement, most strict. 3. Hell, most dreadfull. 4. Paradise, most delightfull.
Our later end sets before us quatuor novissima, the foure last things: 1. Death, most certain. 2. Judgement, most strict. 3. Hell, most dreadful. 4. Paradise, most delightful.
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first to dye, then to bee brought to judgement, and after sentence, either to be led to the rivers of pleasure springing at the right hand of God for evermore,
First to die, then to be brought to judgement, and After sentence, either to be led to the Rivers of pleasure springing At the right hand of God for evermore,
Why doe I lay on so much cost on gorgeous apparrell, which covereth nothing but dust and dung? Why doe I prodigally lavish out my patrimony in exquisite dainties,
Why do I lay on so much cost on gorgeous apparel, which Covereth nothing but dust and dung? Why do I prodigally lavish out my patrimony in exquisite dainties,
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and all kindes of delicious meates, which feed nothing but wormes? Why dote I upon the fairest beauty flesh and bloud can present to a lascivious eye? if it be artificiall, it is nothing but paint and powder;
and all Kinds of delicious Meats, which feed nothing but worms? Why dote I upon the Fairest beauty Flesh and blood can present to a lascivious eye? if it be artificial, it is nothing but paint and powder;
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Why doe I send to the uttermost parts of the earth for the rarest stuffes, the finest linnen and napery? I shall carry nothing of it all away with mee but my winding sheet.
Why do I send to the uttermost parts of the earth for the Rarest stuffs, the Finest linen and napery? I shall carry nothing of it all away with me but my winding sheet.
William the Norman, who conquered a great part of this Island, and Alexander the great, who conquered the greatest part of the knowne world, both lay a long time above ground unburied, being denied that which the poorest beggar that never had foot of land in all his life hath freely given unto him, a hole to lay his head in under ground.
William the Norman, who conquered a great part of this Island, and Alexander the great, who conquered the greatest part of the known world, both lay a long time above ground unburied, being denied that which the Poorest beggar that never had foot of land in all his life hath freely given unto him, a hold to lay his head in under ground.
In my discourse of our later end, to draw towards an end, before the destruction of the holy City and Temple, Josephus writeth of a man afflicted in minde, that ran about the City crying, Wo to the City, wo to the Temple, wo to the Priests, wo to the people,
In my discourse of our later end, to draw towards an end, before the destruction of the holy city and Temple, Josephus Writeth of a man afflicted in mind, that ran about the city crying, Woe to the city, woe to the Temple, woe to the Priests, woe to the people,
O that the world, O that this Kingdome in the world, O that this City in this Kingdome, O that we in this City here present were wise, then would wee understand this:
O that the world, Oh that this Kingdom in the world, Oh that this city in this Kingdom, Oh that we in this city Here present were wise, then would we understand this:
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this spectacle of our nature, this embleme of our frailty, this mirrour of our mortality, and in it consider our later end, which cannot bee farre off.
this spectacle of our nature, this emblem of our frailty, this mirror of our mortality, and in it Consider our later end, which cannot be Far off.
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But let no man sell you smoake to daz• your eyes in such sort, but that you may all see your owne faces in thi• broken glasse. There is no protection to bee got from King or Nobles i• this case:
But let no man fell you smoke to daz• your eyes in such sort, but that you may all see your own faces in thi• broken glass. There is no protection to be god from King or Nobles i• this case:
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all our comfort is, that we may hereafter sue out an habeas corpus, which the Judge of all flesh will not deny us at the generall Assizes, that we may make our corporall appearance at his barre in the clouds,
all our Comfort is, that we may hereafter sue out an habeas corpus, which the Judge of all Flesh will not deny us At the general Assizes, that we may make our corporal appearance At his bar in the Clouds,
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Doe you desire to know how this debt with infinite arrerages groweth upon us and all mankinde? Saint Austin giveth you a good account, the woman tooke up sinne from the Serpent,
Do you desire to know how this debt with infinite arrearages grows upon us and all mankind? Saint Austin gives you a good account, the woman took up sin from the Serpent,
as it were by loane, consensu Adam fecit cautionem, usura crevit posteritati, Adam by consenting sealed the band, the interest hath runne upon all his posterity,
as it were by loan, consensu Adam fecit cautionem, usura Crevit Posteritati, Adam by consenting sealed the band, the Interest hath run upon all his posterity,
and the interest upon interest by numberlesse actuall sinnes eateth us out one by one, till death that swalloweth us up all in the end be swallowed up into victory: and then shall be fulfilled that prophesie, O death, where is thy sting? O grave, where is thy victory? At which Goale-delivery of all deaths prisoners, wee that are living shall not prevent our brother that lyeth asleep before us in his winding sheet:
and the Interest upon Interest by numberless actual Sins Eateth us out one by one, till death that swalloweth us up all in the end be swallowed up into victory: and then shall be fulfilled that prophesy, Oh death, where is thy sting? O grave, where is thy victory? At which Goal delivery of all death's Prisoners, we that Are living shall not prevent our brother that lies asleep before us in his winding sheet:
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Our deceased brother, like a provence or double Rose (for God doubled the blessings of this life upon him) spread himselfe abroad every way by largesse,
Our deceased brother, like a provence or double Rose (for God doubled the blessings of this life upon him) spread himself abroad every Way by largess,
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For the Violet is little, as the humble is in his owne eyes, and groweth neere the ground, from whence the humble taketh his name, humilis ab humo, and of all other flowers it yeeldeth the sweetest savour,
For the Violet is little, as the humble is in his own eyes, and grows near the ground, from whence the humble Takes his name, Humilis ab humo, and of all other flowers it yields the Sweetest savour,
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Of his humility hee gave good proofe in his lovely and lowly carriage towards all, in his refusing places of eminency, in renouncing all confidence in his owne merits at his death,
Of his humility he gave good proof in his lovely and lowly carriage towards all, in his refusing places of eminency, in renouncing all confidence in his own merits At his death,
I was the happinesse of Homer to bee borne in Rhodes, a place ta•••g the name from Roses, and to bee buried in Chios taking the name •••m Violets: this was the happinesse of our brother, who was borne and buried in the garden of Christs Spouse, where he drew in his first,
I was the happiness of Homer to be born in Rhodes, a place ta•••g the name from Roses, and to be buried in Chios taking the name •••m Violets: this was the happiness of our brother, who was born and buried in the garden of Christ Spouse, where he drew in his First,
And the woman fled into the wildernesse, where shee hath a place prepared of God, that they should feed her there a thousand, two hundred, and threescore dayes. Right Honourable, right Worshipfull, &c. THe Naturalists write of a precious stone called Ceraunias, that it is found only in a day of thunder, glistering when the skie is overcast with darknes.
And the woman fled into the Wilderness, where she hath a place prepared of God, that they should feed her there a thousand, two hundred, and threescore days. Right Honourable, right Worshipful, etc. THe Naturalists write of a precious stone called Ceraunias, that it is found only in a day of thunder, glistering when the sky is overcast with darkness.
Then the sincere professors open their hearts most freely in prayer to God, and their bowels of Christian charity and compassion to their afflicted brethren:
Then the sincere professors open their hearts most freely in prayer to God, and their bowels of Christian charity and compassion to their afflicted brothers:
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In which consideration especially we may conceive it is, that our blessed Lord the Husband of the Church, who loveth her more than all the world besides (which hee preserveth onely for her sake) yet seldome crowneth her in this world with worldly happinesse and eminent greatnesse;
In which consideration especially we may conceive it is, that our blessed Lord the Husband of the Church, who loves her more than all the world beside (which he Preserveth only for her sake) yet seldom Crowneth her in this world with worldly happiness and eminent greatness;
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Indeed sometimes she hath had lucida intervalla, times of lightsomenesse and joy, when Kings have been her nursing fathers, and Queenes her nursing mothers:
Indeed sometime she hath had lucida intervalla, times of lightsomeness and joy, when Kings have been her nursing Father's, and Queens her nursing mother's:
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Hence it is, that all the pictures that are drawne of her in Scripture, are either taken from a child-bearing woman frighted by a Dragon gaping to devoure her babe,
Hence it is, that all the pictures that Are drawn of her in Scripture, Are either taken from a childbearing woman frighted by a Dragon gaping to devour her babe,
or a widow making lamentation for her husband, or a mother weeping for her children, or a pilgrime passing from country to country, or an hermite lodged in the wildernesse,
or a widow making lamentation for her husband, or a mother weeping for her children, or a pilgrim passing from country to country, or an hermit lodged in the Wilderness,
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as here in my Text. The Saints of God are described in holy Scripture clad in three sutes of apparrell different in colour: 1. Blacke. 2. Red. 3. White. Blacke is their mourning weed. Red their military ornament. White their wedding garment.
as Here in my Text. The Saints of God Are described in holy Scripture clad in three suits of apparel different in colour: 1. Black. 2. Red. 3. White. Black is their mourning weed. Red their military ornament. White their wedding garment.
They triumph and sit at the marriage feast of the Lambe in white. Two of their sutes they are well knowne by on earth, the third is reserved in Gods Wardrob,
They triumph and fit At the marriage feast of the Lamb in white. Two of their suits they Are well known by on earth, the third is reserved in God's Wardrobe,
where they alwayes either stand, and fight with their bodily and ghostly enemies, or sit downe and weep for their irrecoverable losses and incurable wounds.
where they always either stand, and fight with their bodily and ghostly enemies, or fit down and weep for their irrecoverable losses and incurable wounds.
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Their life is a continuall warfare upon earth; three potent enemies continually bid them battell: 1 The World, Without. 2 The Flesh, Within. 3 The Divell, Both within and without.
Their life is a continual warfare upon earth; three potent enemies continually bid them battle: 1 The World, Without. 2 The Flesh, Within. 3 The devil, Both within and without.
1 Temptations. 2 Heresies. 3 Persecutions. Temptations I call all vitious provocations: heresies, all false doctrines in matter of faith and salvation: persecutions all outward afflictions.
1 Temptations. 2 Heresies. 3 Persecutions. Temptations I call all vicious provocations: heresies, all false doctrines in matter of faith and salvation: persecutions all outward afflictions.
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yet by illustrating the vision set downe through this whole chapter, and hanging it, as it were a great light, in the most eminent part of it, we shall easily discover what divine truth lyeth hid in every corner thereof.
yet by illustrating the vision Set down through this Whole chapter, and hanging it, as it were a great Light, in the most eminent part of it, we shall Easily discover what divine truth lies hid in every corner thereof.
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the Dragon thus deceived of his prey, after which his mouth watered, cast out of his mouth water as a floud after her to drowne her. Such was the vision;
the Dragon thus deceived of his prey, After which his Mouth watered, cast out of his Mouth water as a flood After her to drown her. Such was the vision;
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By the woman all that have dived deepe into the profound mysteries of this booke understand the Church, whose beautie and glory is illustrated by the Sunne cloathing her, and the Moone supporting her, and the Starres crowning her. The Sunne either signifieth the knowledge of Gods Word, which enlighteneth the Church throughout;
By the woman all that have dived deep into the profound Mysteres of this book understand the Church, whose beauty and glory is illustrated by the Sun clothing her, and the Moon supporting her, and the Stars crowning her. The Sun either signifies the knowledge of God's Word, which Enlighteneth the Church throughout;
or Christ the Sunne of righteousnesse, who cloathes her with the robes of his righteousnesse, and exalteth her to his throne of glory above the Moone, on which she standeth;
or christ the Sun of righteousness, who clothes her with the robes of his righteousness, and Exalteth her to his throne of glory above the Moon, on which she Stands;
but what shall we make of the crowne of twelve starres set upon her head? It seemeth to represent either the number of the twelve Patriarkes the Crowne of the Jewish,
but what shall we make of the crown of twelve Stars Set upon her head? It seems to represent either the number of the twelve Patriarchs the Crown of the Jewish,
The man child which this woman had no sooner brought forth, but he was caught up unto God in his Throne, and was to rule all Nations with a rod of Iron, is undoubtedly our Lord and Saviour Jesus Christ;
The man child which this woman had no sooner brought forth, but he was caught up unto God in his Throne, and was to Rule all nations with a rod of Iron, is undoubtedly our Lord and Saviour jesus christ;
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He is described with seven heads and ten hornes, like to the woman, whereby the Roman Empire or Church is meant, called Babylon, the Mother of fornications,
He is described with seven Heads and ten horns, like to the woman, whereby the Roman Empire or Church is meant, called Babylon, the Mother of fornications,
5. because the Dragon employed the seven heads, and ten hornes, that is, the policie and strength of the Roman State especially, to suppresse the true Religion, and overthrow the Church.
5. Because the Dragon employed the seven Heads, and ten horns, that is, the policy and strength of the Roman State especially, to suppress the true Religion, and overthrow the Church.
Other Kingdomes and States have beene stained with the bloud of Christians, but Rome is that Whore of Babylon, which hath died her garments scarlet red with the bloud of Saints and Martyrs of Jesus Christ:
Other Kingdoms and States have been stained with the blood of Christians, but Room is that Whore of Babylon, which hath died her garments scarlet read with the blood of Saints and Martyrs of jesus christ:
The first NONLATINALPHABET, the woman figureth unto us the Church her 1 Originall. 2 Fruitfulnesse. 3 Tendernesse. 4 Weakenesse. 5 Frailtie. 1 First her Originall.
The First, the woman Figured unto us the Church her 1 Original. 2 Fruitfulness. 3 Tenderness. 4 Weakness. 5 Frailty. 1 First her Original.
Heva mater viventium, the mother of all that live by faith. And as St. Cyprian concluded against all the Schismatikes in his time, we may resolve against all the Separatists in our daies;
Eve mater viventium, the mother of all that live by faith. And as Saint Cyprian concluded against all the Schismatics in his time, we may resolve against all the Separatists in our days;
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such is the temper of the militant Church, in feare alwayes, weeping continually for her children, never out of trouble in one place or other, sicke for love of her husband Christ Jesus,
such is the temper of the militant Church, in Fear always, weeping continually for her children, never out of trouble in one place or other, sick for love of her husband christ jesus,
when she had Kings and Princes for her Champions, as in the daies of David, Solomon, Hezekiah, Josiah, and other Kings of Judah: and in the reigne of Constantine, Theodosius, Martianus, Justinian, and other Emperours of Rome, by the temporall sword she put her enemies to the worst,
when she had Kings and Princes for her Champions, as in the days of David, Solomon, Hezekiah, Josiah, and other Kings of Judah: and in the Reign of Constantine, Theodosius, Martianus, Justinian, and other emperors of Room, by the temporal sword she put her enemies to the worst,
her brightest colours are somewhat stained, her graces clouded, her beauty Sun-burnt. Let the Pelagians and Papists stand never so much upon the perfection of inherent righteousnesse, they shall never be able to wash cleane the menstruous cloutes, and filthy ragges the Prophet Esay speaketh of.
her Brightest colours Are somewhat stained, her graces clouded, her beauty Sunburnt. Let the Pelagians and Papists stand never so much upon the perfection of inherent righteousness, they shall never be able to wash clean the menstruous clouts, and filthy rags the Prophet Isaiah speaks of.
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St. Austin, who was more inward to the servants of God in his time, and better acquainted with their thoughts than any Heretikes could be, telleth us, that if all the Saints from the beginning of the world were together upon earth,
Saint Austin, who was more inward to the Servants of God in his time, and better acquainted with their thoughts than any Heretics could be, Telleth us, that if all the Saints from the beginning of the world were together upon earth,
and albeit it overcome not our faith, yet it maketh our sinewes so shrinke (as Jacobs did after hee wrestled with the Angell) that by it we are lamed in holy duties.
and albeit it overcome not our faith, yet it makes our sinews so shrink (as Jacobs did After he wrestled with the Angel) that by it we Are lamed in holy duties.
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What more pitifull object or lamentable spectacle can present it selfe to our eyes, than a woman great with child, scared with a fierie serpent ready to devoure her child,
What more pitiful Object or lamentable spectacle can present it self to our eyes, than a woman great with child, scared with a fiery serpent ready to devour her child,
if worse may be, is the case of Christs Spouse, the true Inheritrix of his Crosse, which he bequeathed her at his death, having indeed little else to leave her:
if Worse may be, is the case of Christ Spouse, the true Inheritrix of his Cross, which he bequeathed her At his death, having indeed little Else to leave her:
which she continually beareth about with her, and in this vision carried with her into the wildernesse, whither she fled to save her life. And the woman
which she continually bears about with her, and in this vision carried with her into the Wilderness, whither she fled to save her life. And the woman
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the shedding the bloud of Christians is the sowing the seed of the Gospell. And St. Leo; The Church of God is not diminished by persecutions, but increased rather;
the shedding the blood of Christians is the sowing the seed of the Gospel. And Saint Leo; The Church of God is not diminished by persecutions, but increased rather;
Moreover, whilest in the chief Cities those who are called by God to depose for his truth win many thousands to the Christian faith, other servants of Christ, to whom he hath vouchsafed meanes to escape, by dispersing themselves into all parts of the world, propagate the doctrine of the Gospell, and plant new Churches.
Moreover, whilst in the chief Cities those who Are called by God to depose for his truth win many thousands to the Christian faith, other Servants of christ, to whom he hath vouchsafed means to escape, by dispersing themselves into all parts of the world, propagate the Doctrine of the Gospel, and plant new Churches.
Tertullian in his booke professedly written of this subject is altogether against flight, grounding his judgement upon the words of our Saviour, John 10.11. &c. I am the good shepheard:
Tertullian in his book professedly written of this Subject is altogether against flight, grounding his judgement upon the words of our Saviour, John 10.11. etc. I am the good shepherd:
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Whosoever therefore shall be ashamed of mee, and of my words, in this adulterous and sinfull generation, of him also shall the sonne of man be ashamed,
Whosoever Therefore shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also shall the son of man be ashamed,
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But Saint Austin and others allow of flight in some case, and they bring very good warrant for it, Christs expresse command, Matth. 10.23. When they persecute you in this city, flee into another.
But Saint Austin and Others allow of flight in Some case, and they bring very good warrant for it, Christ express command, Matthew 10.23. When they persecute you in this City, flee into Another.
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and shew us the footsteps in Scripture of Jacob when he fled from Esau: and Moses, when hee fled from Pharaoh: and Eliah, when hee fled from Ahab and Jezabel: and David, when hee fled from Saul: and Joseph and Mary when they fled from Herod. They adde also, that by this flight of many in time of persecution the Church reapeth a double benefit:
and show us the footsteps in Scripture of Jacob when he fled from Esau: and Moses, when he fled from Pharaoh: and Elijah, when he fled from Ahab and Jezebel: and David, when he fled from Saul: and Joseph and Marry when they fled from Herod. They add also, that by this flight of many in time of persecution the Church reapeth a double benefit:
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and the true Professours in later times by the persecution of Antichrist, many countries in all likelihood had not been sowen with the pure seed of the Word.
and the true Professors in later times by the persecution of Antichrist, many countries in all likelihood had not been sown with the pure seed of the Word.
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Yea, but Christian courage will rise up against this, and object, Is not Martyrdome a garland of red Roses? is not the bloud of Saints the best watering of Gods field? can wee shew more love to Christ than to signe the Gospell with our bloud? will you perswade Christian souldiers to flye from their colours,
Yea, but Christian courage will rise up against this, and Object, Is not Martyrdom a garland of read Roses? is not the blood of Saints the best watering of God's field? can we show more love to christ than to Signen the Gospel with our blood? will you persuade Christian Soldiers to fly from their colours,
yet he reserveth alwayes some corne for seed, I meane some pastours and eminent professours to sow his field in future times, and propagate Religion to posterity.
yet he reserveth always Some corn for seed, I mean Some Pastors and eminent professors to sow his field in future times, and propagate Religion to posterity.
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For Christ giveth it for one of the characters of an hireling, to flie when hee seeth the Wolfe comming, and looke to his owne safety, taking little care what becommeth of his flocke.
For christ gives it for one of the characters of an hireling, to fly when he sees the Wolf coming, and look to his own safety, taking little care what becomes of his flock.
You will say peradventure, how may this be? I answer, as that which is lost in Alpheus, after a certaine time is undoubtedly found againe in Arethusa: so that which is lost on earth shall be found in Heaven.
You will say Peradventure, how may this be? I answer, as that which is lost in Alpheus, After a certain time is undoubtedly found again in Arethusa: so that which is lost on earth shall be found in Heaven.
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Hee that loseth his life for Christs sake in this vale of teares, shall finde it at the last day in the river of pleasures, springing at the right hand of God for evermore.
He that loses his life for Christ sake in this vale of tears, shall find it At the last day in the river of pleasures, springing At the right hand of God for evermore.
Thus then wee may expound the words, the woman fled into the wildernesse, that is, she withdrew her selfe from publike view, kept her exercises of Religion in private, held her meetings in cryptis (hidden places) as vaults under ground, dens and caves in the earth:
Thus then we may expound the words, the woman fled into the Wilderness, that is, she withdrew her self from public view, kept her exercises of Religion in private, held her meetings in cryptis (hidden places) as vaults under ground, dens and caves in the earth:
By wildernesse, some learned Expositors understand remote countries, inhabited by Paynims and Gentiles, where yet the fire of persecution is not kindled.
By Wilderness, Some learned Expositors understand remote countries, inhabited by Pagans and Gentiles, where yet the fire of persecution is not kindled.
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because never manured by Gods husbandry, never sown with the seed of the Word, never set with plants of Paradise, never watered with the dew of heavenly grace.
Because never manured by God's Husbandry, never sown with the seed of the Word, never Set with plants of Paradise, never watered with the due of heavenly grace.
And if the Church had not removed into such wildernesses, she had never visited us in England, severed after a sort from the whole world. Toto divisos Orbe Britannos.
And if the Church had not removed into such Wildernesses, she had never visited us in England, severed After a sort from the Whole world. Toto divisos Orbe Britannos.
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partly in those Disciples that were in Jerusalem in the time of the siege, and a little before, who mindfull of our Saviours commandement fled into the mountaines,
partly in those Disciples that were in Jerusalem in the time of the siege, and a little before, who mindful of our Saviors Commandment fled into the Mountains,
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others by dayes understanding yeeres, reckon from the declining age of Constantine, till the great reformation in our age, neere upon a thousand two hundred and threescore yeeres:
Others by days understanding Years, reckon from the declining age of Constantine, till the great Reformation in our age, near upon a thousand two hundred and threescore Years:
a time under the heathen Emperours, times under severall Heretikes, and last of all, halfe a time in that last and greatest tribulation immediately before the utter overthrow of Antichrist.
a time under the heathen emperors, times under several Heretics, and last of all, half a time in that last and greatest tribulation immediately before the utter overthrow of Antichrist.
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remained in the wildernesse a thousand two hundred and threescore dayes. From the frailty of her nature let us learne a lecture of sober watchfulnesse;
remained in the Wilderness a thousand two hundred and threescore days. From the frailty of her nature let us Learn a lecture of Sobrium watchfulness;
St. James by an elegant metaphor calleth the affaires of this world NONLATINALPHABET, the course of nature, a nowne derived from a verbe signifying to runne;
Saint James by an elegant metaphor calls the affairs of this world, the course of nature, a noun derived from a verb signifying to run;
because the world runneth upon wheeles. As in triumphes and pompous shewes we see towers, and rockes, and castles, but enpassant, carried in procession, not staying any where:
Because the world Runneth upon wheels. As in Triumphos and pompous shows we see towers, and Rocks, and Castles, but enpassant, carried in procession, not staying any where:
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When two Noble men strived about a fish pond, and could by no meanes be brought to an agreement, Gregorius Thaumaturgus by miracle suddenly dried it up:
When two Noble men strived about a Fish pond, and could by no means be brought to an agreement, Gregorius Thaumaturgus by miracle suddenly dried it up:
The Church in many respects is compared to the moone, she receiveth her light from the Sun of righteousnesse, she hath her waxing and waining, is never without spots, is often eclipsed by the interposition of the shadow of the earth, I meane the shadowes of earthly vanities.
The Church in many respects is compared to the moon, she receives her Light from the Sun of righteousness, she hath her waxing and waining, is never without spots, is often eclipsed by the interposition of the shadow of the earth, I mean the shadows of earthly vanities.
Those who professe the art of turning baser metals into gold, first begin with abstractio terrestrietatis à materia, the abstraction or drawing away of earthlinesse from the matter of their metall:
Those who profess the art of turning baser metals into gold, First begin with abstractio terrestrietatis à materia, the abstraction or drawing away of earthliness from the matter of their metal:
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no more can the Spirit of grace subdue and conquer us to the obedience of the Gospel, till hee hath lifted up our hearts from the earth with these levers, especially the consideration of 1 The vanity of earthly delights. 2 The verity of heavenly comforts. 3 The excellency of our soule. 4 The high price of our redemption.
no more can the Spirit of grace subdue and conquer us to the Obedience of the Gospel, till he hath lifted up our hearts from the earth with these levers, especially the consideration of 1 The vanity of earthly delights. 2 The verity of heavenly comforts. 3 The excellency of our soul. 4 The high price of our redemption.
Can we imagine that so incomparable a jewell as is the soule of man was made to be set as it were in a ring on a swines snout, to dig and root in the earth? Did God breathe into us spirit and life,
Can we imagine that so incomparable a jewel as is the soul of man was made to be Set as it were in a ring on a Swine snout, to dig and root in the earth? Did God breathe into us Spirit and life,
nay, did Christ breathe out his immortall spirit for this end, to purchase us the happinesse of a mucke-worme, that breedeth and feedeth, liveth and dyeth in the dung? or at the best the happinesse of an Indian Emmet, that glistereth with gold dust about her? St. Austin hath long agoe christened the contentments of this world in the font of teares, by the names of solacia miserorum, non gaudia beatorum;
nay, did christ breathe out his immortal Spirit for this end, to purchase us the happiness of a mucke-worme, that breeds and feeds, lives and Dies in the dung? or At the best the happiness of an Indian Emmet, that glistereth with gold dust about her? Saint Austin hath long ago christened the contentment's of this world in the font of tears, by the names of solacia miserorum, non Gaudia beatorum;
but the taking off the plaister, and giving our wounds a little aire, and our selves a little ease from our continuall labour and paines? Like the gnats in Plutarch we run continually round in the circle of our businesse till we fall downe dead, traversing the same thoughts,
but the taking off the plaster, and giving our wounds a little air, and our selves a little ease from our continual labour and pains? Like the gnats in Plutarch we run continually round in the circle of our business till we fallen down dead, traversing the same thoughts,
and what happinesse can be in this? The more we gild over the vanities of this world with the title of honours, pleasures and riches, the more we make them like the golden apples which hung at Tantalus his lips, which were snatched away from him when he offered to bite at them.
and what happiness can be in this? The more we gild over the vanities of this world with the title of honours, pleasures and riches, the more we make them like the golden Apples which hung At Tantalus his lips, which were snatched away from him when he offered to bite At them.
Wherefore let us cast the burthen of our care upon the providence of our heavenly Father, who feedeth the young ravens that call upon him, and undoubtedly will never suffer his children to starve.
Wherefore let us cast the burden of our care upon the providence of our heavenly Father, who feeds the young Ravens that call upon him, and undoubtedly will never suffer his children to starve.
immoderate in the measure, inordinate in the meanes, and distrustfull in the cause: when we say in our hearts, What shall we eate, and what shall we drinke,
immoderate in the measure, inordinate in the means, and distrustful in the cause: when we say in our hearts, What shall we eat, and what shall we drink,
1 By diversion, when we withdraw our mind from these carking cares and vexing thoughts, to other more pleasant cogitations of Gods former mercies to us,
1 By diversion, when we withdraw our mind from these carking Cares and vexing thoughts, to other more pleasant cogitations of God's former Mercies to us,
3 By deposition, when being at a stand in our deliberations, and having used all meanes to little purpose to relieve our necessities, we in the end lay downe our burthen of cares,
3 By deposition, when being At a stand in our deliberations, and having used all means to little purpose to relieve our necessities, we in the end lay down our burden of Cares,
assuring our selves, that he who prepared Zoar to save Lot in the burning of Sodome, and Goshen to preserve the Israelites from the plagues of Egypt, and Pella to rescue his Disciples in the siege of Jerusalem; hee who provided a fountaine of water to refresh Hagar in extremity of thirst,
assuring our selves, that he who prepared Zoar to save Lot in the burning of Sodom, and Goshen to preserve the Israelites from the plagues of Egypt, and Pella to rescue his Disciples in the siege of Jerusalem; he who provided a fountain of water to refresh Hagar in extremity of thirst,
The aire shall serve-in Manna for corne, the hard rocke shall gush out with streames of water, the dry cruse shall spring with oyle, the Lions jawes shall drop with hony, the fowles of heaven shall bring in meat in their bills,
The air shall serve-in Manna for corn, the hard rock shall gush out with streams of water, the dry cruse shall spring with oil, the Lions Jaws shall drop with honey, the fowls of heaven shall bring in meat in their bills,
Therefore trouble not your selves overmuch with the cares of this life, but when you have done your utmost endevours, ease your selves by relying upon Gods providence;
Therefore trouble not your selves overmuch with the Cares of this life, but when you have done your utmost endeavours, ease your selves by relying upon God's providence;
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and be confident, that he who feedeth you with the bread of life, will not faile to give you your daily bread; hee that offereth you the cup of salvation full of the price of your redemption,
and be confident, that he who feeds you with the bred of life, will not fail to give you your daily bred; he that Offereth you the cup of salvation full of the price of your redemption,
he that cloatheth your soules with the robes of his righteousnesse, and deckes them with the jewels of his grace, will undoubtedly provide a covering for your bodies.
he that clotheth your Souls with the robes of his righteousness, and decks them with the Jewels of his grace, will undoubtedly provide a covering for your bodies.
Albeit temporall felicity giveth her some lustre, and furnisheth her with meanes to encourage Proselytes, and erect stately monuments of piety and charity;
Albeit temporal felicity gives her Some lustre, and furnisheth her with means to encourage Proselytes, and erect stately monuments of piety and charity;
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yet withall it ministreth matter of luxury and pride, it breedeth faction and schisme, it withdraweth the mind from celestiall contemplation, it abateth her longing desire after the second comming of Christ:
yet withal it Ministereth matter of luxury and pride, it breeds faction and Schism, it withdraweth the mind from celestial contemplation, it abateth her longing desire After the second coming of christ:
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on the contrary, the Crosse is like a file that brighteneth all her spirituall graces, quickeneth her zeale, putteth her noblest vertues to the test; wisedome by dangers, faith by conflicts, courage by terrours, patience by torments, and perseverance by perpetuall assaults.
on the contrary, the Cross is like a file that brighteneth all her spiritual graces, Quickeneth her zeal, putteth her Noblest Virtues to the test; Wisdom by dangers, faith by conflicts, courage by terrors, patience by torments, and perseverance by perpetual assaults.
For the true Church of Christ, as she is described in the holy Scriptures, hath for long time lien hid, beene often obscured and eclipsed by bloudy persecutions:
For the true Church of christ, as she is described in the holy Scriptures, hath for long time lain hid, been often obscured and eclipsed by bloody persecutions:
but the Roman or Papall Church hath never beene so; her advocates plead for her, that she hath beene alwayes not onely visible, but conspicuous; not onely knowne, but notorious.
but the Roman or Papal Church hath never been so; her advocates plead for her, that she hath been always not only visible, but conspicuous; not only known, but notorious.
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And among the many plausible arguments of perswasion, and deceiveable shewes of reason, wherewith they amuse and abuse the world, none prevaileth so much with the common sort and unskilfull multitude,
And among the many plausible Arguments of persuasion, and deceivable shows of reason, wherewith they amuse and abuse the world, none prevails so much with the Common sort and unskilful multitude,
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and their Archbishops Palls, and their Bishops miters and crozures, their shining images, their beautifull pictures, their rich hangings, their gilt rood lofts, their crosses and reliques covered in gold,
and their Archbishop's Palls, and their Bishops miters and crozures, their shining Images, their beautiful pictures, their rich hangings, their gilded rood lofts, their Crosses and Relics covered in gold,
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where we find her a pilgrim in Genesis, a bondwoman in Exodus, a prisoner in Judges, a captive in the book of Kings, a widow in the Prophets, and here in my text a woman labouring with child, flying from a red Dragon into the wildernesse.
where we find her a pilgrim in Genesis, a bondwoman in Exodus, a prisoner in Judges, a captive in the book of Kings, a widow in the prophets, and Here in my text a woman labouring with child, flying from a read Dragon into the Wilderness.
2 That none ought to despise the Churches beyond the seas under the Crosse, but, according to the command of the blessed Apostle, Remember them that are in bonds, as bound with them;
2 That none ought to despise the Churches beyond the Seas under the Cross, but, according to the command of the blessed Apostle, remember them that Are in bonds, as bound with them;
3 That we ought not to looke for great things in this world, but having food and raiment, as the woman had here in my text, to be therewith contented: and as she withdrew her self from the eye of the world,
3 That we ought not to look for great things in this world, but having food and raiment, as the woman had Here in my text, to be therewith contented: and as she withdrew her self from the eye of the world,
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so ought we to retire our selves into our closets, there to have private conference with God, to examine our spirituall estate, to make up the breaches in our conscience, to poure out our soules in teares of compunction for our sins, of compassion for the calamities of our brethren, of an ardent desire and longing affection for the second comming of our Lord,
so ought we to retire our selves into our closets, there to have private conference with God, to examine our spiritual estate, to make up the Breaches in our conscience, to pour out our Souls in tears of compunction for our Sins, of compassion for the calamities of our brothers, of an Ardent desire and longing affection for the second coming of our Lord,
THE SAINTS VEST. A Sermon preached on All-Saints day at Lincolnes-Inne for Doctor Preston. THE XXIV. SERMON. APOC. 7.14. These are they that came out of great tribulation, and have washed their robes, and made them white in the bloud of the Lambe. Right Honourable, Right Worshipfull, &c. THe question which the Elder moved to Saint John in the precedent verse to my Text, NONLATINALPHABET;
THE SAINTS VEST. A Sermon preached on All-saints day At Lincolnes-Inne for Doctor Preston. THE XXIV. SERMON. APOCALYPSE. 7.14. These Are they that Come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Right Honourable, Right Worshipful, etc. THe question which the Elder moved to Saint John in the precedent verse to my Text,;
what are these? mee thinks I heare some put to mee at this present, saying, What are these holy ones whose feast yee keep? what meane these devotions? what doe these festivities intend? what speake these solemnities? what Saints are they, Virgins, Confessours,
what Are these? me thinks I hear Some put to me At this present, saying, What Are these holy ones whose feast ye keep? what mean these devotions? what do these festivities intend? what speak these solemnities? what Saints Are they, Virgins, Confessors,
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whence came they? or rather how came they to bee thus honoured and canonized in our Kalendar? My direct answer hereunto is my Text (These are they, &c.) and the exemplification thereof shall be my Sermon.
whence Come they? or rather how Come they to be thus honoured and canonized in our Calendar? My Direct answer hereunto is my Text (These Are they, etc.) and the exemplification thereof shall be my Sermon.
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how come they now to be repeated? why committeth the Church a tautologie in her menologie? what needeth this sacred NONLATINALPHABET or congeries of feasts, blending of devotions, thrusting all Saints into one day,
how come they now to be repeated? why Committeth the Church a tautology in her menology? what needs this sacred or congeries of feasts, blending of devotions, thrusting all Saints into one day,
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and that a short one in the rubricke? It is that men may see by that which we doe what we beleeve in that Article of our Creed, the communion of Saints. Wee joyne them all in one collect, wee remember them all upon one day,
and that a short one in the rubric? It is that men may see by that which we do what we believe in that Article of our Creed, the communion of Saints. we join them all in one collect, we Remember them all upon one day,
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In a word, we keep one feast for them all upon earth, because they all keep one everlasting feast in heaven, the marriage supper of the Lambe. The Romanes, beside severall Temples dedicated to severall deities, had their Pantheon, or all-gods temple. See wee not in the skie here single starres glistering by themselves, there constellations,
In a word, we keep one feast for them all upon earth, Because they all keep one everlasting feast in heaven, the marriage supper of the Lamb. The Romans, beside several Temples dedicated to several deities, had their Pantheon, or all-gods temple. See we not in the sky Here single Stars glistering by themselves, there constellations,
as it were tracing the same musicall steps? hath not nature drawne with her pensill a perfect grasse green in the Emrald, a skie colour in the Saphir, the glowing of fire in the Carbuncle, the sanguine complexion in the Ruby,
as it were tracing the same musical steps? hath not nature drawn with her pencil a perfect grass green in the Emerald, a sky colour in the Saphir, the glowing of fire in the Carbuncle, the sanguine complexion in the Ruby,
and the twinckling of the starres in the Diamond, and all these together in the Opall, which hath in it the lustre and beautifull colours of all these precious stones, incredibili misturâ lucentes? Such is this feast of all holy ones:
and the twinkling of the Stars in the Diamond, and all these together in the Opal, which hath in it the lustre and beautiful colours of all these precious stones, incredibili misturâ lucentes? Such is this feast of all holy ones:
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Upon it we celebrate the chastity of all Virgins, the simplicity of all Innocents, the zeale and courage of all Confessours, the patience of all Martyrs, the holinesse of all Saints.
Upon it we celebrate the chastity of all Virgins, the simplicity of all Innocents, the zeal and courage of all Confessors, the patience of all Martyrs, the holiness of all Saints.
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Which are principally three, shadowed by the allegory in my Text: 1. Patience in tribulation, They came out. 2. Purity in conversation, And washed their garments. 3. Faith in Christs death and passion, Made them white in &c.
Which Are principally three, shadowed by the allegory in my Text: 1. Patience in tribulation, They Come out. 2. Purity in Conversation, And washed their garments. 3. Faith in Christ death and passion, Made them white in etc.
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The better to distinguish them, you may if you please terme them three markes: 1. A blacke or blewish marke made with the stroake or flaile, Tribulation. 2. A white made by washing their garments,
The better to distinguish them, you may if you please term them three marks: 1. A black or blewish mark made with the stroke or flail, Tribulation. 2. A white made by washing their garments,
and of every Tribe twelve thousand were sealed in the forehead by an Angel keeper of the broad Seale of the living God (Ver. 2.) After this signature; Loe a great multitude, which no man can number, of all nations,
and of every Tribe twelve thousand were sealed in the forehead by an Angel keeper of the broad Seal of the living God (Ver. 2.) After this signature; Lo a great multitude, which no man can number, of all Nations,
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and palmes given them in their hands in token of victory, and they marched on in triumph singing with a loud voice, Salvation from or to our God that sitteth upon the Throne, and to the Lambe:
and palms given them in their hands in token of victory, and they marched on in triumph singing with a loud voice, Salvation from or to our God that Sitteth upon the Throne, and to the Lamb:
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at which words all the Angels that stood round about the Throne, and the Elders, and the foure living creatures full of eyes fell before the Throne on their faces, and worshipped God, saying, Amen:
At which words all the Angels that stood round about the Throne, and the Elders, and the foure living creatures full of eyes fell before the Throne on their faces, and worshipped God, saying, Amen:
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This glorious representation of the triumphant Church so overcame and tooke away the senses of the ravished Apostle, that though he desired nothing more than to learne who they were that he had seen thus honourably installed,
This glorious representation of the triumphant Church so overcame and took away the Senses of the ravished Apostle, that though he desired nothing more than to Learn who they were that he had seen thus honourably installed,
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The answer of which question when the Apostle had modestly put from himselfe to the Elder, saying, Lord thou knowest, the Elder courteously resolveth it,
The answer of which question when the Apostle had modestly put from himself to the Elder, saying, Lord thou Knowest, the Elder courteously resolves it,
These are they that are come out of great tribulation, &c. Thou mightest perhaps have thought, that these who are so richly arrayed and highly advanced in Heaven, had been some great Monarchs, Emperours,
These Are they that Are come out of great tribulation, etc. Thou Mightest perhaps have Thought, that these who Are so richly arrayed and highly advanced in Heaven, had been Some great Monarchs, emperors,
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they are poore miserable forlorne people that are newly come some out of houses of bondage, some out of the gallies, some out of prisons, some out of dungeons, some out of mynes, some out of dens and caves of the earth, all out of great tribulation.
they Are poor miserable forlorn people that Are newly come Some out of houses of bondage, Some out of the galleys, Some out of prisons, Some out of dungeons, Some out of mines, Some out of dens and caves of the earth, all out of great tribulation.
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they whom thou seest the Lambe leading to the living fountaines of waters, dranke before deep of the waters of Marah, and full cups of teares in the extreme heate of bloudy persecutions:
they whom thou See the Lamb leading to the living fountains of waters, drank before deep of the waters of Marah, and full cups of tears in the extreme heat of bloody persecutions:
and in consideration of the great tribulation which they have patiently endured for the love of their Redeemer, he bestoweth upon them these glorious robes whited in his own bloud, and hee taketh them neere to himselfe, that they may stand before him for evermore.
and in consideration of the great tribulation which they have patiently endured for the love of their Redeemer, he bestoweth upon them these glorious robes whited in his own blood, and he Takes them near to himself, that they may stand before him for evermore.
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Great tribulation in the judgement of Marlorat is a periphrasis of the last persecution of the Church by Antichrist, which shall be the hottest service the souldiers of Christ shall ever be put to.
Great tribulation in the judgement of Marlorat is a periphrasis of the last persecution of the Church by Antichrist, which shall be the hottest service the Soldiers of christ shall ever be put to.
As the last endevour of nature before death putteth the patient to most paine, and the last assault of Pharaoh put the Israelites to the greatest extremity;
As the last endeavour of nature before death putteth the patient to most pain, and the last assault of Pharaoh put the Israelites to the greatest extremity;
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(that is, deformed by bloudy persecutions:) and the stars shall fall from heaven, (that is, the greatest lights of the Church shall fall from it) and there shalbe such perplexity and distresse of nations as never was before:
(that is, deformed by bloody persecutions:) and the Stars shall fallen from heaven, (that is, the greatest lights of the Church shall fallen from it) and there shall such perplexity and distress of Nations as never was before:
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or of friends, banishment, imprisonment, infamy, torture of body, or vexation of mind, is great tribulation, through which any elect child of God may enter into heaven.
or of Friends, banishment, imprisonment, infamy, torture of body, or vexation of mind, is great tribulation, through which any elect child of God may enter into heaven.
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all that fight a good fight, and keepe the faith, after they have finished their course shall receive a crowne of righteousnesse, which the Lord the righteous Judge shall give at that day to all that love his appearing.
all that fight a good fight, and keep the faith, After they have finished their course shall receive a crown of righteousness, which the Lord the righteous Judge shall give At that day to all that love his appearing.
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The article NONLATINALPHABET therefore is not NONLATINALPHABET, but NONLATINALPHABET: not demonstrative, pointing to any singular persecution; but intensive, intimating that many and very great tribulations abide the faithfull servants of God,
The article Therefore is not, but: not demonstrative, pointing to any singular persecution; but intensive, intimating that many and very great tribulations abide the faithful Servants of God,
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Why doth a father when hee seeth two boyes fighting in the street correct his sonne and not the other? Why doth the Schoolemaster take a stricter account of the Scholar hee best affecteth than of others, whom hee suffereth often to play the trewants? Why doth the husbandman let unfruitfull and unsavory trees grow out at length without any cutting or pruning,
Why does a father when he sees two boys fighting in the street correct his son and not the other? Why does the Schoolmaster take a Stricter account of the Scholar he best affects than of Others, whom he suffers often to play the Treants? Why does the husbandman let unfruitful and unsavoury trees grow out At length without any cutting or pruning,
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but pruneth the fragrant roses, and pricketh the fruitfull vines till they bleed? Why doth the Physician when hee seeth his patient desperate, give order to them that are about him to deny him nothing that he hath a mind unto? but if he hath any hope of recovery of any patient of his, he keepeth him in diet, forbiddeth him such things as he most desireth,
but pruneth the fragrant roses, and pricks the fruitful vines till they bleed? Why does the physician when he sees his patient desperate, give order to them that Are about him to deny him nothing that he hath a mind unto? but if he hath any hope of recovery of any patient of his, he Keepeth him in diet, forbiddeth him such things as he most Desires,
and prescribeth for him many meats, drinkes, and potions which goe against his stomacke. Lastly, why doth a Captaine set the best Souldiers in the forefront of a battell,
and prescribeth for him many Meats, drinks, and potions which go against his stomach. Lastly, why does a Captain Set the best Soldiers in the forefront of a battle,
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thus let them thinke of the Father of Spirits his dealing with his children, who chasteneth those faults in them which he seemeth to winke at in others,
thus let them think of the Father of Spirits his dealing with his children, who Chasteneth those Faults in them which he seems to wink At in Others,
let them thinke so of our heavenly Teacher, that hee holds a stricter hand over those in Christs schoole who outstrip others, that they may more profit by him.
let them think so of our heavenly Teacher, that he holds a Stricter hand over those in Christ school who outstrip Others, that they may more profit by him.
To the last they will answer, that the experienced Captaine setteth the most valiant souldiers in places of greatest danger, that they may get the greater honour;
To the last they will answer, that the experienced Captain sets the most valiant Soldiers in places of greatest danger, that they may get the greater honour;
Hee weaneth us from this world, and breedeth in us a longing desire to exchange this vale of teares with the river of pleasures springing at his right hand in Heaven.
He weaneth us from this world, and breeds in us a longing desire to exchange this vale of tears with the river of pleasures springing At his right hand in Heaven.
If God should not send us sometimes crosses and afflictions, and sawce our joyes with sorrowes, wee would often surfet of them, we would take too great liking to this world,
If God should not send us sometime Crosses and afflictions, and sauce our Joys with sorrows, we would often surfeit of them, we would take too great liking to this world,
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How say I tribulation or afflictions are markes of Gods children, sith wee see the wickedest men that breath sometimes full of them? Are not notorious malefactors often apprehended, cast in prison, scourged to death, tortured upon the rack, broken upon the wheele,
How say I tribulation or afflictions Are marks of God's children, sith we see the wickedest men that breath sometime full of them? are not notorious malefactors often apprehended, cast in prison, scourged to death, tortured upon the rack, broken upon the wheel,
and executed with other most exquisite torments? Do not all the plagues threatned in the Law fall upon some of Gods enemies in this life? Are not the very dregges of his vialls of vengeance poured upon them?
and executed with other most exquisite torments? Do not all the plagues threatened in the Law fallen upon Some of God's enemies in this life? are not the very dregs of his vials of vengeance poured upon them?
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2. Though afflictions in some sort are common to all sorts of men, yet chastisements and corrections (meant by the word tribulation in my Text) are proper to the godly.
2. Though afflictions in Some sort Are Common to all sorts of men, yet chastisements and corrections (meant by the word tribulation in my Text) Are proper to the godly.
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the wicked gnaw their tongues and curse, but the godly blesse and praise God: the wicked have little or no sense of the wrath of God or their sinne, but of their punishment;
the wicked gnaw their tongues and curse, but the godly bless and praise God: the wicked have little or no sense of the wrath of God or their sin, but of their punishment;
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and confesse their sinne, they open all their wounds and sores, crying with that religious Father, hic ure, hic seca, here burne, here lance, here pricke my veines, here feed me with the bread of affliction, here give me my full draught of the cup of teares, that all teares may be wiped from my eyes hereafter;
and confess their sin, they open all their wounds and sores, crying with that religious Father, hic ure, hic seca, Here burn, Here lance, Here prick my Veins, Here feed me with the bred of affliction, Here give me my full draught of the cup of tears, that all tears may be wiped from my eyes hereafter;
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This holy Father elsewhere lively expresseth the difference betweene the godly in their sufferings, and the wicked, by the similitude of the same flayle that striketh the corne out of the eare, but bruiseth the stubble;
This holy Father elsewhere lively Expresses the difference between the godly in their sufferings, and the wicked, by the similitude of the same flail that striketh the corn out of the ear, but bruiseth the stubble;
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Let us seeke God therefore while he may be found, strive to enter in before the gate of mercy be locked up, worke while we have day, wash while we have water and soape, doe good while we have time, breake off our sinnes, and wash our polluted consciences with our penitent teares,
Let us seek God Therefore while he may be found, strive to enter in before the gate of mercy be locked up, work while we have day, wash while we have water and soap, do good while we have time, break off our Sins, and wash our polluted Consciences with our penitent tears,
The whitenesse here of the garments of them whom Saint John saw invested, signifieth the candor and purity of their life, without spot of foule sinne, or staine of infamy.
The whiteness Here of the garments of them whom Saint John saw invested, signifies the candor and purity of their life, without spot of foul sin, or stain of infamy.
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To represent this outward purity and integrity of the Saints to the wife of the Lambe, it was granted, that she should be arrayed in fine linnen, cleane and white:
To represent this outward purity and integrity of the Saints to the wife of the Lamb, it was granted, that she should be arrayed in fine linen, clean and white:
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As vertue in Aristotles time was the character of a Grecian, and vice of a Barbarian; so in the first and best ages of the Church a Christian was distinguished from a Heathen by his innocency and charity:
As virtue in Aristotle time was the character of a Grecian, and vice of a Barbarian; so in the First and best ages of the Church a Christian was distinguished from a Heathen by his innocency and charity:
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Such speeches Tertullian over-heard the Gentiles use concerning those innocent lambes in his dayes, which were dayly sacrificed by the Roman Emperours.
Such Speeches Tertullian overheard the Gentiles use Concerning those innocent Lambs in his days, which were daily sacrificed by the Roman emperors.
You will object, that as when a law was made among the Romans that chast Matrons should weare a kind of girdle to distinguish them from Curtizans, that all the Curtizans in Rome, though never so dissolute, got on those girdles:
You will Object, that as when a law was made among the Romans that chaste Matrons should wear a kind of girdle to distinguish them from Courtesans, that all the Courtesans in Room, though never so dissolute, god on those girdles:
For Priscillian was of a most strict life, Novatus outstripped most catholike Bishops in outward appearance and semblance of holinesse, John of Constantinople, who first usurped the title of universall Bishop,
For Priscillian was of a most strict life, Novatian outstripped most catholic Bishops in outward appearance and semblance of holiness, John of Constantinople, who First usurped the title of universal Bishop,
for his continuall fasting and praying was sirnamed NONLATINALPHABET, Jejunator, the Faster: but I answer with Lodovicus Vives, Paint a fire most artificially, yet it will not burn;
for his continual fasting and praying was surnamed, Jejunator, the Faster: but I answer with Lodovicus Vives, Paint a fire most artificially, yet it will not burn;
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yet be confident this wooden or marble Lion wil never roare, much lesse devoure. The grapes wch Zeuxis painted had the colour, but not the taste of grapes:
yet be confident this wooden or Marble lion will never roar, much less devour. The grapes which Zeuxis painted had the colour, but not the taste of grapes:
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their outward conformity, and seeming sanctity, differeth from theirs who are holy ones indeed, in three things: 1 It is not sincere. 2 Not entire. 3 It is not permanent or constant. 1 It is not sincere:
their outward conformity, and seeming sanctity, differeth from theirs who Are holy ones indeed, in three things: 1 It is not sincere. 2 Not entire. 3 It is not permanent or constant. 1 It is not sincere:
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or wantonnesse, as Montanus; or fraudulent lying and cousening, as Priscillian; or spirituall pride and uncharitable censuring of others, as Novatus. 3 It is not constant:
or wantonness, as Montanus; or fraudulent lying and cosening, as Priscillian; or spiritual pride and uncharitable censuring of Others, as Novatian. 3 It is not constant:
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The Martyrs, saith hee, washed their robes in bloud when they cleansed their members from all contagion by their bloud shed for Christ, wherewith in the eyes of fools they seemed to defile and deforme their bodies.
The Martyrs, Says he, washed their robes in blood when they cleansed their members from all contagion by their blood shed for christ, wherewith in the eyes of Fools they seemed to defile and deform their bodies.
But neither is it said here they washed their robes in sanguine agnino, or sanguine suo, but sanguine NONLATINALPHABET, which Beza well rendereth agni illius: they washed not their garments in their owne bloud,
But neither is it said Here they washed their robes in sanguine agnino, or sanguine Sue, but sanguine, which Beza well rendereth agni Illius: they washed not their garments in their own blood,
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or, as the schooles speake, inherent righteousnesse in our glorification. They washed Their robes. Not their robe in the singular, but their robes in the plurall number;
or, as the Schools speak, inherent righteousness in our glorification. They washed Their robes. Not their robe in the singular, but their robes in the plural number;
But I rather inferre from hence, that if there be such vertue in Christs bloud, that it not onely washeth the Saints robes, but maketh them perfectly white:
But I rather infer from hence, that if there be such virtue in Christ blood, that it not only washes the Saints robes, but makes them perfectly white:
but the gold of their purses that have faith in those imaginary flames? St. Bernard truely observeth, that the bloud of the Lambe is most pure and delicate bloud, it will endure no mixture with any other thing.
but the gold of their purses that have faith in those imaginary flames? Saint Bernard truly observeth, that the blood of the Lamb is most pure and delicate blood, it will endure no mixture with any other thing.
Yea, but it is said, Faith purifieth the heart; how then is it here said, that their robes were washed and made white with Christs bloud? I answer, that Christs bloud whiteth as the soape or nitre,
Yea, but it is said, Faith Purifieth the heart; how then is it Here said, that their robes were washed and made white with Christ blood? I answer, that Christ blood whiteth as the soap or nitre,
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and thereby fetches out all the staines of our consciences, and makes our soules appeare most faire and lovely in the eyes of Almighty God. O royall bath!
and thereby Fetches out all the stains of our Consciences, and makes our Souls appear most fair and lovely in the eyes of Almighty God. O royal bath!
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and in the stone a new name written, which no man knoweth saving he that receiveth it. Right Honourable, Right Worshipfull, &c. MEdals and small pictures that are shewed us under the cover of a chrystall glasse are most delightfull to the eye:
and in the stone a new name written, which no man Knoweth Saving he that receives it. Right Honourable, Right Worshipful, etc. MEdals and small pictures that Are showed us under the cover of a crystal glass Are most delightful to the eye:
such are the images of divine truth, and heads of heavenly doctrine, whereof you have a glympse in my text, through the mirrour of an elegant allegorie.
such Are the Images of divine truth, and Heads of heavenly Doctrine, whereof you have a glimpse in my text, through the mirror of an elegant allegory.
Notwithstanding for your more exact view, and my particular handling of them, I will open the Chrystall cover, and take them out one by one in order as they are set in the letter;
Notwithstanding for your more exact view, and my particular handling of them, I will open the Crystal cover, and take them out one by one in order as they Are Set in the Letter;
wherein 1 A condition is propounded, to him that overcommeth. 2 A promise upon condition is made, I will give. 3 Three gifts upon promise are specified;
wherein 1 A condition is propounded, to him that Overcometh. 2 A promise upon condition is made, I will give. 3 Three Gifts upon promise Are specified;
1 No man knoweth the new name, save he that receiveth it. 2 No man receiveth it, but he that hath the white stone. 3 No man hath the white stone, but he that eateth the Manna. 4 No man eateth the hidden Manna, but he to whom it is given. 5 It is given to none to eate thereof,
1 No man Knoweth the new name, save he that receives it. 2 No man receives it, but he that hath the white stone. 3 No man hath the white stone, but he that Eateth the Manna. 4 No man Eateth the hidden Manna, but he to whom it is given. 5 It is given to none to eat thereof,
but to him that overcommeth the Divell by his faith, the World by his hope, the Flesh by his charity, all baites and allurements by his abstinence, all crosses and afflictions by his patience, all conflicts and assaults of temptations by his constant perseverance unto the end.
but to him that Overcometh the devil by his faith, the World by his hope, the Flesh by his charity, all baits and allurements by his abstinence, all Crosses and afflictions by his patience, all conflicts and assaults of temptations by his constant perseverance unto the end.
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2 It is said NONLATINALPHABET to him, that is, to every one, (for an indefinite propofition in materiâ necessariâ, is equivalent to an universall) to teach us, that the promises of the Gospel are generall:
2 It is said to him, that is, to every one, (for an indefinite propofition in materiâ necessariâ, is equivalent to an universal) to teach us, that the promises of the Gospel Are general:
5 It is not Manna simply, but the hidden Manna: nor a stone, but a white stone: nor a name, but a new name: every subject hath here his adjunct, every face his shadow, every letter his flourish, every diamond his foile, every kind his quality.
5 It is not Manna simply, but the hidden Manna: nor a stone, but a white stone: nor a name, but a new name: every Subject hath Here his adjunct, every face his shadow, every Letter his flourish, every diamond his foil, every kind his quality.
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All Manna is not the hidden: what is this hidden Manna? All pretious stones are not the white: what is this white stone? All names are not new names: what is this new name? O thou who hast the key of David, and openest and no man shutteth, open the treasure of this Scripture, that we may see what heavenly mysteries lie in this hidden Manna, are engraven in this white stone, and character'd in this new name.
All Manna is not the hidden: what is this hidden Manna? All precious stones Are not the white: what is this white stone? All names Are not new names: what is this new name? Oh thou who hast the key of David, and openest and no man shutteth, open the treasure of this Scripture, that we may see what heavenly Mysteres lie in this hidden Manna, Are engraven in this white stone, and charactered in this new name.
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You shall hardly light upon any vision or revelation in this booke concerning the succeeding estate of the Church, which hath not some kind of reference to the predictions of the ancient Prophets of things already accomplished.
You shall hardly Light upon any vision or Revelation in this book Concerning the succeeding estate of the Church, which hath not Some kind of Referente to the predictions of the ancient prophets of things already accomplished.
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God, to whom all things past and future are eternally present, in his infinite wisedome hath so fitted latter events to former presidents, that the same perspectives of Propheticall visions,
God, to whom all things past and future Are eternally present, in his infinite Wisdom hath so fitted latter events to former Presidents, that the same perspectives of Prophetical visions,
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The first, vincenti, referreth you to Job 7.1. Is not the life of man a warfare upon earth? The second, Dabo, I will give, to Luke 12.32. It is your Fathers pleasure to give you a kingdome.
The First, Vincent, Refers you to Job 7.1. Is not the life of man a warfare upon earth? The second, Dabo, I will give, to Lycia 12.32. It is your Father's pleasure to give you a Kingdom.
The third, Manna absconditum, the hidden Manna, to Exod. 16.33. Take a pot, and put an Omer full of Manna therein, and lay it up before the Lord, to be kept for your generations.
The third, Manna absconditum, the hidden Manna, to Exod 16.33. Take a pot, and put an Omer full of Manna therein, and lay it up before the Lord, to be kept for your generations.
Christ who hath overcome the world, under these metaphors looking to foregoing prophesies and promises, incourageth all Christians like valiant Souldiers to follow him, setting before them all spirituall delicacies, implyed in the hidden Manna, all treasures in the white stone, all true honour in the new name. To him that overcommeth pleasure,
christ who hath overcome the world, under these metaphors looking to foregoing prophecies and promises, Encourageth all Christians like valiant Soldiers to follow him, setting before them all spiritual delicacies, employed in the hidden Manna, all treasures in the white stone, all true honour in the new name. To him that Overcometh pleasure,
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To him that overcommeth covetousnesse, and esteemeth not of worldly wealth and earthly treasure, I will give a white stone. To him that overcommeth ambition,
To him that Overcometh covetousness, and esteems not of worldly wealth and earthly treasure, I will give a white stone. To him that Overcometh ambition,
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In many other texts the letter is easie, but the spirituall meaning difficult: but on the contrary, in this the spirituall meaning is facile, and out of question,
In many other texts the Letter is easy, but the spiritual meaning difficult: but on the contrary, in this the spiritual meaning is facile, and out of question,
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or great States-man is entertained with rare and reserved dainties, served in under covered dishes; and after the last course hath a medall, or a stone with his name engraven in it,
or great Statesman is entertained with rare and reserved dainties, served in under covered Dishes; and After the last course hath a medal, or a stone with his name engraven in it,
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which, because he carrieth away with him, and keepeth it as a memoriall of his honourable entertainement, the Greekes call NONLATINALPHABET: this is Alcasar his conceit.
which, Because he Carrieth away with him, and Keepeth it as a memorial of his honourable entertainment, the Greeks call: this is Alcasar his conceit.
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A third sort of Expositors runne upon a pitched field, which he that wanne had his victory with his name entred into the Roman Fasti with a white stone:
A third sort of Expositors run upon a pitched field, which he that won had his victory with his name entered into the Roman Fasti with a white stone:
But the most of our later Commentatours imagine, that Christ had an eye to the Roman Judiciall proceedings in their Courts, in which he that overcame his accuser,
But the most of our later Commentators imagine, that christ had an eye to the Roman Judicial proceedings in their Courts, in which he that overcame his accuser,
so Christ in the building of the spirituall Jerusalem, which is his Church, putteth no difference betweene Jew and Gentile, but propoundeth salvation upon like conditions of repentance and faith unto all.
so christ in the building of the spiritual Jerusalem, which is his Church, putteth no difference between Jew and Gentile, but propoundeth salvation upon like conditions of Repentance and faith unto all.
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Through him we have an accesse by one Spirit unto the Father. Now therefore we are no more strangers and forreiners, but fellow Citizens with the Saints,
Through him we have an access by one Spirit unto the Father. Now Therefore we Are no more Strangers and foreigners, but fellow Citizens with the Saints,
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because the Gentiles and Jewes, like two sides of a wall, joyne in him, and are built up to make a holy Temple unto the Lord, which is his visible Church.
Because the Gentiles and Jews, like two sides of a wall, join in him, and Are built up to make a holy Temple unto the Lord, which is his visible Church.
but since the death, resurrection, and ascension of our Lord, wee reade of a great doore opened in heaven, at which great multitudes may enter together.
but since the death, resurrection, and Ascension of our Lord, we read of a great door opened in heaven, At which great Multitudes may enter together.
Even from the beginning of Christs comming into the flesh the Gentiles went in equipage with the Jewes. For when the Angell preached the incarnation of Christ to the Jewes, a new Starre preached it to the heathen Sages, that all men might know, according to Simeon his prophesie, that he was no lesse a light to lighten the Gentiles,
Even from the beginning of Christ coming into the Flesh the Gentiles went in equipage with the Jews. For when the Angel preached the incarnation of christ to the Jews, a new Star preached it to the heathen Sages, that all men might know, according to Simeon his prophesy, that he was no less a Light to lighten the Gentiles,
and suffered without the walls of the City, to make it manifest unto us, that the benefit of his incarnation, baptisme, death and passion, is not impropriated to any sort of people,
and suffered without the walls of the city, to make it manifest unto us, that the benefit of his incarnation, Baptism, death and passion, is not impropriated to any sort of people,
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not the grace (they call sufficient) conferred upon all since Adam's fall. This secret belongeth unto God, to whom he will make this offer of grace effectuall;
not the grace (they call sufficient) conferred upon all since Adam's fallen. This secret belongeth unto God, to whom he will make this offer of grace effectual;
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but that which he hath revealed belongeth to us and our children, that The grace of God that bringeth salvation hath appeared unto all men, teaching us, that denying ungodlinesse and wordly lusts, we should live soberly, righteously,
but that which he hath revealed belongeth to us and our children, that The grace of God that brings salvation hath appeared unto all men, teaching us, that denying ungodliness and wordly Lustiest, we should live soberly, righteously,
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yet our labour is not in vaine in the Lord, because in every assembly we may piously hope there may be some if not many of the Elect, to whom the Word will prove a savour of life unto life.
yet our labour is not in vain in the Lord, Because in every assembly we may piously hope there may be Some if not many of the Elect, to whom the Word will prove a savour of life unto life.
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3. Lastly, By thus propounding conditions of peace, and a desire of reconciliation on Gods part through Christ unto all, the reprobate are debarred of that excuse which otherwise they might use, (viz.) that they would have embraced Christ if he had beene offered unto them,
3. Lastly, By thus propounding conditions of peace, and a desire of reconciliation on God's part through christ unto all, the Reprobate Are debarred of that excuse which otherwise they might use, (viz.) that they would have embraced christ if he had been offered unto them,
the generall promises like corke beare us up (in hope) the conditions like lead keep us downe (in feare.) These conditions cannot bee performed without grace;
the general promises like cork bear us up (in hope) the conditions like led keep us down (in Fear.) These conditions cannot be performed without grace;
We must therefore exercise our naturall faculties, we must seeke the Kingdome of God, we must strive to enter in at the narrow gate, wee must search for wisedome as for treasure, we must labour for the meat that perisheth not, we must stirre up the graces of God in us, we must work out our salvation with feare and trembling.
We must Therefore exercise our natural faculties, we must seek the Kingdom of God, we must strive to enter in At the narrow gate, we must search for Wisdom as for treasure, we must labour for the meat that Perishes not, we must stir up the graces of God in us, we must work out our salvation with Fear and trembling.
so many stretching themselves upon their ivory beds, and living at ease in Sion, say within themselves, Utinam hoc esset militare, O that this were to goe in warfare, and fight under the crosse:
so many stretching themselves upon their ivory Beds, and living At ease in Sion, say within themselves, Utinam hoc esset militare, Oh that this were to go in warfare, and fight under the cross:
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angels by suggestions, men by seduction and persecution, the creatures by presenting baits and provocations, and our selves by carnall imaginations, lusts, and affections fight against the spirit of grace,
Angels by suggestions, men by seduction and persecution, the creatures by presenting baits and provocations, and our selves by carnal Imaginations, Lustiest, and affections fight against the Spirit of grace,
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Against all these enemies of our peace with God wee hang up a flag of defiance in our crisme, and lift up our ensigne when we are crossed in the forehead,
Against all these enemies of our peace with God we hang up a flag of defiance in our Chrism, and lift up our ensign when we Are crossed in the forehead,
Philip graced his warre against the Phocenses, and our Ancestors their exploits against the Saracens for Palaestine with the title of Bellum sacrum, the holy Warre:
Philip graced his war against the Phocenses, and our Ancestors their exploits against the Saracens for Palestine with the title of Bellum sacrum, the holy War:
and the weapons of this warfare are no other than holy duties and divine vertues, which by some are reduced to three: 1. Prayer, 2. Fasting, 3. Almes-deeds.
and the weapons of this warfare Are no other than holy duties and divine Virtues, which by Some Are reduced to three: 1. Prayer, 2. Fasting, 3. Almsdeeds.
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For, say they, as our enemies are three, the Divell, the Flesh, & the World; so they tempt us to three vices especially, 1. Pride, 2. Luxury, 3. Avarice.
For, say they, as our enemies Are three, the devil, the Flesh, & the World; so they tempt us to three vices especially, 1. Pride, 2. Luxury, 3. Avarice.
the sword of the Spirit, the helmet of salvation, the shield of faith, the breast-plate of righteousnesse, the girdle of truth, the shooes of preparation of the Gospel of peace.
the sword of the Spirit, the helmet of salvation, the shield of faith, the breastplate of righteousness, the girdle of truth, the shoes of preparation of the Gospel of peace.
As this warre is thus holy in respect of the weapons used in it, so much more in respect of the Prince that decreeth it, the Heraulds that proclaime it, the field where it is fought,
As this war is thus holy in respect of the weapons used in it, so much more in respect of the Prince that decreeth it, the Heralds that proclaim it, the field where it is fought,
The Prince who decreeth this warre is the Holy One of Israel, the Heraulds that proclaime it are the Ministers of the Gospel, the field where the battell is fought is the militant Church, the end for which it is undertaken is the advancement of Christs kingdome of grace in us,
The Prince who decreeth this war is the Holy One of Israel, the Heralds that proclaim it Are the Ministers of the Gospel, the field where the battle is fought is the militant Church, the end for which it is undertaken is the advancement of Christ Kingdom of grace in us,
1 Externa, forreine. 2 Civilia, civill. 3 Servilia, servile. Forreine against other States. Civill against seditious Citizens. Servile against mutinous slaves.
1 External, foreign. 2 Civil, civil. 3 Servilia, servile. Foreign against other States. Civil against seditious Citizens. Servile against mutinous slaves.
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Not women, for they fight daily the good fight of faith, and many of them are crowned in heaven with white and red garlands; white, consisting of lillies, in token of their chastity and innocent purity;
Not women, for they fight daily the good fight of faith, and many of them Are crowned in heaven with white and read garlands; white, consisting of lilies, in token of their chastity and innocent purity;
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when they lye on their death-bed, and are not able to stirre hand nor foot, they grapple with the roaring Lion (that runneth about seeking whom hee may devoure) and conquer him by their faith.
when they lie on their deathbed, and Are not able to stir hand nor foot, they grapple with the roaring lion (that Runneth about seeking whom he may devour) and conquer him by their faith.
whilest notwithstanding all the tortures and torments which the malice of man or devill can put them to, they persist in the profession of the true faith unto death:
whilst notwithstanding all the tortures and torments which the malice of man or Devil can put them to, they persist in the profession of the true faith unto death:
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Such is the resolution of a valiant souldier of Christ Jesus, when hee is wounded even unto death, hee hath an eye to his shield of faith, and finding that out of the enemies danger, his soule marcheth out of this world, singing Saint Pauls triumphant ditty;
Such is the resolution of a valiant soldier of christ jesus, when he is wounded even unto death, he hath an eye to his shield of faith, and finding that out of the enemies danger, his soul marches out of this world, singing Saint Paul's triumphant ditty;
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To cleare the summe which I have beene all this while in casting; Christian victory is a prerogative of the regenerate, purchased unto them by Christs death and resurrection, whereby in all conflicts and temptations they hold out to the end,
To clear the sum which I have been all this while in casting; Christian victory is a prerogative of the regenerate, purchased unto them by Christ death and resurrection, whereby in all conflicts and temptations they hold out to the end,
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or our watchfulnesse by carnall security, or our perseverance by continuall batteries of temptations; in all wee are more than conquerours through him that loved us.
or our watchfulness by carnal security, or our perseverance by continual batteries of temptations; in all we Are more than conquerors through him that loved us.
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For thy sake wee are killed all the day long, we are accounted as sheep for the slaughter;) Nay in all these things we are more than conquerours, &c. None can overcome who fighteth not valiantly;
For thy sake we Are killed all the day long, we Are accounted as sheep for the slaughter;) Nay in all these things we Are more than conquerors, etc. None can overcome who fights not valiantly;
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Saint Austine before his thorough conversion prayed against fleshly lusts, but (as he confesseth with great anguish & sorrow of heart for his insincerity) so aukwardly,
Saint Augustine before his thorough conversion prayed against fleshly Lustiest, but (as he Confesses with great anguish & sorrow of heart for his insincerity) so awkwardly,
When the voluptuous person offereth a formall prayer to God, to extinguish the impure flame of lust rising out of the cindars of originall sinne, Satan setteth before his fancy the picture of his beautifull Mistresse;
When the voluptuous person Offereth a formal prayer to God, to extinguish the impure flame of lust rising out of the cinders of original sin, Satan sets before his fancy the picture of his beautiful Mistress;
so this impure heat of lust draweth out all the spirituall heat of devotion, and so his faint prayer against sinne is turned into sinne. In like manner while the covetous man prayeth against that base affection in his soule, which ever desireth that wherewith it is never satisfied, Mammon representeth unto him the rising up of his heapes,
so this impure heat of lust draws out all the spiritual heat of devotion, and so his faint prayer against sin is turned into sin. In like manner while the covetous man Prayeth against that base affection in his soul, which ever Desires that wherewith it is never satisfied, Mammon Representeth unto him the rising up of his heaps,
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and swelling of his bagges by his use-mony, whereby his heart is tickled, and so his prayer also turneth into sinne. Thus all sinners that are not brought to a perfect hatred and detestation of their bosome sinne,
and swelling of his bags by his use-mony, whereby his heart is tickled, and so his prayer also turns into sin. Thus all Sinners that Are not brought to a perfect hatred and detestation of their bosom sin,
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For this cause it is that in all the promises in these letters of the hidden Manna, the white Stone, the water of Life, the tree of Life, the crowne of Life, &c. the onely condition that is exprest is perseverance.
For this cause it is that in all the promises in these letters of the hidden Manna, the white Stone, the water of Life, the tree of Life, the crown of Life, etc. the only condition that is expressed is perseverance.
and when they are called to joyne battell, out of an exasperated hatred against the enemies of their soule, with great confidence and courage fight against Satan and his temptations;
and when they Are called to join battle, out of an exasperated hatred against the enemies of their soul, with great confidence and courage fight against Satan and his temptations;
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but neither that sweat nor that blood is the price of the Land of Promise, but the blood of the immaculate Lamb of God that taketh away the sinnes of the world.
but neither that sweat nor that blood is the price of the Land of Promise, but the blood of the immaculate Lamb of God that Takes away the Sins of the world.
THE HIDDEN MANNA. THE XXVI. SERMON. APOC. 2.17. I will give to eat of the hidden Manna. Right Honourable, Right Worshipfull, &c. IN the Old Testament we heare, Sic ait Jehovah, So saith the Lord, God the Father;
THE HIDDEN MANNA. THE XXVI. SERMON. APOCALYPSE. 2.17. I will give to eat of the hidden Manna. Right Honourable, Right Worshipful, etc. IN the Old Testament we hear, Sic ait Jehovah, So Says the Lord, God the Father;
Or, to use rather the Allegory in the text, fixe the eye of your coonsideration upon 1 The golden Pot, the elegant and figurative expression. 2 The hidden Manna, the abstruse and spirituall meaning.
Or, to use rather the Allegory in the text, fix the eye of your coonsideration upon 1 The golden Pot, the elegant and figurative expression. 2 The hidden Manna, the abstruse and spiritual meaning.
so hee that would have us to overcome, implicitely comandeth us, 1. To have our names enrolled in our Captaines booke: 2. To bee trained in military exercise: 3 To follow our Generall into the field: 4. To endure hardnesse,
so he that would have us to overcome, implicitly commandeth us, 1. To have our names enrolled in our Captains book: 2. To be trained in military exercise: 3 To follow our General into the field: 4. To endure hardness,
For as Hannibal spake sometime to his souldiers, Qui hostem vicerit mihi erit Carthaginensis, hee that conquereth his enemy, what countrey man soever hee bee, hee shall bee unto mee a Carthaginian, that is, I will hold him for such,
For as Hannibal spoke sometime to his Soldiers, Qui hostem vicerit mihi erit Carthaginensis, he that conquereth his enemy, what country man soever he be, he shall be unto me a Carthaginian, that is, I will hold him for such,
so Christ speaketh here to all that serve in his warres, Hee that overcommeth his enemie, of what countrey or nation soever hee bee, I will make him free of the celestiall Jerusalem, I will naturalize him in my kingdome in heaven.
so christ speaks Here to all that serve in his wars, He that Overcometh his enemy, of what country or Nation soever he be, I will make him free of the celestial Jerusalem, I will naturalize him in my Kingdom in heaven.
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In other kingdomes there are severall orders of Knights, as of Malta, of the Garter, of the Golden Fleece, of Saint John of Jerusalem, of Saint Saviour, of Saint James, of the holy Ghost, and divers others:
In other kingdoms there Are several order of Knights, as of Malta, of the Garter, of the Golden Fleece, of Saint John of Jerusalem, of Saint Saviour, of Saint James, of the holy Ghost, and diverse Others:
but in the kingdome of Christ wee finde but one onely sort, viz. the order of Saint Vincents. In all other orders some have beene found NONLATINALPHABET, white-livered souldiers,
but in the Kingdom of christ we find but one only sort, viz. the order of Saint Vincents. In all other order Some have been found, white-livered Soldiers,
because eternall life is the reward of righteousnesse, as death is of sinne, yet hee purposely put the word gift in stead of wages, that wee might learne this most wholesome lesson, that God hath predestinated and called us to eternall life, not for our merits,
Because Eternal life is the reward of righteousness, as death is of sin, yet he purposely put the word gift in stead of wages, that we might Learn this most wholesome Lesson, that God hath predestinated and called us to Eternal life, not for our merits,
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yet her standing upon tearms with God, & pleading merit, would mar all her merit, and justly fasten upon her the ill name of Meretrix Babylonica, the whore of Babylon.
yet her standing upon terms with God, & pleading merit, would mar all her merit, and justly fasten upon her the ill name of Meretrix Babylonian, the whore of Babylon.
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Nay, have wee done so much as wee ought to doe? Venerable Bede, to checke our pride who are apt to take upon us for the least good work we doe, telleth us no; quod debuimus facere, non fecimus;
Nay, have we done so much as we ought to do? Venerable Bede, to check our pride who Are apt to take upon us for the least good work we do, Telleth us not; quod debuimus facere, non We have done;
Yet the Church of Rome blusheth not to define it as a doctrine of faith in her conventicle at Trent, that our good workes doe truely merit eternall life.
Yet the Church of Rome blusheth not to define it as a Doctrine of faith in her conventicle At Trent, that our good works do truly merit Eternal life.
In which passionate straine he seemeth to take the note from David: If thou Lord shouldest marke iniquities, O Lord who should stand? and hee from Job; How should man be just before God? if he contend with him he cannot answer one of a thousand.
In which passionate strain he seems to take the note from David: If thou Lord Shouldst mark iniquities, Oh Lord who should stand? and he from Job; How should man be just before God? if he contend with him he cannot answer one of a thousand.
Fourthly, were our workes free from all aspersion of impurity and suspition of hypocrisie, yet could they not merit at Gods hands any thing, to whom we owe all that we can or are, Dei omne est quod possumus, quod sumus.
Fourthly, were our works free from all aspersion of impurity and suspicion of hypocrisy, yet could they not merit At God's hands any thing, to whom we owe all that we can or Are, Dei omne est quod possumus, quod sumus.
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The greatest Champion of merit Vasques the Jesuit, here yeelds the bucklers, because we can give nothing to God which he may not exact of us by the right of his dominion:
The greatest Champion of merit Vasques the Jesuit, Here yields the bucklers, Because we can give nothing to God which he may not exact of us by the right of his dominion:
For no man can demand any thing as his due for meerly discharging his debt, no not so much as thankes. Luke 17.9. Doth hee thanke that servant because he did the things that were commanded him? I trow not.
For no man can demand any thing as his due for merely discharging his debt, no not so much as thanks. Lycia 17.9. Does he thank that servant Because he did the things that were commanded him? I trow not.
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For there is no proportion betweene our finite workes and such an infinite reward: no finite thing, be it never so great, can weigh downe that which is infinite.
For there is no proportion between our finite works and such an infinite reward: no finite thing, be it never so great, can weigh down that which is infinite.
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That our workes may beare scale in the Sanctuary, and poyse the reward, five graines must be added to them: 1 Propriety. 2 Liberty. 3 Utility. 4 Perfection. 5 Proportion. First, propriety:
That our works may bear scale in the Sanctuary, and poise the reward, five grains must be added to them: 1 Propriety. 2 Liberty. 3 Utility. 4 Perfection. 5 Proportion. First, propriety:
wee can challenge nothing by way of merit for a worke, which wee are engaged by duty to performe, no more than oblige a man to us for discharging a bond, which wee were bound under a great penalty by a precise day to satisfie. Thirdly, utility or profit:
we can challenge nothing by Way of merit for a work, which we Are engaged by duty to perform, no more than oblige a man to us for discharging a bound, which we were bound under a great penalty by a precise day to satisfy. Thirdly, utility or profit:
because it is not free. 3. Let the worke be free, yet if what wee doe no way redound to his benefit from whom we expect a reward, wee cannot justly demand any recompence from him,
Because it is not free. 3. Let the work be free, yet if what we do no Way redound to his benefit from whom we expect a reward, we cannot justly demand any recompense from him,
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because our worke is not profitable to him. 4. Let the worke be profitable, yet if it bee not done as it should bee in every circumstance, wee cannot sue for the price agreed upon,
Because our work is not profitable to him. 4. Let the work be profitable, yet if it be not done as it should be in every circumstance, we cannot sue for the price agreed upon,
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Who maketh thee to differ from another? and what hast thou that thou hast not received? There is no good worke which is not comprised within the will or the deed,
Who makes thee to differ from Another? and what hast thou that thou hast not received? There is no good work which is not comprised within the will or the deed,
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wee are thus to understand him, That wee ought to ascribe the whole unto God, who both prepareth the will of man to bee helped, and helpeth it being prepared.
we Are thus to understand him, That we ought to ascribe the Whole unto God, who both Prepareth the will of man to be helped, and Helpeth it being prepared.
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when yee have done all things that are commanded you, say, wee are unprofitable servants, &c. therefore the kingdome of heaven is not the hire of workes,
when ye have done all things that Are commanded you, say, we Are unprofitable Servants, etc. Therefore the Kingdom of heaven is not the hire of works,
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for wee cannot pray as wee ought, and our very best actions are so stained, that the Prophet Esay calleth them no better than filthy ragges or menstruous clouts.
for we cannot pray as we ought, and our very best actions Are so stained, that the Prophet Isaiah calls them not better than filthy rags or menstruous clouts.
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What have our adversaries to say to these things? what doth the learned Cardinall, whose name breathes Warres, Armes, and Threats? here hee turnes Penelope, texit telam & retexit, hee does and undoes, hee sewes and ravels:
What have our Adversaries to say to these things? what does the learned Cardinal, whose name breathes Wars, Arms, and Treats? Here he turns Penelope, texit telam & retexit, he does and undoes, he sews and ravels:
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hee dasheth all with his pen at once, saying, Tutissimum est, it is the safest way to place all our confidence onely in Gods mercy, that is, to renounce all merit.
he dasheth all with his pen At once, saying, Tutissimum est, it is the Safest Way to place all our confidence only in God's mercy, that is, to renounce all merit.
well may men argue with men here below the matter of merit, but, as St. Austine feelingly speaketh of this point, When the righteous judge (from whose face heaven and earth fled away) shall sit upon his throne;
well may men argue with men Here below the matter of merit, but, as Saint Augustine feelingly speaks of this point, When the righteous judge (from whose face heaven and earth fled away) shall fit upon his throne;
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To eat. The sight of Manna, which the Psalmist calleth Angels food, especially of the hidden Manna, which by Gods appointment was reserved in a golden pot, had beene a singular favour;
To eat. The sighed of Manna, which the Psalmist calls Angels food, especially of the hidden Manna, which by God's appointment was reserved in a golden pot, had been a singular favour;
Even of earthly beauties the sight is not so great contentment as the enjoying, neither is any man so affected with delight at the view of a rich cabinet of jewels,
Even of earthly beauty's the sighed is not so great contentment as the enjoying, neither is any man so affected with delight At the view of a rich cabinet of Jewels,
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and we feel what we believed, and we possesse what we have heard, and our heart entreth into those joyes in heaven, which never entred into the heart of man on earth.
and we feel what we believed, and we possess what we have herd, and our heart entereth into those Joys in heaven, which never entered into the heart of man on earth.
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and that smelleth which no blast dissipateth; and that relisheth which no feeding upon diminisheth; and that adhereth which no satiety can plucke away.
and that smelleth which no blast dissipateth; and that relisheth which no feeding upon diminisheth; and that adhereth which no satiety can pluck away.
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When therefore the ancients define celestiall happinesse to be the beatificall vision of God, grounding themselves especially upon these texts of scripture:
When Therefore the ancients define celestial happiness to be the beatifical vision of God, grounding themselves especially upon these texts of scripture:
To heare one who hath the tongue of the learned discourse of the worke of grace, enlightning the minde, regenerating the heart, rectifying the will, moderating the desires, quieting the affections,
To hear one who hath the tongue of the learned discourse of the work of grace, enlightening the mind, regenerating the heart, rectifying the will, moderating the Desires, quieting the affections,
but when the Spirit testifieth to our spirit that wee are the sons of God; and if sonnes then heires, heires of God, and joint heires with Christ: then we eat
but when the Spirit Testifieth to our Spirit that we Are the Sons of God; and if Sons then Heirs, Heirs of God, and joint Heirs with christ: then we eat
onely this is open and manifest in the Scriptures, that in the Word, the Sacraments, Prayer and Meditation, the Elect of God find hidden Manna, that spirituall sweetnesse which may be compared unto,
only this is open and manifest in the Scriptures, that in the Word, the Sacraments, Prayer and Meditation, the Elect of God find hidden Manna, that spiritual sweetness which may be compared unto,
And what St. Cyprian speaketh of the worke of grace in our conversion, Sentitur priusquam dicitur, it is felt before it can be uttered, may be applied to this hidden Manna, gustatur priusquam dicitur, no tongue can speake of it worthily that hath not tasted it:
And what Saint Cyprian speaks of the work of grace in our conversion, Sentitur priusquam dicitur, it is felt before it can be uttered, may be applied to this hidden Manna, gustatur priusquam dicitur, no tongue can speak of it worthily that hath not tasted it:
for thou, O Lord, enteredst into me for them sweeter than any pleasure. And St. Jerome, who calleth God to witnesse that sometimes he found heaven upon earth,
for thou, Oh Lord, enteredst into me for them Sweeten than any pleasure. And Saint Jerome, who calls God to witness that sometime he found heaven upon earth,
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and in his spirituall elevations and raptures thought that hee communed with quieres of Angels. And St. Ephraim, who was so over-filled with joy in the Holy Ghost that he made a strange prayer;
and in his spiritual elevations and raptures Thought that he communed with quieres of Angels. And Saint Ephraim, who was so overfilled with joy in the Holy Ghost that he made a strange prayer;
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And St. Tiburtius, whose inward joyes and spirituall raptures so drowned his bodily tortures, that when he trod upon live coales he cryed out, saying, These live coales seeme to me no other than red roses.
And Saint Tiburtius, whose inward Joys and spiritual raptures so drowned his bodily tortures, that when he trod upon live coals he cried out, saying, These live coals seem to me no other than read roses.
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and made admirable musicke, though neither he nor any other ever heard it: and shall not we beleeve that there is hidden Manna, though we never tasted it,
and made admirable music, though neither he nor any other ever herd it: and shall not we believe that there is hidden Manna, though we never tasted it,
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Fourthly, Manna erat cibus reficiens & nunquam deficiens, the children of Israel fed on Manna in the wildernesse till they entred into the earthly Canaan:
Fourthly, Manna erat cibus reficiens & Never deficiens, the children of Israel fed on Manna in the Wilderness till they entered into the earthly Canaan:
and may more justly be taxed than that King of Persia was by Antalcidas, who by pouring oyntment upon a garland of roses corrupted the naturall smell and fragrancie thereof by the adulterors sophistication of art.
and may more justly be taxed than that King of Persiam was by Antalcidas, who by pouring ointment upon a garland of roses corrupted the natural smell and fragrancy thereof by the Adulterers sophistication of art.
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Hidden Manna. Howbeit, we need not restraine the words to those abstruse mysteries, the declaration whereof shall be a part of our celestiall happinesse:
Hidden Manna. Howbeit, we need not restrain the words to those abstruse Mysteres, the declaration whereof shall be a part of our celestial happiness:
for the whole doctrine of the Gospell may in a true sense be called hidden Manna, because it containeth in it Sapientiam Dei in mysterio, the wisedome of God hidden in a mysterie. For albeit the sound of the word is gone into all the world,
for the Whole Doctrine of the Gospel may in a true sense be called hidden Manna, Because it Containeth in it Sapientiam Dei in Mysterio, the Wisdom of God hidden in a mystery. For albeit the found of the word is gone into all the world,
the letters and points are not hidden to any that can reade, but the treasures of wisedome and knowledge laid up in it, the power and efficacy of it, the price and value of it is hidden to all those whose heart God openeth not as he did the heart of Lidia. And if the Manna of the word be thus hidden,
the letters and points Are not hidden to any that can read, but the treasures of Wisdom and knowledge laid up in it, the power and efficacy of it, the price and valve of it is hidden to all those whose heart God Openeth not as he did the heart of Lidia. And if the Manna of the word be thus hidden,
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how much more the Manna of the Spirit, I meane the inward comforts and joyes of the bidden man of the heart? Diogenes the Philosopher bid every day holy in a good mans calendar:
how much more the Manna of the Spirit, I mean the inward comforts and Joys of the bidden man of the heart? Diogenes the Philosopher bid every day holy in a good men calendar:
In which regard the Romans set up the image of Angerona the goddesse of anguish and sorrow, in the Temple of Volupia, the Goddesse of pleasure, to shew that pain treadeth upon the heele of pleasure, and anguish of mirth.
In which regard the Roman Set up the image of Angerona the goddess of anguish and sorrow, in the Temple of Volupia, the Goddess of pleasure, to show that pain treadeth upon the heel of pleasure, and anguish of mirth.
all inordinate pleasures, immoderate joyes, and impure delights are like the Manna that was gathered on the Sabbath day, which corrupted suddenly, and became full of wormes:
all inordinate pleasures, immoderate Joys, and impure delights Are like the Manna that was gathered on the Sabbath day, which corrupted suddenly, and became full of worms:
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and a dreadfull expectation of wrath laid up for us against the day of wrath, and everlasting weeping, howling, and gnashing of teeth with the damned in hell;
and a dreadful expectation of wrath laid up for us against the day of wrath, and everlasting weeping, howling, and gnashing of teeth with the damned in hell;
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as it were, and melting it into godly sorrow, and after enflaming it with an everlasting love of him, who by his infinite torments and unconceivable sorrowes, hath purchased unto us eternall joyes.
as it were, and melting it into godly sorrow, and After enflaming it with an everlasting love of him, who by his infinite torments and unconceivable sorrows, hath purchased unto us Eternal Joys.
3. A third taste wee have of it, when after a long fight with our naturall corruptions, wee meet with the Divels Lievtenant, the sinne that reigneth in us, which the Scripture calleth the plague of the heart; that vice to which either the temper of our body,
3. A third taste we have of it, when After a long fight with our natural corruptions, we meet with the Devils Lieutenant, the sin that Reigneth in us, which the Scripture calls the plague of the heart; that vice to which either the temper of our body,
our bosome abomination, to which for a long time wee have enthralled our selves, and having perfectly discovered it by employing the whole armour of God against it, in the end wee get the victory of it.
our bosom abomination, to which for a long time we have enthralled our selves, and having perfectly discovered it by employing the Whole armour of God against it, in the end we get the victory of it.
in the bottome whereof you may see the white stone, which Christ promiseth to him that overcommeth, saying, To him that overcommeth I will give to eate of the hidden Manna: To whom, &c.
in the bottom whereof you may see the white stone, which christ promises to him that Overcometh, saying, To him that Overcometh I will give to eat of the hidden Manna: To whom, etc.
May it please God by his Spirit to imprint those mysteries in your hearts, which are engraven upon this stone, I doubt not but this day, in which I am to describe unto you the nature of it, will prove so happy, that it shall deserve to bee scored up with the like stone. For this white stone is a certaine token and pledge of present remission of sinnes,
May it please God by his Spirit to imprint those Mysteres in your hearts, which Are engraven upon this stone, I doubt not but this day, in which I am to describe unto you the nature of it, will prove so happy, that it shall deserve to be scored up with the like stone. For this white stone is a certain token and pledge of present remission of Sins,
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after I have refreshed the characters in your memory of my former observations upon this Scripture, which setteth before all that overcome in the threefold christian warre, 1 Forraine, against Sathan.
After I have refreshed the characters in your memory of my former observations upon this Scripture, which sets before all that overcome in the threefold christian war, 1 Foreign, against Sathan.
The sweetnesse of the hidden Manna wee tasted, 1 In the mysticall meaning of the Word. 2 In the secret power of the Sacrament. 3 In the unutterable comfort of the Spirit.
The sweetness of the hidden Manna we tasted, 1 In the mystical meaning of the Word. 2 In the secret power of the Sacrament. 3 In the unutterable Comfort of the Spirit.
In the handling whereof, I will levell at those three scientificall questions mentioned by Aristotle in his bookes of demonstration. NONLATINALPHABET, An sit, aut quod sit. NONLATINALPHABET, Quid sit. NONLATINALPHABET, Propter quod sit.
In the handling whereof, I will level At those three scientifical questions mentioned by Aristotle in his books of demonstration., an fit, Or quod sit., Quid sit., Propter quod sit.
There hath beene for many ages, a great question De lapide Philosophico, of the Philosophers stone, to which they ascribe a rare vertue to turne baser metals into gold:
There hath been for many ages, a great question De Lapide Philosophico, of the Philosophers stone, to which they ascribe a rare virtue to turn baser metals into gold:
but there is no question at all among the sincere professours of the Gospell, De lapide theologico, of the divine stone in my text, which yet is far more worth,
but there is no question At all among the sincere professors of the Gospel, De Lapide Theological, of the divine stone in my text, which yet is Far more worth,
but this will undoubtedly turne penitent teares into pearle, and drops of blood shed for the testimony of the Gospell, into rubies and hematites to beset our crowne of glory.
but this will undoubtedly turn penitent tears into pearl, and drops of blood shed for the testimony of the Gospel, into rubies and hematites to beset our crown of glory.
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With this stone, as a speciall love-token, Christ assureth his dearest spouse, that all things shall turn to her good, and worke together for her endlesse happinesse.
With this stone, as a special love-token, christ assureth his dearest spouse, that all things shall turn to her good, and work together for her endless happiness.
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Hee that hath this white stone, shall by the eye of faith see it suddenly turne all temporall losses into spirituall advantages, all crosses into blessings, all afflictions into comforts.
He that hath this white stone, shall by the eye of faith see it suddenly turn all temporal losses into spiritual advantages, all Crosses into blessings, all afflictions into comforts.
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What though some heretickes or profane persons have no beliefe of this white stone, no more than they have of that pearle of great price, which the Merchant sold all that hee had to buy? What though some have beene abused by counterfeit stones like to this? shall wee not therefore regard this,
What though Some Heretics or profane Persons have no belief of this white stone, no more than they have of that pearl of great price, which the Merchant sold all that he had to buy? What though Some have been abused by counterfeit stones like to this? shall we not Therefore regard this,
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or if a skilfull Jeweller should offer nothing for an orient Diamond, because an unskilfull Lapidary hath beene corisened with a Cornish or Bristow stone in stead of it.
or if a skilful Jeweller should offer nothing for an orient Diamond, Because an unskilful Lapidary hath been corisened with a Cornish or Bristol stone in stead of it.
but whet our diligence the more, to observe more accurately the notes of difference betweene the true and counterfeit stone, upon which I shall touch anon,
but whet our diligence the more, to observe more accurately the notes of difference between the true and counterfeit stone, upon which I shall touch anon,
and undeniable signes and effects, that all that are called by the word effectually, have this white stone in my text given unto them, whereby they are assured of their present estate of grace, and future of glory.
and undeniable Signs and effects, that all that Are called by the word effectually, have this white stone in my text given unto them, whereby they Are assured of their present estate of grace, and future of glory.
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To beleeve the communion of Saints, is not onely to bee perswaded that there is a communion of Saints in the world, remission of sinnes in the Church, resurrection of the flesh at the last day, and life everlasting in heaven:
To believe the communion of Saints, is not only to be persuaded that there is a communion of Saints in the world, remission of Sins in the Church, resurrection of the Flesh At the last day, and life everlasting in heaven:
and to every sicke soule that applieth unto it selfe the promises of the Gospell, Christ saith, Bee it unto thee as thou beleevest, thy faith hath made thee whole, goe in peace.
and to every sick soul that Applieth unto it self the promises of the Gospel, christ Says, be it unto thee as thou Believest, thy faith hath made thee Whole, go in peace.
Hereupon Saint Bernard bringeth in the three divine graces, Faith, Hope, and Charity, singing as it were a catch, and taking the word one from another; Faith beginneth, saying, everlasting treasures are layd up in heaven;
Hereupon Saint Bernard brings in the three divine graces, Faith, Hope, and Charity, singing as it were a catch, and taking the word one from Another; Faith begins, saying, everlasting treasures Are laid up in heaven;
With these texts of scripture, attributing knowledge of salvation to all beleevers, our Trent Merchants are manifestly gravelled, and sticke in the mud:
With these texts of scripture, attributing knowledge of salvation to all believers, our Trent Merchant's Are manifestly graveled, and stick in the mud:
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but after the Spirit, and have received the first fruits thereof, and the testimony within themselves, are the Sonnes of God, know that all things worke together for their good.
but After the Spirit, and have received the First fruits thereof, and the testimony within themselves, Are the Sons of God, know that all things work together for their good.
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Have wee not all received the spirit of adoption? doe we not come to God as children to a most loving father? doe wee not daily, in confidence of his love, cry, Abba Father? If so,
Have we not all received the Spirit of adoption? do we not come to God as children to a most loving father? do we not daily, in confidence of his love, cry, Abba Father? If so,
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but might forfeit our adoption, and thereby lose our inheritance, the Apostle cleareth all in the words following ( v. 17.) If sonnes, then heires, heires of God, and joynt heires with Christ.
but might forfeit our adoption, and thereby loose our inheritance, the Apostle cleareth all in the words following (v. 17.) If Sons, then Heirs, Heirs of God, and joint Heirs with christ.
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God adopteth no sonne whom he intendeth not to make his heire, neither can any that is borne of him cease to be his sonne, because the seed of which he is borne is incorruptible,
God adopteth no son whom he intends not to make his heir, neither can any that is born of him cease to be his son, Because the seed of which he is born is incorruptible,
For this had beene to lose his earnest, and cast it away in vaine. Secondly, to confirme all grants, licences, bonds, leases, testaments and conveyances, seales are required:
For this had been to loose his earnest, and cast it away in vain. Secondly, to confirm all grants, licences, bonds, leases, Testaments and conveyances, Seals Are required:
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behold this confirmation also, Ephes. 1.13. In whom ye are sealed by that holy Spirit of promise. and 4.30. And grieve not the holy Spirit of God, whereby ye are sealed to the day of redemption.
behold this confirmation also, Ephesians 1.13. In whom you Are sealed by that holy Spirit of promise. and 4.30. And grieve not the holy Spirit of God, whereby you Are sealed to the day of redemption.
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and sigillum personae by the Spirit, which sealeth us to the day of our redemption. Thirdly, to prove any matter of fact in Courts of justice, witnesses are produced:
and sigillum personae by the Spirit, which Sealeth us to the day of our redemption. Thirdly, to prove any matter of fact in Courts of Justice, Witnesses Are produced:
The Spirit it selfe beareth witnesse with our Spirit, that wee are the children of God, Rom. 8.16. On which words St. Chrysostome thus enlargeth himselfe, If a man, or an Angel, or an Archangel had promised thee this honour to be the Sonne of God, thou mightest peradventure have made some doubt of it:
The Spirit it self bears witness with our Spirit, that we Are the children of God, Rom. 8.16. On which words Saint Chrysostom thus enlarges himself, If a man, or an Angel, or an Archangel had promised thee this honour to be the Son of God, thou Mightest Peradventure have made Some doubt of it:
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but now when God himselfe giveth thee this title, commanding thee to call him Abba, Father, who dare question thy title? If the King himselfe pricke a Sheriffe,
but now when God himself gives thee this title, commanding thee to call him Abba, Father, who Dare question thy title? If the King himself prick a Sheriff,
or send him the Garter, or the Seale, what subject dare gainesay it? Lastly, as the Planets are knowne by their influence, and the Diamond by his lustre,
or send him the Garter, or the Seal, what Subject Dare gainsay it? Lastly, as the Planets Are known by their influence, and the Diamond by his lustre,
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But the Saints of God and Martyrs of Jesus Christ are exceedingly enflamed with the love of their Redeemer, in comparison whereof they esteeme all things as dung:
But the Saints of God and Martyrs of jesus christ Are exceedingly inflamed with the love of their Redeemer, in comparison whereof they esteem all things as dung:
they enjoy peace that passeth all understanding, they are ravished with spirituall joy, they so little passe for this present life, that they are ready not onely to be bound but to dye for the Lord Jesu;
they enjoy peace that passes all understanding, they Are ravished with spiritual joy, they so little pass for this present life, that they Are ready not only to be bound but to die for the Lord Jesu;
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they rejoyce in their sufferings, they sing in the middest of the flames, they lie as contentedly upon the racke as upon a bed of doune, they prove masteries with all sorts of evill, they weary both tortures and tormentors,
they rejoice in their sufferings, they sing in the midst of the flames, they lie as contentedly upon the rack as upon a Bed of down, they prove masteries with all sorts of evil, they weary both tortures and tormentors,
they have received already the first fruits of heavenly joyes, and doubt not of the whole crop; they haue received the earnest, and doubt not of their full pay;
they have received already the First fruits of heavenly Joys, and doubt not of the Whole crop; they have received the earnest, and doubt not of their full pay;
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they have received the seales, and doubt not of the deeds of their salvation; they have received the testimonie of the Spirit, and doubt not of their adoption;
they have received the Seals, and doubt not of the Deeds of their salvation; they have received the testimony of the Spirit, and doubt not of their adoption;
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that I may finde Jesus Christ, welcome fire, crosse, beasts, teeth, breaking of my bones, tearing asunder of my members, grinding to powder of my whole body;
that I may find jesus christ, welcome fire, cross, beasts, teeth, breaking of my bones, tearing asunder of my members, grinding to powder of my Whole body;
You have heard what wee are to say in answer to the first question, An sit? whether there be any such white stone? The second scientificall question is, Quid sit? what this white stone is? And because the Logicians distinguish of, 1 Quid nominis. 2 Quid rei: the quiddity,
You have herd what we Are to say in answer to the First question, an fit? whither there be any such white stone? The second scientifical question is, Quid sit? what this white stone is? And Because the Logicians distinguish of, 1 Quid Nominis. 2 Quid rei: the quiddity,
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Although all who have brought sweet lights to illustrate this dark prophesie, make it very cleare that the white stone is a Metaphor, and the gift a mystery;
Although all who have brought sweet lights to illustrate this dark prophesy, make it very clear that the white stone is a Metaphor, and the gift a mystery;
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and therein note foure properties, 1 Solidity. 2 Candour. 3 Rotundity. 4 Splendour. The solidity in the white stone, say they, representeth the impassibility:
and therein note foure properties, 1 Solidity. 2 Candour. 3 Rotundity. 4 Splendour. The solidity in the white stone, say they, Representeth the impassibility:
so Junius, Aretius, Chytreus, Piscator, and Mathesius. Others interpret claritatem nominis, an illustrious name, or the honour and title of a conquerour;
so Junius, Aretius, Chytreus, Piscator, and Mathesius. Others interpret claritatem Nominis, an illustrious name, or the honour and title of a conqueror;
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either because, as Sixtus Senensis noteth, the dayes in which the Romanes gained any signall victory, were entred into their Fasti or registers with a white stone: or because they who overcame,
either Because, as Sixtus Senensis notes, the days in which the Romans gained any signal victory, were entered into their Fasti or registers with a white stone: or Because they who overcame,
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but the word in the originall is not NONLATINALPHABET, or NONLATINALPHABET, but NONLATINALPHABET, a stone used in NONLATINALPHABET in giving sentences, or making decrees.
but the word in the original is not, or, but, a stone used in in giving sentences, or making decrees.
By allusion to which two customes, I conceive the Spirit in this place promiseth to every one that shall overcome the lusts of the flesh, by the Spirit;
By allusion to which two customs, I conceive the Spirit in this place promises to every one that shall overcome the Lustiest of the Flesh, by the Spirit;
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and the persecutions and troubles of the world, by his constancy, calculum absolutorium, & suffragatorium, an infallible token of his absolution from death,
and the persecutions and Troubles of the world, by his constancy, Calculum absolutorium, & suffragatorium, an infallible token of his absolution from death,
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and future of glory are secured unto us. Some ghesse not farre off the truth; That it is testimonium renovatae conscientiae, the testimony of a renewed conscience.
and future of glory Are secured unto us. some guess not Far off the truth; That it is testimonium renovatae conscientiae, the testimony of a renewed conscience.
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I shall speake nothing to disparage this testimony of conscience, which affordeth to every true beleever singular contentment in life, and comfort in death.
I shall speak nothing to disparage this testimony of conscience, which affords to every true believer singular contentment in life, and Comfort in death.
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And yet wee have a nearer and surer voice to settle our heart in the knowledge of our spirituall estate, the testimony of Gods Spirit, which is nearer and more inward to our soules,
And yet we have a nearer and Surer voice to settle our heart in the knowledge of our spiritual estate, the testimony of God's Spirit, which is nearer and more inward to our Souls,
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so are the expresse words of Saint Cyprian, As when lightning breaketh the cloud, and the suddaine splendour thereof doth not so much enlighten as dazle the eyes:
so Are the express words of Saint Cyprian, As when lightning breaks the cloud, and the sudden splendour thereof does not so much enlighten as dazzle the eyes:
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but that as God once spake in a still small voice, so in it still hee speaketh to the faithfull, by the Spirit, verbis mentalibus, by mentall words or notions:
but that as God once spoke in a still small voice, so in it still he speaks to the faithful, by the Spirit, verbis mentalibus, by mental words or notions:
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But when wee give eare to the motions of the evill Spirit, and entertaine him, and delight in his society, and thereby grieve and despite the Spirit of grace;
But when we give ear to the motions of the evil Spirit, and entertain him, and delight in his society, and thereby grieve and despite the Spirit of grace;
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Yea, but a weake Christian may yet demand, How may I bee assured that my stone is not a counterfeit? that my gold is not alchymy? that my pearle is not glasse? that my Edenis not a fooles Paradise? that this testimony in my soule is not a suggestion of Sathan to tempt mee to presumption,
Yea, but a weak Christian may yet demand, How may I be assured that my stone is not a counterfeit? that my gold is not alchemy? that my pearl is not glass? that my Edenis not a Fools Paradise? that this testimony in my soul is not a suggestion of Sathan to tempt me to presumption,
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and thereby drowne mee in perdition? The Spirit of God commanding mee to Try the Spirits whether they are of God or no, implyeth that there are Spirits which are not of God:
and thereby drown me in perdition? The Spirit of God commanding me to Try the Spirits whither they Are of God or no, Implies that there Are Spirits which Are not of God:
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For the grace of God that bringeth salvation, hath appeared unto all men, teaching us, that denying ungodlinesse and worldly lusts, we should live soberly, righteously,
For the grace of God that brings salvation, hath appeared unto all men, teaching us, that denying ungodliness and worldly Lustiest, we should live soberly, righteously,
and when they both sweetly accord, we may without presumption conclude with Saint Austine; The truth promiseth, whosoever beleeveth in mee hath eternall life:
and when they both sweetly accord, we may without presumption conclude with Saint Augustine; The truth promises, whosoever Believeth in me hath Eternal life:
Hatred of our unregenerate estate past, contempt of present vanities, desire of future felicity. And doubtlesse if our hatred of sinne bee universall, our contempt of worldly vanities constant,
Hatred of our unregenerate estate past, contempt of present vanities, desire of future felicity. And doubtless if our hatred of sin be universal, our contempt of worldly vanities constant,
yet through Gods mercy wee may bee assured of our election by other more easie and common workes of the Spirit in us, I meane, true faith, sincere love of goodnesse in our selves and others, hungring and thirsting after righteousnesse, striving against our fleshly corruptions, godly sorrow, filiall feare, comfortable patience,
yet through God's mercy we may be assured of our election by other more easy and Common works of the Spirit in us, I mean, true faith, sincere love of Goodness in our selves and Others, hungering and thirsting After righteousness, striving against our fleshly corruptions, godly sorrow, filial Fear, comfortable patience,
neither undoubtedly after the travels of our new birth are past, is there any day so overcast with the clouds of temptation, in the soule of a Christian, in which the Sunne of righteousnesse doth not shine upon him,
neither undoubtedly After the travels of our new birth Are passed, is there any day so overcast with the Clouds of temptation, in the soul of a Christian, in which the Sun of righteousness does not shine upon him,
In the maine point of difference betweene the reformed and the Romane Church, concerning assurance of salvation, that wee bee not mis-led, wee must distinguish of a double certainty:
In the main point of difference between the reformed and the Roman Church, Concerning assurance of salvation, that we be not misled, we must distinguish of a double certainty:
By the causes of Gods taking away of this white stone from us, or at the least hiding it out of our sight for a while, wee may ghesse at the reasons why hee imparteth it unto us.
By the Causes of God's taking away of this white stone from us, or At the least hiding it out of our sighed for a while, we may guess At the Reasons why he imparts it unto us.
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3. Thirdly, but especially, to kindle in us a most ardent desire, and continuall longing to arrive at our heavenly countrey, where wee shall possesse that inheritance of a kingdome, which is as surely conveighed unto us by the Word and Sacraments,
3. Thirdly, but especially, to kindle in us a most Ardent desire, and continual longing to arrive At our heavenly country, where we shall possess that inheritance of a Kingdom, which is as surely conveyed unto us by the Word and Sacraments,
let mee entreat you to set before your eyes the custome of the Romanes, in the entertainment of any great personage, whom after they had feasted with rare dainties served in covered dishes, at the end of the banquet they gave unto him an Apophoreton, or Carry-away, as they called it;
let me entreat you to Set before your eyes the custom of the Romans, in the entertainment of any great personage, whom After they had feasted with rare dainties served in covered Dishes, At the end of the banquet they gave unto him an Apophoreton, or Carry-away, as they called it;
Make your election, whereof the white stone in my text is a cleare evidence, sure unto your selves, by the markes which I have described unto you, hatred of sinne,
Make your election, whereof the white stone in my text is a clear evidence, sure unto your selves, by the marks which I have described unto you, hatred of sin,
and ardency of your love, and extremity of your hunger and thirst for righteousnesse, and your earnest strife and most vehement fight against all your corruptions, by your deepe sorrow for your sinnes, carefull watching over all your wayes, sonnelike feare of displeasing your heavenly father, universall conformity to his will,
and ardency of your love, and extremity of your hunger and thirst for righteousness, and your earnest strife and most vehement fight against all your corruptions, by your deep sorrow for your Sins, careful watching over all your ways, sonnelike Fear of displeasing your heavenly father, universal conformity to his will,
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So shall you overcome the devill by your faith, the world by your hope, the flesh by your spirituall love, sinfull joyes by your godly sorrow, carnall security by your watchfull care and filiall feare, dreadfull crosses by your comfortable patience,
So shall you overcome the Devil by your faith, the world by your hope, the Flesh by your spiritual love, sinful Joys by your godly sorrow, carnal security by your watchful care and filial Fear, dreadful Crosses by your comfortable patience,
And in the same stone a new name written, which no man knoweth saving hee that receiveth it. Right Honourable, Right Worshipfull, &c. IN this close of a letter, endited by the Spirit, and endorsed to the Angell of the Church of Pergamus, our Emperour Christ Jesus his donatives to his victorious souldiers are set forth to the best advantage of art.
And in the same stone a new name written, which no man Knoweth Saving he that receives it. Right Honourable, Right Worshipful, etc. IN this close of a Letter, endited by the Spirit, and endorsed to the Angel of the Church of Pergamos, our Emperor christ jesus his donatives to his victorious Soldiers Are Set forth to the best advantage of art.
To him, that is, to every one whosoever hee bee, Jew or Gentile, bond or free, young or old, Captaine or common souldier, that overcommeth the flesh by subduing it, the world by despising it, the devill by defying him,
To him, that is, to every one whosoever he be, Jew or Gentile, bound or free, young or old, Captain or Common soldier, that Overcometh the Flesh by subduing it, the world by despising it, the Devil by defying him,
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as it were, tune the strings: next, by delivering unto you the doctrines of this scripture, set to the lessons: and last of all, by applying them to your lives and conversations, direct you how you are to order your feet, according to the heavenly musicke pricked by the Spirit in the rules of my text.
as it were, tune the strings: next, by delivering unto you the doctrines of this scripture, Set to the Lessons: and last of all, by applying them to your lives and conversations, Direct you how you Are to order your feet, according to the heavenly music pricked by the Spirit in the rules of my text.
and wipe away those blots, which the ancient Pelagians, and late Pontificians have cast upon this white stone; I meane, our Protestant doctrine concerning the assurance of our salvation in particular.
and wipe away those blots, which the ancient Pelagians, and late Pontificians have cast upon this white stone; I mean, our Protestant Doctrine Concerning the assurance of our salvation in particular.
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For, say they, wee ought continually to pray for the remission of our sinnes, which wee need not to doe if wee were assured of our justification and salvation.
For, say they, we ought continually to pray for the remission of our Sins, which we need not to do if we were assured of our justification and salvation.
and taketh away all care of walking exactly before God, and uprightly before men: care and watchfulnesse, in their judgement, are superfluous where salvation and eternall happinesse is secured.
and Takes away all care of walking exactly before God, and uprightly before men: care and watchfulness, in their judgement, Are superfluous where salvation and Eternal happiness is secured.
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so when peace of conscience, and joy in the holy Ghost, and assurance of eternall blisse are promised to all beleevers in Scripture, every faithfull heart rejoiceth at them,
so when peace of conscience, and joy in the holy Ghost, and assurance of Eternal bliss Are promised to all believers in Scripture, every faithful heart rejoices At them,
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whether every particular man within his realmes and dominions bee not liable to the Kings high displeasure, in case hee disobey this his Majesties edict,
whither every particular man within his Realms and Dominions be not liable to the Kings high displeasure, in case he disobey this his Majesties edict,
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Now what are the Ministers of the Gospell, but Gods Cryers, to proclaime his good pleasure, concerning the receiving all penitent sinners and beleevers into grace and favour? Our adversaries themselves beleeve that this Pope Urban the eighth is Christs Vicar,
Now what Are the Ministers of the Gospel, but God's Criers, to proclaim his good pleasure, Concerning the receiving all penitent Sinners and believers into grace and favour? Our Adversaries themselves believe that this Pope Urban the eighth is Christ Vicar,
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yet let them turne over all the Bible, they shall no where finde the name of Priest Musket, Father Fisher, or Pope Urban. Here if they flye to generall promises, made to all the Apostles and their successors, they stifle the winde-pipe of their owne objection,
yet let them turn over all the bible, they shall no where find the name of Priest Musket, Father Fisher, or Pope Urban. Here if they fly to general promises, made to all the Apostles and their Successors, they stifle the windpipe of their own objection,
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But the generall I have proved at large out of Scripture, that assurance of salvation is a priviledge granted to all the children of God, that heare the testimony of the Spirit,
But the general I have proved At large out of Scripture, that assurance of salvation is a privilege granted to all the children of God, that hear the testimony of the Spirit,
This white stone, the assurance of a mans particular salvation, is comprised in the first words of the Creed, which according to the exposition of the Ancie••s, importeth, I trust in God for salvation.
This white stone, the assurance of a men particular salvation, is comprised in the First words of the Creed, which according to the exposition of the Ancie••s, imports, I trust in God for salvation.
For wee say not, I beleeve there is a God, which is credere Deum; nor I beleeve God, which is credere Deo; but I beleeve in God, that is, I put my religious trust and confidence in him.
For we say not, I believe there is a God, which is Believe God; nor I believe God, which is Believe God; but I believe in God, that is, I put my religious trust and confidence in him.
Beside, the true meaning of that article, I beleeve the forgivenesse of sinnes, is not only, I beleeve there is a remission of sinnes in the Church, which the divell himselfe doth,
Beside, the true meaning of that article, I believe the forgiveness of Sins, is not only, I believe there is a remission of Sins in the Church, which the Devil himself does,
And if this bee the true meaning of that Article, which Rome and Rhemes shall never bee able to disprove, the assurance of our owne justification and salvation is not,
And if this be the true meaning of that Article, which Room and Rheims shall never be able to disprove, the assurance of our own justification and salvation is not,
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Our blessed Redeemer was assured that God would deliver him from the power of death and hell; yet in the dayes of his flesh he offered up prayers with strong cryes to him that was able to save him.
Our blessed Redeemer was assured that God would deliver him from the power of death and hell; yet in the days of his Flesh he offered up Prayers with strong cries to him that was able to save him.
Incipients pray for the remission of their sinnes, and assurance thereof to their conscience: Proficients for greater assurance, and farther growth in grace:
Incipients pray for the remission of their Sins, and assurance thereof to their conscience: Proficients for greater assurance, and farther growth in grace:
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every one that is carefull of his salvation, and mindfull of the command of Christ implyed in the patterne of all prayer, will sue out a pardon for every new sin, which through the frailty of his nature he falleth into, by humble confession and prayer to God.
every one that is careful of his salvation, and mindful of the command of christ employed in the pattern of all prayer, will sue out a pardon for every new since, which through the frailty of his nature he falls into, by humble Confessi and prayer to God.
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Which prayer, because it cannot be acceptable to him without faith, he who prayeth for the remission of his sinnes, in the very instant when he prayeth beleeveth that God will heare him,
Which prayer, Because it cannot be acceptable to him without faith, he who Prayeth for the remission of his Sins, in the very instant when he Prayeth Believeth that God will hear him,
That we being delivered from the hands of our enemies, might serve him without feare. And by St. Paul, Ye have not received the Spirit of bondage againe to feare.
That we being Delivered from the hands of our enemies, might serve him without Fear. And by Saint Paul, You have not received the Spirit of bondage again to Fear.
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Whereupon Tertullian acutely inferreth, playing upon the double sense of the Latine word securus; Hee that is secure (that is, carelesse) of the meanes of his salvation, is not solicitous or watchfull;
Whereupon Tertullian acutely infers, playing upon the double sense of the Latin word Secure; He that is secure (that is, careless) of the means of his salvation, is not solicitous or watchful;
that to holy men is ministred an occasion of slacknesse in their devotion, or lukewarmnesse, inasmuch as the Elect (according to our doctrine) cannot fall away by any negligence, howsoever they behave themselves;
that to holy men is ministered an occasion of slackness in their devotion, or lukewarmness, inasmuch as the Elect (according to our Doctrine) cannot fallen away by any negligence, howsoever they behave themselves;
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& that consequently this doctrine taketh away all praiers, obsecrations, obtestations, exercise of mortification, & care of the means of renewing our covenant with God,
& that consequently this Doctrine Takes away all Prayers, Prayer, obtestations, exercise of mortification, & care of the means of renewing our Covenant with God,
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But wee answer with the ancient Fathers, that the certainty of the end no way derogateth from the necessity of the means of salvation, which on Gods part are admonitions, threatnings, promises, commands, counsels, punishments and rewards:
But we answer with the ancient Father's, that the certainty of the end no Way derogateth from the necessity of the means of salvation, which on God's part Are admonitions, threatenings, promises, commands, Counsels, punishments and rewards:
None ever had greater assurance of their salvation than the Apostles, after Christ cheared their hearts, In this rejoice, not that spirits are subject unto you;
None ever had greater assurance of their salvation than the Apostles, After christ cheered their hearts, In this rejoice, not that spirits Are Subject unto you;
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To beleeve therefore the remission of sinnes, and to bee assured of Gods favour, notwithstanding wee hold on our sinfull courses, is not spirituall confidence, but carnall presumption.
To believe Therefore the remission of Sins, and to be assured of God's favour, notwithstanding we hold on our sinful courses, is not spiritual confidence, but carnal presumption.
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Assurance of salvation is an effect of a lively faith, which worketh by love; and consequently all that have it, the more they are assured of Gods love to them in Christ, the more their hearts are enflamed with love towards God,
Assurance of salvation is an Effect of a lively faith, which works by love; and consequently all that have it, the more they Are assured of God's love to them in christ, the more their hearts Are inflamed with love towards God,
the more zealous they will bee of his glory, the more thankefull for his mercy, the more desirous to please him, the more fearfull to offend him, the more carefull to obey him, the more wounded with godly sorrow for their incurring his displeasure, and the more ready to turne unto him by unfained repentance.
the more zealous they will be of his glory, the more thankful for his mercy, the more desirous to please him, the more fearful to offend him, the more careful to obey him, the more wounded with godly sorrow for their incurring his displeasure, and the more ready to turn unto him by unfeigned Repentance.
Admit what they so much clamour against us for, that the adopted sonnes of God are in no feare or distrust that their heavenly Father will disinherite them;
Admit what they so much clamour against us for, that the adopted Sons of God Are in no Fear or distrust that their heavenly Father will disinherit them;
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yet neither may they, nor can they presume hereupon wilfully to provoke him; because they know that hee hath many sharpe roddes to chasten them with besides;
yet neither may they, nor can they presume hereupon wilfully to provoke him; Because they know that he hath many sharp rods to chasten them with beside;
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Thus having wiped out the spots and blots, which the ancient and latter Pelagians have fast upon the white stone, we shall more easily be able to discerne the characters engraven in it, and read
Thus having wiped out the spots and blots, which the ancient and latter Pelagians have fast upon the white stone, we shall more Easily be able to discern the characters engraven in it, and read
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The new name. Wee receive many new things from our Saviour: 1 A new Testament signed with his blood. 2 In this new Testament a new Covenant. 3 In this new Covenant a new Commandement. 4 To obey this new Commandement a new heart. 5 And answerable to this new Heart new Tongues. 6 And consonant to these new Tongues new Songs.
The new name. we receive many new things from our Saviour: 1 A new Testament signed with his blood. 2 In this new Testament a new Covenant. 3 In this new Covenant a new Commandment. 4 To obey this new Commandment a new heart. 5 And answerable to this new Heart new Tongues. 6 And consonant to these new Tongues new Songs.
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Behold, I make all things new, a new heaven and a new earth, and a new city, and in it new inhabitants, to whom the Spirit here promiseth a new name, upon which the Interpreters have many new conceits.
Behold, I make all things new, a new heaven and a new earth, and a new City, and in it new inhabitants, to whom the Spirit Here promises a new name, upon which the Interpreters have many new conceits.
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Alcazar the Jesuite, whose profound head the Pope lately graced with a Cardinals hat, in his prolixe commentaries upon the Apocalyps, falling upon the words of my text, will needs have this new name to be some derivative from Jesus,
Alcazar the Jesuit, whose profound head the Pope lately graced with a Cardinals hat, in his prolix commentaries upon the Apocalypse, falling upon the words of my text, will needs have this new name to be Some derivative from jesus,
For this name Jesus (as out of Galatians hee endevoureth to prove) according to the true characters and points in the Hebrew, is novum nomen, a new name, never given to any but our Saviour:
For this name jesus (as out of Galatians he endeavoureth to prove) according to the true characters and points in the Hebrew, is novum Nome, a new name, never given to any but our Saviour:
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it is knowne well enough, not onely to Romanists of other orders, but also to those of the reformed Church, who yet never received the badge of their profession,
it is known well enough, not only to Romanists of other order, but also to those of the reformed Church, who yet never received the badge of their profession,
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Victorinus and some others with more probability ghesse the new name to be here meant Christianus, of which they understand those words of Esay, they shall bee called by my new name.
Victorinus and Some Others with more probability guess the new name to be Here meant Christian, of which they understand those words of Isaiah, they shall be called by my new name.
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Aretas giveth the same interpretation of the white stone, and the new name, by both which the conquerour in proving masteries was made knowne to the people.
Aretas gives the same Interpretation of the white stone, and the new name, by both which the conqueror in proving masteries was made known to the people.
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Carthusian distinguishing of the essentiall and accidentall rewards in heaven, and calling the former auream, the latter aureolam, conceiveth this white stone to bee aureolam, a gemme added to the Saints crowne of glory;
Carthusian distinguishing of the essential and accidental rewards in heaven, and calling the former Auream, the latter aureolam, conceiveth this white stone to be aureolam, a gem added to the Saints crown of glory;
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Illyricus and Osiander relating the custome of the Romanes in the election of their chiefe Magistrates, to write his name to whom they gave their voice in a white stone,
Illyricus and Osiander relating the custom of the Romans in the election of their chief Magistrates, to write his name to whom they gave their voice in a white stone,
Lastly, Victor Pictabionensis, Sardus, Beda, Bulenger, Melo, Primasius, Rupertus, Pererius, and other expositours, generally concurre upon Filius Dei; the new name;
Lastly, Victor Pictabionensis, Sardus, Beda, Bullinger, Melo, Primasius, Rupert, Pererius, and other expositors, generally concur upon Filius Dei; the new name;
say they, written in the white stone, is the sunne of God. Which their opinion they illustrate by other texts of Scripture; as namely, Rom. 8.15.16. and, 1 Joh. 3.1. and they backe it with this reason;
say they, written in the white stone, is the sun of God. Which their opinion they illustrate by other texts of Scripture; as namely, Rom. 8.15.16. and, 1 John 3.1. and they back it with this reason;
and what can that name bee but the title of the sonnes of God, which no man knoweth, saving hee that receiveth the Spirit of adoption, whereby hee cryeth Abba Father; which Spirit testifieth to his spirit that hee is the childe of God? All other expositions may after a sort bee reduced to this,
and what can that name be but the title of the Sons of God, which no man Knoweth, Saving he that receives the Spirit of adoption, whereby he Cries Abba Father; which Spirit Testifieth to his Spirit that he is the child of God? All other expositions may After a sort be reduced to this,
how much more honourable is it to be the adopted sonne of the King of heaven? Lastly, this name importeth, according to Illyricus and Osianders joint explication, haeredem vitae aeternae, heire of eternall life; for if sonnes, then heires.
how much more honourable is it to be the adopted son of the King of heaven? Lastly, this name imports, according to Illyricus and Osianders joint explication, haeredem vitae aeternae, heir of Eternal life; for if Sons, then Heirs.
1 The title of sonnes, novum nomen. 2 The assurance of this title, inscriptum calculo. 3 The knowledge of this assurance, novit qui recipit. 4 The propriety of this knowledge, nemo novit nisi qui recipit
1 The title of Sons, novum Nome. 2 The assurance of this title, inscriptum calculo. 3 The knowledge of this assurance, Novit qui recipit. 4 The propriety of this knowledge, nemo Novit nisi qui recipit
as to Publius Scipio was given the sirname of Africanus, to Lucius Scipio of Asiaticus, to Metellus of Numidicus, to Pompey of Hierosolymarius: in like manner our celestiall Emperour promiseth to all that overcome their spirituall enemies, a new name, and eminent title of honour;
as to Publius Scipio was given the surname of Africanus, to Lucius Scipio of Asiaticus, to Metellus of Numidicus, to Pompey of Hierosolymarius: in like manner our celestial Emperor promises to all that overcome their spiritual enemies, a new name, and eminent title of honour;
When the Astronomer that calculated the nativity of Reginaldus Polus was derided of all, because the disposition of the man was knowne to all to be contrary to those characters which he gave of him, Poole facetely excused the matter, saying, Such an one I was by my first nativity as hee hath described me,
When the Astronomer that calculated the Nativity of Reginald Polus was derided of all, Because the disposition of the man was known to all to be contrary to those characters which he gave of him, Pool facetely excused the matter, saying, Such an one I was by my First Nativity as he hath described me,
how a man could re-enter his Mothers wombe, and be borne the second time; yet after our Saviour ingeminated this doctrine unto him, Verily, verily I say unto thee,
how a man could re-enter his Mother's womb, and be born the second time; yet After our Saviour ingeminated this Doctrine unto him, Verily, verily I say unto thee,
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and after they are begotten they are born again of water and the Spirit, & as new born babes they desire the sincere milk of the word, that they may grow therby;
and After they Are begotten they Are born again of water and the Spirit, & as new born babes they desire the sincere milk of the word, that they may grow thereby;
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when hee was solicited by the Mistresse of his affections in former times, claiming ancient familiarity with him, put her off, saying, Ego nunc non sum ego;
when he was solicited by the Mistress of his affections in former times, claiming ancient familiarity with him, put her off, saying, Ego nunc non sum ego;
And unlesse wee all feele and observe in us a transformation by the renewing of our minde, that wee may prove what is that good, that acceptable and perfect will of God, we cannot challenge to our selves this new name, whereunto the Saints of God have yet a second right, by the Spirit of adoption.
And unless we all feel and observe in us a transformation by the renewing of our mind, that we may prove what is that good, that acceptable and perfect will of God, we cannot challenge to our selves this new name, whereunto the Saints of God have yet a second right, by the Spirit of adoption.
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Moreover, in civill adoption the ground is either consanguinity or affinity, which moved Julius to adopt Octavius: or if neither, eminencie of vertue and similitude of disposition, which induced Nerva to adopt Trajan. But in the divine adoption on the contrary, God adopteth not us because of any kindred or alliance in us to him antecedently;
Moreover, in civil adoption the ground is either consanguinity or affinity, which moved Julius to adopt Octavius: or if neither, eminency of virtue and similitude of disposition, which induced Nerva to adopt Trajan. But in the divine adoption on the contrary, God adopteth not us Because of any kindred or alliance in us to him antecedently;
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and they whom he so adopteth by the grace which he conferreth upon them, procure to themselves a third right to this title of sonnes by imitation of their father.
and they whom he so adopteth by the grace which he conferreth upon them, procure to themselves a third right to this title of Sons by imitation of their father.
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all that through faith prevaile with God are accounted of the seed of Israel, and all beleevers the sonnes of Abraham: and because the unbeleeving Jewes did not the workes of Abraham, Christ denyeth them to be his children.
all that through faith prevail with God Are accounted of the seed of Israel, and all believers the Sons of Abraham: and Because the unbelieving Jews did not the works of Abraham, christ denyeth them to be his children.
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On the contrary, the Roman Censors tooke such a distast at the sonne of Africanus for his debauched life, that they tooke a ring off his finger, in which the image of his father was ingraven,
On the contrary, the Roman Censors took such a distaste At the son of Africanus for his debauched life, that they took a ring off his finger, in which the image of his father was engraven,
neither will God suffer any to beare his name, and be accounted his sonnes, who beare not his image, who resemble not his attributes in their vertues, his simplicity in their sincerity, his immutability in their constancy, his purity in their chastity, his goodnesse in their charity, his holinesse in their piety, his justice in their integrity.
neither will God suffer any to bear his name, and be accounted his Sons, who bear not his image, who resemble not his attributes in their Virtues, his simplicity in their sincerity, his immutability in their constancy, his purity in their chastity, his Goodness in their charity, his holiness in their piety, his Justice in their integrity.
When the Pharisees appeached the woman taken NONLATINALPHABET, in the foule act of adultery, it is there said, that our Saviour stooping downe wrote on the ground:
When the Pharisees appeached the woman taken, in the foul act of adultery, it is there said, that our Saviour stooping down wrote on the ground:
Saint Ambrose ghesseth that he wrote Earth accuseth earth: St. Austine these words, He that among you is free from sinne, let him cast the first stone.
Saint Ambrose Guesses that he wrote Earth Accuseth earth: Saint Augustine these words, He that among you is free from sin, let him cast the First stone.
White stones, such as this in my text, were in great use among the Romans, and served 1 To declare the victour or conquerour in proving masteries. 2 To acquit the accused in courts of justice. 3 To deliver suffrages in the election of Magistrates.
White stones, such as this in my text, were in great use among the Roman, and served 1 To declare the victor or conqueror in proving masteries. 2 To acquit the accused in Courts of Justice. 3 To deliver suffrages in the election of Magistrates.
Hee upon whom the Judges passed their sentence by casting white stones into an urne or pitcher, was for ever acquitted of the crime laid to his charge.
He upon whom the Judges passed their sentence by casting white stones into an urn or pitcher, was for ever acquitted of the crime laid to his charge.
and shall wee thinke that hee to whom Christ giveth his white stone shall ever lose the benefit thereof? The names of the twelve tribes engraven upon the twelve pretious stones on Aarons breast-plate, continued for many hundreds of yeers,
and shall we think that he to whom christ gives his white stone shall ever loose the benefit thereof? The names of the twelve tribes engraven upon the twelve precious stones on Aaron's breastplate, continued for many hundreds of Years,
and if hee bee borne of God hee cannot NONLATINALPHABET, though hee may NONLATINALPHABET, he cannot doe though he may suffer sin, that is, he cannot practise it, as a man doth his trade or profession, in a settled course, without checke of conscience,
and if he be born of God he cannot, though he may, he cannot do though he may suffer since, that is, he cannot practise it, as a man does his trade or profession, in a settled course, without check of conscience,
and hath received the greatest foyle in temptation, hee remaineth still the child of God quoad sigillum, though not quoad signum; according to the seale,
and hath received the greatest foil in temptation, he remains still the child of God quoad sigillum, though not quoad signum; according to the seal,
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For lay this for a ground, that he that hath received the Spirit of regeneration, and grace of adoption, cannot sinne desperately, nor give absolute way to any corruption:
For lay this for a ground, that he that hath received the Spirit of regeneration, and grace of adoption, cannot sin desperately, nor give absolute Way to any corruption:
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the conclusion to bee built upon it will bee this (which necessarily checketh and choaketh all presumptuous thoughts) That whosoever defileth his mouth with oathes or lies, his hand with bribes, his body with uncleannesse, his conscience with any knowne sinne, finding in himselfe no checke with it, no struggling against it, no smiting of the heart after it, no earnest desire,
the conclusion to be built upon it will be this (which necessarily checketh and choketh all presumptuous thoughts) That whosoever Defileth his Mouth with Oaths or lies, his hand with Bribes, his body with uncleanness, his conscience with any known sin, finding in himself not check with it, no struggling against it, no smiting of the heart After it, no earnest desire,
the doctrine of the perpetuity of the regenerates estate is a cup of the strongest wine in those flaggons, which must bee given to none but such as amore languent, such as have beene contracted to Christ,
the Doctrine of the perpetuity of the regenerates estate is a cup of the Strongest wine in those flaggons, which must be given to none but such as amore languent, such as have been contracted to christ,
That Christ his contract with the soul is indissoluble, that the Covenant of his peace is immovable, that the seed of regeneration is immortall, that whom God loveth he loveth to the end, that they may have lost the sense,
That christ his contract with the soul is indissoluble, that the Covenant of his peace is immovable, that the seed of regeneration is immortal, that whom God loves he loves to the end, that they may have lost the sense,
but after a great defluxe of penitent teares, Christ will annoint them with the eye-salve of his Spirit, and then they shall clearely see and reade it:
but After a great defluxe of penitent tears, christ will anoint them with the eyesalve of his Spirit, and then they shall clearly see and read it:
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Could there bee any doubt of this, I would evict it out of the expresse words of our Saviour ( Joh. 14.20.) In that day you shall know that I am in the Father,
Could there be any doubt of this, I would evict it out of the express words of our Saviour (John 14.20.) In that day you shall know that I am in the Father,
so is it in the act of faith, there is but small warmth of comfort from the direct act, whereby wee beleeve the singular priviledges of all true beleevers;
so is it in the act of faith, there is but small warmth of Comfort from the Direct act, whereby we believe the singular privileges of all true believers;
Without this reflexive knowledge there can bee no NONLATINALPHABET, full perswasion in our mindes, much lesse accesse with confidence. Which yet the auncient Fathers not onely teach plainly out of the Apostle,
Without this reflexive knowledge there can be no, full persuasion in our minds, much less access with confidence. Which yet the ancient Father's not only teach plainly out of the Apostle,
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the Spirit of God warranteth the major, In whomsoever the markes of Gods children, set downe in scripture, are conspicuous, they are the sonnes of God:
the Spirit of God warrants the Major, In whomsoever the marks of God's children, Set down in scripture, Are conspicuous, they Are the Sons of God:
Now because this assumption can be proved no otherwise than by experience, and our owne inward sense, my fourth observation hence directly ensueth, That no man knoweth the new name save he that receiveth it:
Now Because this Assump can be proved no otherwise than by experience, and our own inward sense, my fourth observation hence directly ensueth, That no man Knoweth the new name save he that receives it:
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If this white stone were visible to the eye of the body, and it were given to us in presence of others, it could not be but that some should see and know it besides him that receiveth it.
If this white stone were visible to the eye of the body, and it were given to us in presence of Others, it could not be but that Some should see and know it beside him that receives it.
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But this white stone is conspicuous only to the eye of faith, which is the evidence of things not seene, and it is given by the Spirit which is invisible,
But this white stone is conspicuous only to the eye of faith, which is the evidence of things not seen, and it is given by the Spirit which is invisible,
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Suppose two (saith he) commending hony, of whom the first discourseth out of his reading, the tongue of the second hath tasted that he speaketh of, such (saith he) is the knowledge of him who hath received the white stone.
Suppose two (Says he) commending honey, of whom the First discourseth out of his reading, the tongue of the second hath tasted that he speaks of, such (Says he) is the knowledge of him who hath received the white stone.
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Why (saith he) doth no man know this name saving he that receiveth it? Because this name cannot be knowne by any outward document, but by an inward experiment;
Why (Says he) does not man know this name Saving he that receives it? Because this name cannot be known by any outward document, but by an inward experiment;
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For this the Apostle prayeth, that the Philippians might abound in all spirituall wisedome and experience, or sense: and this is the knowledge here meant.
For this the Apostle Prayeth, that the Philippians might abound in all spiritual Wisdom and experience, or sense: and this is the knowledge Here meant.
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if our old corruptions, be they vitious, or ambitious, or a varitious, or superstitious, still master us, this white stone here mentioned will prove a black stone to us,
if our old corruptions, be they vicious, or ambitious, or a varitious, or superstitious, still master us, this white stone Here mentioned will prove a black stone to us,
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This new name is the title of the Son of God, which appellation should bind us to our good behaviour, that we carry our selves so in private towards God,
This new name is the title of the Son of God, which appellation should bind us to our good behaviour, that we carry our selves so in private towards God,
so uprightly in our conversation, that we may be Proles tanto non inficianda parenti, children not unworthy to be owned by such a Father, who hath adopted us in Christ.
so uprightly in our Conversation, that we may be Proles tanto non inficianda Parenti, children not unworthy to be owned by such a Father, who hath adopted us in christ.
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and all his mind and thoughts upon the mucke and dung of the earth? Why dost thou reproach thine owne name? Why dost thou disgrace thy greatest honour? Why dost thou overthrow thine owne title by thy deeds?
and all his mind and thoughts upon the muck and dung of the earth? Why dost thou reproach thine own name? Why dost thou disgrace thy greatest honour? Why dost thou overthrow thine own title by thy Deeds?
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4 If no man upon earth know to whom Christ hath given this white stone saving he that receiveth it, let us take heed how we suddenly write any mans name in a blacke stone, I meane passe the censure of Reprobates upon them.
4 If no man upon earth know to whom christ hath given this white stone Saving he that receives it, let us take heed how we suddenly write any men name in a black stone, I mean pass the censure of Reprobates upon them.
Let no man arrogantly assume that to himselfe which the Father hath reserved to himselfe alone, viz. the fanne to sever the wheate from the chaffe in Christs floore.
Let no man arrogantly assume that to himself which the Father hath reserved to himself alone, viz. the fan to sever the wheat from the chaff in Christ floor.
5 Lastly, if we desire to eat of the hidden Manna, let us loathe the fleshpots of Egypt; if we covet this white stone, let us value it above all precious stones;
5 Lastly, if we desire to eat of the hidden Manna, let us loathe the fleshpots of Egypt; if we covet this white stone, let us valve it above all precious stones;
and after we remove hence to read it written in glorious characters in the gates and walls of the new Jerusalem, descending from God, whose streets are paved with gold,
and After we remove hence to read it written in glorious characters in the gates and walls of the new Jerusalem, descending from God, whose streets Are paved with gold,
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into which heavenly Mansions, when we are ready for them, God receive us for his sake, who is gone thither before to prepare them for us. To whom, &c.
into which heavenly Mansions, when we Are ready for them, God receive us for his sake, who is gone thither before to prepare them for us. To whom, etc.
SCaliger hath long since set forth an excellent worke de emendatione temporum, but wee need rather bookes de emendatione morum. For in this Chrisis of distempered humours, such is the condition of most hearers, that the Minister of God,
Scaliger hath long since Set forth an excellent work de emendatione Temporum, but we need rather books de emendatione morum. For in this Chrisis of distempered humours, such is the condition of most hearers, that the Minister of God,
or be inclinable unto the new, or newly taken up expressions of devotion, he suspects the Preacher glanceth at him under the name of a temporizer, or symbolizer with Papists.
or be inclinable unto the new, or newly taken up expressions of devotion, he suspects the Preacher glanceth At him under the name of a temporizer, or symbolizer with Papists.
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If hee rellish the leaven of Arminius, he takes himselfe to bee wounded through the Pelagians; if of Cartwright, through the Brownists; if of Cassander, or the Catholike Moderatour, through the lukewarme Laodicean sides.
If he relish the leaven of Arminius, he Takes himself to be wounded through the Pelagians; if of Cartwright, through the Brownists; if of Cassander, or the Catholic Moderator, through the lukewarm Laodicean sides.
Yet I have met with an enemy, through whose sides I am sure no man will hold himselfe wounded, whose part no man will take, whose quarrels no man will owne, against whom it is lawfull to cast not onely fiery,
Yet I have met with an enemy, through whose sides I am sure no man will hold himself wounded, whose part no man will take, whose quarrels no man will own, against whom it is lawful to cast not only fiery,
For knowing wherein their strength consisted, he could prepare against it; and being acquainted with the maner of their fight, he could discipline his souldiers accordingly;
For knowing wherein their strength consisted, he could prepare against it; and being acquainted with the manner of their fight, he could discipline his Soldiers accordingly;
for his gaine is our losse, his rise is our fall, his honour is our infamy, his helpe is our hinderance, his devices are our snares, his plots are our traps, his inventions are our circumventions.
for his gain is our loss, his rise is our fallen, his honour is our infamy, his help is our hindrance, his devices Are our snares, his plots Are our traps, his Inventions Are our circumventions.
Wherefore it cannot but be a matter of great importance to all that fight under the banner of Christs crosse against Satan and all his infernall forces, to bee informed out of Scripture,
Wherefore it cannot but be a matter of great importance to all that fight under the banner of Christ cross against Satan and all his infernal forces, to be informed out of Scripture,
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ut praemoniti, simus praemuniti, that being forewarned of them, wee way bee forearmed against them. To which end, among others, I pitched my serious thoughts upon this passage of Scripture;
ut admonish, Simus Praemuniti, that being forewarned of them, we weigh be Forearmed against them. To which end, among Others, I pitched my serious thoughts upon this passage of Scripture;
wherein one of Christs Worthies, who in his time fought many noble battailes, and was more than conquerour in them all, advertiseth the Corinthians of a designe that Satan had upon them, viz. by the rigour of their severity to cast away one of the members of their Church, whom they had cast out of their congregation for his incestuous match.
wherein one of Christ Worthies, who in his time fought many noble battles, and was more than conqueror in them all, advertiseth the Corinthians of a Design that Satan had upon them, viz. by the rigour of their severity to cast away one of the members of their Church, whom they had cast out of their congregation for his incestuous match.
There was great reason the Elders and Governours at Corinth should be exasperated against this delinquent, qui primus nitorem ecclesiae tam turpi notâ maculasset, who was the first that blemished that Virgin Spouse of Christ:
There was great reason the Elders and Governors At Corinth should be exasperated against this delinquent, qui primus nitorem ecclesiae tam turpi notâ maculasset, who was the First that blemished that Virgae Spouse of christ:
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and therefore having received warrant from the Apostle to proceed against him, they draw out their sharpe sword of excommunication, and presently cut him off from their assemblies;
and Therefore having received warrant from the Apostle to proceed against him, they draw out their sharp sword of excommunication, and presently Cut him off from their assemblies;
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and therefore I wrote heretofore more smartly against him who troubled you, that I might make a trial of your love towards me, in vindicating the honor of your Church, my plantation;
and Therefore I wrote heretofore more smartly against him who troubled you, that I might make a trial of your love towards me, in vindicating the honour of your Church, my plantation;
but is fallen away with griefe, and will undoubtedly sinke in despaire, if you reach not out your hand of compassion to save him from drowning in a sea of salt teares. Wherefore things standing thus with him, let my pen which gave the wound, heale it;
but is fallen away with grief, and will undoubtedly sink in despair, if you reach not out your hand of compassion to save him from drowning in a sea of salt tears. Wherefore things standing thus with him, let my pen which gave the wound, heal it;
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In the former wee are to take speciall notice, 1 Of the caveat put in, ne circumveniat. 2 Of the party against whom it is put in, Satanas. 3 Of the parties in whose behalfe it is put in, nos. 1 Him. 2 You. 3 Mee.
In the former we Are to take special notice, 1 Of the caveat put in, ne circumveniat. 2 Of the party against whom it is put in, Satanas. 3 Of the parties in whose behalf it is put in, nos. 1 Him. 2 You. 3 Me.
The reason is drawne from two heads, 1 The cause of the danger, NONLATINALPHABET, They are devices. 2 The notice thereof, NONLATINALPHABET, Wee are not ignorant of them. First, of the caution:
The reason is drawn from two Heads, 1 The cause of the danger,, They Are devices. 2 The notice thereof,, we Are not ignorant of them. First, of the caution:
NONLATINALPHABET. Some render these words, lest Sathan should usurpe upon you; and they give this reason, because, say they, Satan hath no right to any place;
. some render these words, lest Sathan should usurp upon you; and they give this reason, Because, say they, Satan hath no right to any place;
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& cur circuit, nisi ut circumveniat? why doth he compasse the earth, but to circumvent us? Circumvention is more easily understood, than prevented or avoided.
& cur circuit, nisi ut circumveniat? why does he compass the earth, but to circumvent us? Circumvention is more Easily understood, than prevented or avoided.
when a passenger is met by a theefe at every turne, he is properly circumvented: when a city is environed and begirt with a puissant army, that is circumvented, there is no hope to escape.
when a Passenger is met by a thief At every turn, he is properly circumvented: when a City is environed and begirt with a puissant army, that is circumvented, there is no hope to escape.
Yet the Kings Translation (lest Satan get advantage of us) commeth neerest to the Greeke Etymology, which imports, to have more or the better, to gaine over and above:
Yet the Kings translation (lest Satan get advantage of us) comes nearest to the Greek Etymology, which imports, to have more or the better, to gain over and above:
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Doth not Satan gaine over and above, when hee gaines upon us both wayes, when hee getteth an advantage of us both by sinne and repentance, both by vitious pleasures,
Does not Satan gain over and above, when he gains upon us both ways, when he gets an advantage of us both by sin and Repentance, both by vicious pleasures,
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and by godly sorrow? as hee would have done upon this Corinthian, whom first hee perswaded to make an incestuous match, to satisfie his lustfull desires;
and by godly sorrow? as he would have done upon this Corinthian, whom First he persuaded to make an incestuous match, to satisfy his lustful Desires;
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for the Corinthians had excommunicated this incestuous person by order from the Apostle himselfe, and therefore if he had miscarried, Satan had made his advantage upon all:
for the Corinthians had excommunicated this incestuous person by order from the Apostle himself, and Therefore if he had miscarried, Satan had made his advantage upon all:
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did the birds know a snare were laid for them, would they come neare it? were the fishes aware that a net were spread for them, would they run into it? had the souldiers certaine notice of an ambush set for them, would they bee surprized? Loe here, beloved, snares of temptation, nets of circumvention, ambushes of destruction, prepared by a most subtle enemy,
did the Birds know a snare were laid for them, would they come near it? were the Fish aware that a net were spread for them, would they run into it? had the Soldiers certain notice of an ambush Set for them, would they be surprised? Loe Here, Beloved, snares of temptation, nets of circumvention, Ambushes of destruction, prepared by a most subtle enemy,
if then we be taken, entangled, or surprized, can we lay the blame upon any thing but upon our carelesse and retchlesse folly? Could wee plead with him in the Poet, Non expectato vulnus ab hoste tuli;
if then we be taken, entangled, or surprised, can we lay the blame upon any thing but upon our careless and retchless folly? Could we plead with him in the Poet, Non expectato Wound ab host Tuli;
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Devices. Devices are subtle meanes to compasse our ends, such as are trickes in gaming, fallacies in disputing, sleights in wrestling, mysteries in trading, policies in state, and stratagems in war;
Devices. Devices Are subtle means to compass our ends, such as Are tricks in gaming, fallacies in disputing, sleights in wrestling, Mysteres in trading, policies in state, and stratagems in war;
— Lypsius hath written of all the warlike engines used by the ancients, and Vegetius of their military policies and Captaine-craft; but never any yet was able to recount, much lesse describe all Satans poliorcetickes and stratagems. Some of the chief and most dangerous, partly out of scripture,
— Lipsius hath written of all the warlike Engines used by the ancients, and Vegetius of their military policies and Captaine-craft; but never any yet was able to recount, much less describe all Satan poliorcetickes and stratagems. some of the chief and most dangerous, partly out of scripture,
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The Easterne people were for the most part given to sorcery, the auncient Jewes to idolatry, the Greeks to curious heresie, the Latine Church to superstition.
The Eastern people were for the most part given to sorcery, the ancient Jews to idolatry, the Greeks to curious heresy, the Latin Church to Superstition.
Unnaturall lust seemeth to bee naturalized in Italy, pride in Spaine, levity in France, drunkennesse in Germany, gluttony and new fangled fashions in great Brittaine. Ambition haunteth the Court mostly, faction the University, luxury and usury the City, oppression and extortion the Countrey, bribery and forged cavillations the Courts of justice, schisme and simony the Church.
Unnatural lust seems to be naturalized in Italy, pride in Spain, levity in France, Drunkenness in Germany, gluttony and new fangled fashions in great Britain. Ambition haunteth the Court mostly, faction the university, luxury and Usury the city, oppression and extortion the Country, bribery and forged cavillations the Courts of Justice, Schism and simony the Church.
These spots Satan curiously marketh, and accordingly frames his suggestions: hee observes our walkes, and spies our usuall haunts, and there sets gins for us.
These spots Satan curiously marks, and accordingly frames his suggestions: he observes our walks, and spies our usual haunts, and there sets begins for us.
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When Absalom went about to dispossesse his Father, a wise and puissant Prince, of his kingdome, hee needed a man of a deeper reach than his owne to be his Counseller:
When Absalom went about to dispossess his Father, a wise and puissant Prince, of his Kingdom, he needed a man of a Deeper reach than his own to be his Counsellor:
and luxury to abundance, as contrary vices to contrary fortunes? Whereupon the subtle spye of mankinde suggesteth evill motions, agreeable as well to our outward estate as our inward qualities:
and luxury to abundance, as contrary vices to contrary fortune's? Whereupon the subtle spy of mankind suggests evil motions, agreeable as well to our outward estate as our inward qualities:
or as the cunning Oratour learneth which way the Judge propendeth, and ever draweth him where hee seeth him comming on; so the Devill maketh perpetuall use of the bent of our nature to helpe forward his temptations, rightly considering that it is a very easie matter to bow a tree the way it bendeth of it selfe, to cast a bowle swiftly downe the hill, to push downe a wall where it swaggeth already, to trip up his heeles whose foot is sliding.
or as the cunning Orator learneth which Way the Judge propendeth, and ever draws him where he sees him coming on; so the devil makes perpetual use of the bent of our nature to help forward his temptations, rightly considering that it is a very easy matter to bow a tree the Way it bendeth of it self, to cast a bowl swiftly down the hill, to push down a wall where it swaggeth already, to trip up his heals whose foot is sliding.
Hee would finde it a matter of some difficulty to tempt a flegmaticke man to quarrelling and contention, a cholericke man to sloath and sluggishnesse, a melancholy man to excesse of mirth, a man of a sanguine complexion to over much sorrow,
He would find it a matter of Some difficulty to tempt a phlegmatic man to quarreling and contention, a choleric man to sloth and sluggishness, a melancholy man to excess of mirth, a man of a sanguine complexion to over much sorrow,
Such was Jeroboam in Israel, Cyrus the younger in the Persian state, Arbaces in the Assyrian, Alcibiades and Themistocles in the Athenian, Hannibal in the Carthaginian, the Gracchi, and Marius, and Cinna, and Sylla, and Catiline in the Romane state.
Such was Jeroboam in Israel, Cyrus the younger in the Persian state, Arbaces in the assyrian, Alcibiades and Themistocles in the Athenian, Hannibal in the Carthaginian, the Gracchi, and Marius, and Cinna, and Sylla, and Catiline in the Roman state.
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Satan therefore finding Zoroastres of old, and Cornelius Agrippa of late, fitted for this purpose, used their braines and pennes, under the title of naturall magicke,
Satan Therefore finding Zoroaster of old, and Cornelius Agrippa of late, fitted for this purpose, used their brains and pens, under the title of natural magic,
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therefore Satan sends him Achitophel, the cunningest Politician that age afforded, whose ungodly Maximes and state Aphorismes, fit for no Court but Lucifers in hell, passed by tradition for the most part, till that Florentine monster Nicolaus Machiavel committed them to writing.
Therefore Satan sends him Ahithophel, the cunningest Politician that age afforded, whose ungodly Maxims and state Aphorisms, fit for no Court but Lucifer's in hell, passed by tradition for the most part, till that Florentine monster Nicolaus Machiavel committed them to writing.
which the Father of lies and all falshood understanding, employed the subtilest Philosophers to devise and defend impious novelties against the Orthodoxe faith.
which the Father of lies and all falsehood understanding, employed the subtlest Philosophers to devise and defend impious novelties against the Orthodox faith.
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from whom we may derive the pedegree of Arrius, and Sabellius, and Coelestius, and Pelagius, the fragments of whose works yet extant in the Fathers writings, shew the subtlety of their wits,
from whom we may derive the pedigree of Arius, and Sabellius, and Coelestius, and Pelagius, the fragments of whose works yet extant in the Father's writings, show the subtlety of their wits,
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Neither was Servetus much inferiour to Arrius, nor Socinus to Coelestius, nor Gentilis to Sabellius, nor Arminius to Pelagius, who in our dayes have uttered some of their wares at second hand, setting onely a new glosse of words upon them.
Neither was Servetus much inferior to Arius, nor Socinus to Coelestius, nor Gentilis to Sabellius, nor Arminius to Pelagius, who in our days have uttered Some of their wares At second hand, setting only a new gloss of words upon them.
so the Church and University have just cause to exclaime against her owne children of eminent parts, that they have given her the deepest wounds by those weapons of art and authority wherewith shee armed them.
so the Church and university have just cause to exclaim against her own children of eminent parts, that they have given her the Deepest wounds by those weapons of art and Authority wherewith she armed them.
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The third stratagem, policy or device of Satan is, To accommodate his temptations to mens outward estate, condition, and place; which much swayeth either way.
The third stratagem, policy or device of Satan is, To accommodate his temptations to men's outward estate, condition, and place; which much swayeth either Way.
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Had not the Philosopher, in the second of his Rhetorickes, taught us what impressions these outward things make upon the minde, we might have read it in the Greeke and Latine proverbs, NONLATINALPHABET, Honores mutant mores. Who knoweth not that tyranny is often incident to soveraignty, ambition to nobility, oppression to power, insolency to wealth,
Had not the Philosopher, in the second of his Rhetorics, taught us what impressions these outward things make upon the mind, we might have read it in the Greek and Latin proverbs,, Honores mutant mores. Who Knoweth not that tyranny is often incident to sovereignty, ambition to Nobilt, oppression to power, insolency to wealth,
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hee shooteth his poysoned arrowes alwayes with the winde, that they may bee carried with a double force, the motion of the ayre and the strength of his arme;
he shoots his poisoned arrows always with the wind, that they may be carried with a double force, the motion of the air and the strength of his arm;
and hard it is if he prevaile not, when both our natural temper and parts, and our outward condition and calling helpe forward his attempts against us.
and hard it is if he prevail not, when both our natural temper and parts, and our outward condition and calling help forward his attempts against us.
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Haman was King Asuerus his favourite, and could ill brooke any to rise in the Kings Court, Satan therefore tempteth him to envie Mardocheus, and lay a plot to destroy him and all the Jewish nation;
Haman was King Ahasuerus his favourite, and could ill brook any to rise in the Kings Court, Satan Therefore tempts him to envy Mordecai, and lay a plot to destroy him and all the Jewish Nation;
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We cannot but smile when we read of Bucephalus, that when he had on his rich caparisons, and held his golden bit between his teeth, he would suffer none to mount upon him but Alexander; but when he was out of his costly trappings any Page or Lackey might backe him.
We cannot but smile when we read of Bucephalus, that when he had on his rich caparisons, and held his golden bit between his teeth, he would suffer none to mount upon him but Alexander; but when he was out of his costly trappings any Page or Lackey might back him.
Have wee not greater reason, I will not say to laugh at, but to pitty the folly of most men, who, according to the words of the Psalmist, being in honour have no understanding,
Have we not greater reason, I will not say to laugh At, but to pity the folly of most men, who, according to the words of the Psalmist, being in honour have no understanding,
4. The fourth stratagem, policie, or device is, To tempt us by method, beginning with questionable actions, thence proceeding to sinnes of infirmity, from them to wilfull transgressions,
4. The fourth stratagem, policy, or device is, To tempt us by method, beginning with questionable actions, thence proceeding to Sins of infirmity, from them to wilful transgressions,
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1 An evill motion, plot, or designe. 2 The entertainment of it with some kind of approbation. 3 A determination to pursue it. 4 A vitious action. 5 An evill habit or custome. 6 The defence or justification of his wicked course. 7 Glorying in it, and in a reprobate sense.
1 an evil motion, plot, or Design. 2 The entertainment of it with Some kind of approbation. 3 A determination to pursue it. 4 A vicious actium. 5 an evil habit or custom. 6 The defence or justification of his wicked course. 7 Glorying in it, and in a Reprobate sense.
Had Satan at the first dash tempted Saint Peter to forsweare his Master, and curse himselfe, doubtlesse the Apostle would have abandoned the suggestion, and defied the tempter;
Had Satan At the First dash tempted Saint Peter to forswear his Master, and curse himself, doubtless the Apostle would have abandoned the suggestion, and defied the tempter;
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If this grand Impostor of the world, and cunning supplanter of soules meet with a man of a strict conscience, who endevoureth to walke uprightly before God;
If this grand Impostor of the world, and cunning supplanter of Souls meet with a man of a strict conscience, who endeavoureth to walk uprightly before God;
customary sacriledge (to pay a certaine rate for the tithe, though far lesse in value than the due.) If hee get thus much ground of him, hee easily presseth him forward to commit some undoubted sinnes, but small in the kinde;
customary sacrilege (to pay a certain rate for the tithe, though Far less in valve than the due.) If he get thus much ground of him, he Easily Presseth him forward to commit Some undoubted Sins, but small in the kind;
as to let his eyes range about vaine objects, to entertaine a wanton thought for a while, to keepe from Church in foule weather, to salve a fault with a hansome excuse, to mis-spend an houre or two with a friend in a Taverne:
as to let his eyes range about vain objects, to entertain a wanton Thought for a while, to keep from Church in foul weather, to salve a fault with a handsome excuse, to misspend an hour or two with a friend in a Tavern:
idlenesse for wantonnesse, lust for adultery, wrath for murder, lying for perjury, errours for heresies, good fellowship for drunkennesse and all wickednesse.
idleness for wantonness, lust for adultery, wrath for murder, lying for perjury, errors for heresies, good fellowship for Drunkenness and all wickedness.
The Bishop of Rome in the beginning contended but for a bare primacy of order, which considering the great power of that City, being the seat of the Empire, was without much difficulty yeelded unto him:
The Bishop of Room in the beginning contended but for a bore primacy of order, which considering the great power of that city, being the seat of the Empire, was without much difficulty yielded unto him:
though with much adoe, through the Emperour Phocas his meanes, who murdered his Master Mauritius. By vertue of this title his successour Vitalianus tooke upon him to give spirituall lawes to the whole Church;
though with much ado, through the Emperor Phocas his means, who murdered his Master Mauritius. By virtue of this title his successor Vitalian took upon him to give spiritual laws to the Whole Church;
First to confirme Christians in the faith of the resurrection, and to encourage them to constancy in their holy profession, in the Church Liturgy there was some commemoration made of the dead;
First to confirm Christians in the faith of the resurrection, and to encourage them to constancy in their holy profession, in the Church Liturgy there was Some commemoration made of the dead;
but now in our age, since the Councell of Trent, it is the tenent of the Roman Church, that Images are to be worshipped for themselves, Ut in se considerantur, non tantum ut vicem gerunt exemplaris;
but now in our age, since the Council of Trent, it is the tenent of the Roman Church, that Images Are to be worshipped for themselves, Ut in se considerantur, non Tantum ut vicem gerunt exemplaris;
when our heart smiteth us for any grievous sinne out of detestation thereof, unlesse we walke circumspectly we are easily carried to the opposite vice.
when our heart smites us for any grievous sin out of detestation thereof, unless we walk circumspectly we Are Easily carried to the opposite vice.
but because we are apt to thinke that the extremest opposition to that vice which lieth heaviest upon our conscience is the worke of grace in us, not considering that vices are not only opposed to vertues, but to vices also.
but Because we Are apt to think that the Extremest opposition to that vice which lies Heaviest upon our conscience is the work of grace in us, not considering that vices Are not only opposed to Virtues, but to vices also.
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Our way to heaven is like the course of a ship in the Sicilian sea betweene two rockes called the Symplegades, the one lying on the right hand, the other on the left;
Our Way to heaven is like the course of a ship in the Sicilian sea between two Rocks called the Symplegades, the one lying on the right hand, the other on the left;
but after the heavie censure of the Church for his incestuous marriage, and the remorse of his owne conscience for it, he fell into the contrary extreme, took on so far,
but After the heavy censure of the Church for his incestuous marriage, and the remorse of his own conscience for it, he fell into the contrary extreme, took on so Far,
St. Austine likewise in his zeale against the Pelagians, who sleightned baptisme, went too farre in urging the necessity thereof, pronouncing all children that died unbaptized to be damned.
Saint Augustine likewise in his zeal against the Pelagians, who sleightned Baptism, went too Far in urging the necessity thereof, pronouncing all children that died unbaptized to be damned.
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And how many are there among us, who out of hatred of the Antichristian tyranny, condemne all Ecclesiasticall Hierarchy? out of detestation of superstitious rites, dislike even decent ceremonies? in opposition to garish and idolatrous trimming of Temples, are brought to dis-allow all cost in adorning and beautifying Christian Churches?
And how many Are there among us, who out of hatred of the Antichristian tyranny, condemn all Ecclesiastical Hierarchy? out of detestation of superstitious Rites, dislike even decent ceremonies? in opposition to garish and idolatrous trimming of Temples, Are brought to disallow all cost in adorning and beautifying Christian Churches?
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and to what actions of piety or charity they are most addicted, and subtilly, under the colour and resemblance of these, drawing them to those neighbour vices that seeme to have most affinity with their Christian perfections:
and to what actions of piety or charity they Are most addicted, and subtly, under the colour and resemblance of these, drawing them to those neighbour vices that seem to have most affinity with their Christian perfections:
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To discover this plot of Satan more apparently: 1 Religion is a true jewell, Superstition a counterfeit: 2 Humility a jewell, Pusillanimity a counterfeit: 3 Spirituall wisedome a jewell, Worldly policy a counterfeit: 4 Magnificence a jewell, Prodigality a counterfeit: 5 Tendernesse of conscience a jewell, Scrupulosity a counterfeit: 6 Severity a jewell, Cruelty a counterfeit: 7 Clemency a jewell, Indulgence a counterfeit: 8 Zeale a jewell, Indiscreet fervour a counterfeit: 9 Diligent search into divine mysteries a jewell, curiosity a counterfeit: 10 Inward peace a jewell, Carnall security a counterfeit: 11 Confidence in God a jewell, Presumption a counterfeit: 12 Constancy a jewell, Pertinacy a counterfeit.
To discover this plot of Satan more apparently: 1 Religion is a true jewel, Superstition a counterfeit: 2 Humility a jewel, Pusillanimity a counterfeit: 3 Spiritual Wisdom a jewel, Worldly policy a counterfeit: 4 Magnificence a jewel, Prodigality a counterfeit: 5 Tenderness of conscience a jewel, Scrupulosity a counterfeit: 6 Severity a jewel, Cruelty a counterfeit: 7 Clemency a jewel, Indulgence a counterfeit: 8 Zeal a jewel, Indiscreet fervour a counterfeit: 9 Diligent search into divine Mysteres a jewel, curiosity a counterfeit: 10 Inward peace a jewel, Carnal security a counterfeit: 11 Confidence in God a jewel, Presumption a counterfeit: 12 Constancy a jewel, Pertinacy a counterfeit.
by name, to adulterate and sophisticate the former vertues by the later vices: 1 Religion by Superstition. 2 Humility by Pusillanimity. 3 Spirituall wisedome by Policy. 4 Magnificence by Prodigality. 5 Tendernesse of conscience by Scrupulosity. 6 Severity by Cruelty. 7 Clemency by Indulgence. 8 Zeale by Indiscreet fervour. 9 Diligence by Curiosity.
by name, to adulterate and sophisticate the former Virtues by the later vices: 1 Religion by Superstition. 2 Humility by Pusillanimity. 3 Spiritual Wisdom by Policy. 4 Magnificence by Prodigality. 5 Tenderness of conscience by Scrupulosity. 6 Severity by Cruelty. 7 Clemency by Indulgence. 8 Zeal by Indiscreet fervour. 9 Diligence by Curiosity.
Saul was most zealous for the law of Moses: this his fervour Satan inflaming enraged him against the Apostles and Disciples, whom he as then thought to be capitall enemies to the law:
Saul was most zealous for the law of Moses: this his fervour Satan Inflaming enraged him against the Apostles and Disciples, whom he as then Thought to be capital enemies to the law:
The great love St. Cyprian the Martyr bare to the Orthodoxe faith, and the Professours thereof, bred in him a vehement detestation of Heresie and Heretikes:
The great love Saint Cyprian the Martyr bore to the Orthodox faith, and the Professors thereof, bred in him a vehement detestation of Heresy and Heretics:
And as by taking advantage of the present occasion hee made Achan a theefe, so Gyges an adulterer, Ananias and Sapphira lyers to the holy Ghost, Judas a murderer of himselfe.
And as by taking advantage of the present occasion he made achan a thief, so Gyges an adulterer, Ananias and Sapphira liars to the holy Ghost, Judas a murderer of himself.
Who can sufficiently extoll Constantine the great his love to Bishops and Churchmen? yet Satan abused this his pious respect to the Clergie, in such sort that when divers Bishops brought inditements one against another,
Who can sufficiently extol Constantine the great his love to Bishops and Churchmen? yet Satan abused this his pious respect to the Clergy, in such sort that when diverse Bishops brought inditements one against Another,
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but presently burned them, saying, that rather than any should espie the nakednesse of those his spirituall Fathers, he would cast his Princely robe over them to cover them.
but presently burned them, saying, that rather than any should espy the nakedness of those his spiritual Father's, he would cast his Princely robe over them to cover them.
and would you thinke that Satan could sucke poyson out of so sweet a flower as is filiall obedience to a gracious mother? yet he doth by inducing St. Austine to pray for her soule after she was dead.
and would you think that Satan could suck poison out of so sweet a flower as is filial Obedience to a gracious mother? yet he does by inducing Saint Augustine to pray for her soul After she was dead.
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When he had got Christ upon the pinacle of the Temple, he tempteth him to cast himselfe downe from it, to make experience of the Angels care and diligence in waiting on him,
When he had god christ upon the pinnacle of the Temple, he tempts him to cast himself down from it, to make experience of the Angels care and diligence in waiting on him,
and if the dying man hath not prepared himselfe for this last conflict, or hath not on the whole armour of God, or cannot weild his buckler of faith, to quench all the fiery darts of the Devill, it is great ods that hee wi l get the upper hand of him,
and if the dying man hath not prepared himself for this last conflict, or hath not on the Whole armour of God, or cannot wield his buckler of faith, to quench all the fiery darts of the devil, it is great ods that he with l get thee upper hand of him,
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And this was my first aime in laying before you these stratagems, policies, and devices of our ghostly enemie, to forewarne you of them, that you bee not taken or hurt by them.
And this was my First aim in laying before you these stratagems, policies, and devices of our ghostly enemy, to forewarn you of them, that you be not taken or hurt by them.
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if with felicity of memory, employ it in treasuring up pretious doctrines: if with liberty of speech, employ it in prayer, prayses and godly exhortations:
if with felicity of memory, employ it in treasuring up precious doctrines: if with liberty of speech, employ it in prayer, praises and godly exhortations:
and accommodate his temptations thereunto? let us also make use of policy, and by our outward estate better our inward, labouring for those graces which are most proper for our place and condition.
and accommodate his temptations thereunto? let us also make use of policy, and by our outward estate better our inward, labouring for those graces which Are most proper for our place and condition.
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if in abundance, for charity and thankfulnesse: if in want, for frugality and contentednesse: if in prosperity, for temperance: if in adversity, for patience.
if in abundance, for charity and thankfulness: if in want, for frugality and contentedness: if in Prosperity, for temperance: if in adversity, for patience.
let us first practise easier, and after more difficult duties of Christianity; first accustome our selves to beare lighter, and after heavier crosses with patience:
let us First practise Easier, and After more difficult duties of Christianity; First accustom our selves to bear lighter, and After Heavier Crosses with patience:
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above all things to kill the cockatrice in the shell, nip sinnes in the bud, to resist evill motions in the beginning, to make a stop at every step by which Satan leads us:
above all things to kill the cockatrice in the shell, nip Sins in the bud, to resist evil motions in the beginning, to make a stop At every step by which Satan leads us:
if through carelesnesse, or conversation with wicked men wee have gotten an ill custome, let Satan never so farre prevaile with us as to stand in defence and justification thereof, much lesse to glory in our evill courses;
if through carelessness, or Conversation with wicked men we have got an ill custom, let Satan never so Far prevail with us as to stand in defence and justification thereof, much less to glory in our evil courses;
5. Fiftly, doth Satan play the false Pilot, and by perswading us to decline from a rocke on the right hand, carry us so farre the contrary way that we split our ship upon a rocke on the left hand? let us also make use of the art of navigation in our course to the faire havens in heaven:
5. Fifty, does Satan play the false Pilot, and by persuading us to decline from a rock on the right hand, carry us so Far the contrary Way that we split our ship upon a rock on the left hand? let us also make use of the art of navigation in our course to the fair havens in heaven:
6. Sixtly, doth Satan play the crafty Merchant, and cheate us with counterfeit stones for jewels, with shewes of vertues for true graces? let us also imitate the wisedome of Merchants, who will bee perfect Lapidaries before they deale in pearles and pretious stones:
6. Sixty, does Satan play the crafty Merchant, and cheat us with counterfeit stones for Jewels, with shows of Virtues for true graces? let us also imitate the Wisdom of Merchant's, who will be perfect Lapidaries before they deal in Pearls and precious stones:
7. Lastly, doth Satan play the temporizer, and time all his suggestions? let us also in a pious sense be time-servers, let us performe all holy duties in the fittest season, let us omit no opportunity of doing good, let us take advantage of all occasions to glorifie God,
7. Lastly, does Satan play the temporizer, and time all his suggestions? let us also in a pious sense be time-servers, let us perform all holy duties in the Fittest season, let us omit no opportunity of doing good, let us take advantage of all occasions to Glorify God,
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if wee see an execution, let us meditate on our frailty, and reflecting upon our owne as grievous sinnes (though not comming within the walke of mans justice) have compassion on our brother:
if we see an execution, let us meditate on our frailty, and reflecting upon our own as grievous Sins (though not coming within the walk of men Justice) have compassion on our brother:
and the stench of death and rottennesse is in our nostrils, we may have a posie by us, in which wee may smell a savour of life unto life: which God grant, &c.
and the stench of death and rottenness is in our nostrils, we may have a posy by us, in which we may smell a savour of life unto life: which God grant, etc.
From both which aspersions hee that seeth not the Liturgy established by law in the Church of England to bee most cleare and free, either is short-sighted,
From both which Aspersions he that sees not the Liturgy established by law in the Church of England to be most clear and free, either is shortsighted,
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as the ancient Church did of her Martyrs, non tamen invocamus, yet wee call not upon them, wee lift not up our hands, wee bow not our knees, wee present not our offerings, wee direct not our prayers, wee intend not any part of religious worship to them, sed uni Deo & martyrum & nostrum, but to their God and ours,
as the ancient Church did of her Martyrs, non tamen invocamus, yet we call not upon them, we lift not up our hands, we bow not our knees, we present not our offerings, we Direct not our Prayers, we intend not any part of religious worship to them, sed uni God & Martyrs & nostrum, but to their God and ours,
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Which may serve as a buckler to beare off all those poysonous darts of calumny, which those of the concision cast at that part of our Church-service, wherein upon the yeerly returne of the Feast of the blessed Virgin, the Archangell, Apostles, Evangelists, Protomartyr, Innocents,
Which may serve as a buckler to bear off all those poisonous darts of calumny, which those of the concision cast At that part of our Church-service, wherein upon the yearly return of the Feast of the blessed Virgae, the Archangel, Apostles, Evangelists, Protomartyr, Innocents,
Although our devotion glanceth by their names, yet it pitcheth and is fixed upon the Angel of the covenant, and sanctum sanctorum, the holy of all holy ones, our Lord and Saviour Jesus Christ.
Although our devotion glanceth by their names, yet it pitcheth and is fixed upon the Angel of the Covenant, and sanctum sanctorum, the holy of all holy ones, our Lord and Saviour jesus christ.
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Every word is here a beame, and every beame is reflected, and every reflection is an intention of the heat of Christs affection to Saint John. 1 A Disciple;
Every word is Here a beam, and every beam is reflected, and every reflection is an intention of the heat of Christ affection to Saint John. 1 A Disciple;
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but I choose rather after the manner of our Saviour, to breake it, and that into three pieces onely, viz. John his 1 Calling in Christ. 2 Favour with Christ. 3 Nearenesse unto Christ. 1 His calling in Christ, The Disciple. 2 His grace and favour with Christ, whom Jesus loved. 3 His nearenesse unto Christ, who also leaned on his breast.
but I choose rather After the manner of our Saviour, to break it, and that into three Pieces only, viz. John his 1 Calling in christ. 2 Favour with christ. 3 Nearness unto christ. 1 His calling in christ, The Disciple. 2 His grace and favour with christ, whom jesus loved. 3 His nearness unto christ, who also leaned on his breast.
The Disciple. The Spouse in the Canticles setting out her husband in his proper colours, saith, My beloved is white and ruddy, that is, of admirable and perfect beauty:
The Disciple. The Spouse in the Canticles setting out her husband in his proper colours, Says, My Beloved is white and ruddy, that is, of admirable and perfect beauty:
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the other Gratia subsequens, grace subsequent; the one may bee compared to NONLATINALPHABET the Morning, the other to NONLATINALPHABET, the Evening starre:
the other Gratia Subsequent, grace subsequent; the one may be compared to the Morning, the other to, the Evening star:
Saint John the Evangelist, as the Evening starre, appeared long in the skie, shining in the Churches of Asia, after the Sunne of righteousnesse Christ Jesus was set, at his death.
Saint John the Evangelist, as the Evening star, appeared long in the sky, shining in the Churches of Asia, After the Sun of righteousness christ jesus was Set, At his death.
where the body was, there was this Eagle still lying at his breast. In his Gospell like an Eagle hee soareth higher than the other three, beginning with,
where the body was, there was this Eagl still lying At his breast. In his Gospel like an Eagl he soareth higher than the other three, beginning with,
Lastly, in the Apocalypse like an Eagle with open eye hee looketh full upon the Sunne of righteousnesse, and the light of the celestiall Jerusalem, whereat all our eyes at this day are dazeled.
Lastly, in the Apocalypse like an Eagl with open eye he looks full upon the Sun of righteousness, and the Light of the celestial Jerusalem, whereat all our eyes At this day Are dazzled.
the Bishops they make as it were the springs, from whence the Presbyters, like the Palme trees, receive sap and moisture, whereby they grow in the Church,
the Bishops they make as it were the springs, from whence the Presbyters, like the Palm trees, receive sap and moisture, whereby they grow in the Church,
and bring forth fruit in the parochiall Cures where they are planted. The Bishops they called Pastours and Teachers primi ordinis, of the first order or ranke:
and bring forth fruit in the parochial Cures where they Are planted. The Bishops they called Pastors and Teachers Primi Order, of the First order or rank:
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To confound which rankes in the Church, and bring a Bishop perforce NONLATINALPHABET, downe to the lower fourm or degree of a Priest, is defined sacriledge in the great Councell of Chalcedon. Yet Saint John the Apostle here of himselfe descendeth into that lower step or staire, assuming to himselfe the name onely of a Disciple, 1 In humility: 2 In modesty: 3 In thankfulnesse to his Master.
To confound which ranks in the Church, and bring a Bishop perforce, down to the lower fourm or degree of a Priest, is defined sacrilege in the great Council of Chalcedon. Yet Saint John the Apostle Here of himself Descendeth into that lower step or stair, assuming to himself the name only of a Disciple, 1 In humility: 2 In modesty: 3 In thankfulness to his Master.
though hee were NONLATINALPHABET, yet hee was not NONLATINALPHABET, young hee was in yeeres but not in conditions, his youth was wiser than others age, his dawning was brighter than their noontide, his blossomes fairer than their fruits, his Spring exceeded their Autumne;
though he were, yet he was not, young he was in Years but not in conditions, his youth was Wiser than Others age, his dawning was Brighter than their noontide, his blossoms Fairer than their fruits, his Spring exceeded their Autumn;
the stile wherewith the Church hath most deservedly graced him, is NONLATINALPHABET, John the Divine, but the title which hee taketh to himselfe is but NONLATINALPHABET, the Scholar or Disciple.
the style wherewith the Church hath most deservedly graced him, is, John the Divine, but the title which he Takes to himself is but, the Scholar or Disciple.
3 In thankfulnesse to his Master he chuseth this title before any other, thereby professing that whatsoever knowledge hee had, hee suckt it from him on whose brest he lay.
3 In thankfulness to his Master he chooseth this title before any other, thereby professing that whatsoever knowledge he had, he sucked it from him on whose breast he lay.
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whereby, though he intended no such thing, yet God, who secretly moved him to it, may seeme to give all men to understand, that no Lord ought to be named the same day with his sonne:
whereby, though he intended no such thing, yet God, who secretly moved him to it, may seem to give all men to understand, that no Lord ought to be nam the same day with his son:
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In whom we heare all the treasures of wisedome and knowledge are hid: to whom wee heare St. Peter beareth record, Thou hast the words of eternall life:
In whom we hear all the treasures of Wisdom and knowledge Are hid: to whom we hear Saint Peter bears record, Thou hast the words of Eternal life:
keepe the talent of the Catholike faith, be thou a Bezaleel of the spirituall Tabernacle, cut the gems of divine doctrine shining in his word, insert them curiously in thy discourse, set them off with a good foyle;
keep the talon of the Catholic faith, be thou a Bezaleel of the spiritual Tabernacle, Cut the gems of divine Doctrine shining in his word, insert them curiously in thy discourse, Set them off with a good foil;
let men understand that by thy exposition clearly, which before they beleeved obscurely; yet be sure to teach no more than thou hast learned of Christ:
let men understand that by thy exposition clearly, which before they believed obscurely; yet be sure to teach no more than thou hast learned of christ:
What Christians then are Papists, whose Creed consisting of foure and twenty articles, twelve of them they learned of Christ, the other twelve of Antichrist,
What Christians then Are Papists, whose Creed consisting of foure and twenty Articles, twelve of them they learned of christ, the other twelve of Antichrist,
as may be seene in the Bull of Pope Pius affixed to the Councel of Trent? Shall we simply affirm that they are Christians? we wrong then our selves and all the reformed Churches who have severed from them.
as may be seen in the Bull of Pope Pius affixed to the Council of Trent? Shall we simply affirm that they Are Christians? we wrong then our selves and all the reformed Churches who have severed from them.
Shall we absolutely deny that they are Christians? we wrong them who hold with us the profession of the Trinity, the two Sacraments, Baptisme and the Lords Supper,
Shall we absolutely deny that they Are Christians? we wrong them who hold with us the profession of the Trinity, the two Sacraments, Baptism and the lords Supper,
and the three Creeds, the Apostles, the Nicene or Constantinopolitane, and that of Athanasious. Although the Roman Cardinall might justly be blamed, who caused his Painter to draw King Solomon halfe in heaven and halfe in hell:
and the three Creeds, the Apostles, the Nicene or Constantinopolitan, and that of Athanasious. Although the Roman Cardinal might justly be blamed, who caused his Painter to draw King Solomon half in heaven and half in hell:
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Wee can hardly come off this controversie upon better tearmes than these, that Papists, as concerning the principles of the common faith, are Christians;
we can hardly come off this controversy upon better terms than these, that Papists, as Concerning the principles of the Common faith, Are Christians;
or a question of a mixt subject. 1 For instance, let the question be concerning Ayat the Jew, who used indifferently either of his hands as we use our right hand;
or a question of a mixed Subject. 1 For instance, let the question be Concerning Ayat the Jew, who used indifferently either of his hands as we use our right hand;
Whether is it a man or a woman? 6 Or concerning the apple mentioned by Seneca, that hath in it a middle kinde of taste, bitterish at first, and sweetish at last:
Whither is it a man or a woman? 6 Or Concerning the apple mentioned by Senecca, that hath in it a middle kind of taste, bitterish At First, and sweetish At last:
but with the Poet a Syren; in some respect a maid, in some a fish. Prima hominis facies, & pulchro corpore virgo Pube tenus, postremâ immani corpore pistrix.
but with the Poet a Syren; in Some respect a maid, in Some a Fish. Prima hominis fancies, & pulchro corpore virgo Pube tenus, postremâ immani corpore pistrix.
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So if the question be of a Christian by profession of all or the most fundamentall points, who yet holdeth some hereticall opinion, wee must not answer simply, that he is a Christian,
So if the question be of a Christian by profession of all or the most fundamental points, who yet holds Some heretical opinion, we must not answer simply, that he is a Christian,
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What then? shall wee deny Jordan, in which Christ himself was baptized, to be a sweet river? or do we doubt but that the doctrine of the Church of Rome,
What then? shall we deny Jordan, in which christ himself was baptised, to be a sweet river? or do we doubt but that the Doctrine of the Church of Rome,
like the river Jordan, is sweet in the spring, I mean the Font of baptisme, in which so many thousands of our fathers were christened? or that good Christians may live the life of grace there,
like the river Jordan, is sweet in the spring, I mean the Font of Baptism, in which so many thousands of our Father's were christened? or that good Christians may live the life of grace there,
or if they have tasted some of the brackish waters, the errours of popery, if yet they returne back to the springs of holy Scripture, may they not recover? questionlesse they may:
or if they have tasted Some of the brackish waters, the errors of popery, if yet they return back to the springs of holy Scripture, may they not recover? questionless they may:
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but if they passe over the lake Asphaltites, and swimme with the full current into the midst of the Mare mortuum of Antichristian errours, superstitions,
but if they pass over the lake Asphaltites, and swim with the full current into the midst of the Mare mortuum of Antichristian errors, superstitions,
Whom Jesus loved. Did Jesus love him onely? did hee not love all his Apostles, save Judas, to the end? nay, doth hee not love us all with an endlesse love? Surely greater love than this can no man shew, to lay downe his life for his friend.
Whom jesus loved. Did jesus love him only? did he not love all his Apostles, save Judas, to the end? nay, does he not love us all with an endless love? Surely greater love than this can no man show, to lay down his life for his friend.
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Is not hee the good Shepheard that gave his life for the sheepe? did he not lay down his life for us all? did one of us cost him more than another? shed he not as much and as pure life blood for one as for another? doth the Sunne of righteousnesse shine brighter upon one than another? in perfection of love can there be any remission or intention? in that which is infinite are there any degrees? can any thing be said to bee more or lesse infinite? The determination of this point dependeth upon the consideration of our blessed Saviour: 1 As God. 2 As Man. 3 As Mediatour.
Is not he the good Shepherd that gave his life for the sheep? did he not lay down his life for us all? did one of us cost him more than Another? shed he not as much and as pure life blood for one as for Another? does the Sun of righteousness shine Brighter upon one than Another? in perfection of love can there be any remission or intention? in that which is infinite Are there any Degrees? can any thing be said to be more or less infinite? The determination of this point dependeth upon the consideration of our blessed Saviour: 1 As God. 2 As Man. 3 As Mediator.
for whom hee prayed jointly, and satisfied entirely, whom hee washeth equally in the same Font of Baptisme, feedeth equally with his blood, incorporateth equally in his body,
for whom he prayed jointly, and satisfied entirely, whom he washes equally in the same Font of Baptism, feeds equally with his blood, Incorporateth equally in his body,
Saint Paul had his Barnabas, Saint Austine his Alypius, Saint Jerome his Heliodorus, Saint Bernard his Gervafius, Saint Basil his Nazianzene, Eusebius his Pamphilus, David his Jonathan, and Jesus here in my text his beloved Disciple. But here Saint Austine putteth in a curious Quere;
Saint Paul had his Barnabas, Saint Augustine his Alypius, Saint Jerome his Heliodorus, Saint Bernard his Gervafius, Saint Basil his Nazianzene, Eusebius his Pamphilus, David his Johnathan, and jesus Here in my text his Beloved Disciple. But Here Faint Augustine putteth in a curious Quere;
Why did Jesus love John best, sith it should seeme Peter loved Jesus best? else why doth Christ say unto him, lovest thou mee more than these? Hee who more loved Jesus is the better,
Why did jesus love John best, sith it should seem Peter loved jesus best? Else why does christ say unto him, Lovest thou me more than these? He who more loved jesus is the better,
but Christ manifesteth more love to the Church triumphant, crowning her with celestiall glory: in this life, like Peter, we more shew our love to Christ;
but christ manifesteth more love to the Church triumphant, crowning her with celestial glory: in this life, like Peter, we more show our love to christ;
wee may safely resolve, that though both exceedingly loved him, yet (if wee must needs enter into a comparison betweene them) that the oddes is on Saint Johns side.
we may safely resolve, that though both exceedingly loved him, yet (if we must needs enter into a comparison between them) that the odds is on Saint Johns side.
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the ground of our Saviours love could be no other than grace, and he who hath a greater measure of grace, must needs more love the Fountaine of grace, Christ Jesus.
the ground of our Saviors love could be no other than grace, and he who hath a greater measure of grace, must needs more love the Fountain of grace, christ jesus.
and therefore though Christ promised the keyes of heaven to Peter first, yet hee gave Saint John a greater priviledge, to leane on his breast. Which leaned on his breast.
and Therefore though christ promised the keys of heaven to Peter First, yet he gave Saint John a greater privilege, to lean on his breast. Which leaned on his breast.
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Of Saint Johns leaning on Christs breast foure kindes of reasons are given: 1 A civill by Calvin. 2 A Morall by Theophylact. 3 A mysticall by Saint Austine. 4 A tropologicall by Guilliandus. Though, saith Calvin, for a servant to lye on his masters breast may seeme unseemly,
Of Saint Johns leaning on Christ breast foure Kinds of Reasons Are given: 1 A civil by calvin. 2 A Moral by Theophylact 3 A mystical by Saint Augustine. 4 A tropological by Guilliandus. Though, Says calvin, for a servant to lie on his Masters breast may seem unseemly,
or wee interpret with Saint Austin, and others of the Ancients, Sinum Christi, Sapientiae secretum; the bosome of Christ, the cabinet of celestiall jewels, or treasury of wisedome;
or we interpret with Saint Austin, and Others of the Ancients, Sinum Christ, Sapientiae secretum; the bosom of christ, the cabinet of celestial Jewels, or treasury of Wisdom;
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Moreover, as Guilliandus observeth, S. John lay upon Christs breast for the same reason that Moses appointed in the law the breast of all sacrifices for the Priest:
Moreover, as Guilliandus observeth, S. John lay upon Christ breast for the same reason that Moses appointed in the law the breast of all Sacrifices for the Priest:
Among so many ingenuous reasons of this gesture of Saint John, if wee leane to Saint Austines opinion, the use wee are to make of it is, with reverence and religious preparation to read and heare all the bookes of holy Scripture,
Among so many ingenuous Reasons of this gesture of Saint John, if we lean to Saint Austine's opinion, the use we Are to make of it is, with Reverence and religious preparation to read and hear all the books of holy Scripture,
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so it is evident that some passages of Scripture are more lightsome than others, and some books contain in them more profound mysteries and hidden secrets;
so it is evident that Some passages of Scripture Are more lightsome than Others, and Some books contain in them more profound Mysteres and hidden secrets;
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and most of all S. Johns Gosspell, and his Apocalypse, wherein, by Saint Jeromes reckoning, the number of the mysteries neare answereth the number of the words, quot verba tot sacramenta.
and most of all S. Johns Gospel, and his Apocalypse, wherein, by Saint Jerome's reckoning, the number of the Mysteres near Answers the number of the words, quot verba tot Sacraments.
If wee like of Theophylact his reason, wee are from thence to learne, not to adde affliction to the afflicted, not to vexe them that are wounded at the heart;
If we like of Theophylact his reason, we Are from thence to Learn, not to add affliction to the afflicted, not to vex them that Are wounded At the heart;
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Lastly, if wee sticke with Calvin to the letter, it will discover unto us the errour of many among us, that contend so much for sitting at the Communion,
Lastly, if we stick with calvin to the Letter, it will discover unto us the error of many among us, that contend so much for sitting At the Communion,
In eating of the Passeover wee read NONLATINALPHABET, that Christ with the twelve fell down, or lay downe after the Jewish manner, which was nearer to kneeling than sitting.
In eating of the Passover we read, that christ with the twelve fell down, or lay down After the Jewish manner, which was nearer to kneeling than sitting.
but because in receiving the sacred elements of bread and wine, they kneeled downe, and religiously called upon God, the Paynims conceived that they adored the creatures of bread and wine.
but Because in receiving the sacred elements of bred and wine, they kneeled down, and religiously called upon God, the Pagans conceived that they adored the creatures of bred and wine.
bread worship and the worship of Christ, in religiously and reverently participating the holy mysteries of his body and blood, are as grossely ignorant in Christian rites as the ancient heathen were.
bred worship and the worship of christ, in religiously and reverently participating the holy Mysteres of his body and blood, Are as grossly ignorant in Christian Rites as the ancient heathen were.
even Christ himselfe by his Spirit, and what they at the same time in a thankfull love offer to God, their bodies for a holy and living sacrifice, and what then they receive, a generall pardon of all their sinnes under the seale of the King of heaven;
even christ himself by his Spirit, and what they At the same time in a thankful love offer to God, their bodies for a holy and living sacrifice, and what then they receive, a general pardon of all their Sins under the seal of the King of heaven;
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But it is not the position of your bodies, but the disposition of your mindes, which in this rare patterne of my text I would commend to your Christian imitation.
But it is not the position of your bodies, but the disposition of your minds, which in this rare pattern of my text I would commend to your Christian imitation.
decke your soules with those jewels, the beauty whereof enamoured the Sonne of righteousnesse; which are three especially: 1 The Emerauld, the embleme of chastity. 2 The Ruby, the embleme of modesty. 3 The Carbuncle, the embleme of love.
deck your Souls with those Jewels, the beauty whereof enamoured the Son of righteousness; which Are three especially: 1 The Emerald, the emblem of chastity. 2 The Ruby, the emblem of modesty. 3 The Carbuncle, the emblem of love.
And who cannot see in the glowing fire of the Carbuncle, the ardencie of love? Saint Jerome attributeth the overflowing measure of Christs love to Saint John, to his chastity;
And who cannot see in the glowing fire of the Carbuncle, the ardency of love? Saint Jerome attributeth the overflowing measure of Christ love to Saint John, to his chastity;
Saint John lived and dyed a Virgin, and if wee will beleeve the Ancients, the cleerenesse of his complexion answered the purity of his conversation, and beauty of body and minde met here in one.
Saint John lived and died a Virgae, and if we will believe the Ancients, the clearness of his complexion answered the purity of his Conversation, and beauty of body and mind met Here in one.
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Eriphile was so taken with the sparkling of an orient jewell exhibited to her, that for it she sold her loyalty to her husband, a farre more pretious jewell.
Eriphile was so taken with the sparkling of an orient jewel exhibited to her, that for it she sold her loyalty to her husband, a Far more precious jewel.
Take heed, Beloved, lest for favour of great ones, or worldly honour, or earthly treasure, you put away that jewell, which if you once part withall you can never recover againe.
Take heed, beloved, lest for favour of great ones, or worldly honour, or earthly treasure, you put away that jewel, which if you once part withal you can never recover again.
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How many, saith Seneca had attained to wisedome if they had not thought so, and therefore given over all search after it? how many had proved men of rare and singular parts,
How many, Says Senecca had attained to Wisdom if they had not Thought so, and Therefore given over all search After it? how many had proved men of rare and singular parts,
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or a thirst, or a stranger, or naked, or sicke, or in prison, and ministred unto thee? If wee take no knowledge of our good parts, God will acknowledge them;
or a thirst, or a stranger, or naked, or sick, or in prison, and ministered unto thee? If we take no knowledge of our good parts, God will acknowledge them;
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Out of confidence of his loyall affection to his Lord, when neither Peter nor any of the rest durst, hee was bold to enquire of our Saviour, who is it that shall betray thee? Hee followeth Christ to the high Priests hall, to the judgement seat,
Out of confidence of his loyal affection to his Lord, when neither Peter nor any of the rest durst, he was bold to inquire of our Saviour, who is it that shall betray thee? He follows christ to the high Priests hall, to the judgement seat,
yet wee have his Spouse, his Word, his Sacraments, his Disciples, his mysticall members; and if out of sincere love to him wee honour his Spouse the Church;
yet we have his Spouse, his Word, his Sacraments, his Disciples, his mystical members; and if out of sincere love to him we honour his Spouse the Church;
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Disciples, nay, which is more, beloved Disciples; yea so beloved, that to our endlesse rest and comfort, wee shall lye in his bosome, not on earth, but in heaven.
Disciples, nay, which is more, Beloved Disciples; yea so Beloved, that to our endless rest and Comfort, we shall lie in his bosom, not on earth, but in heaven.
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Which hee grant unto us, who loved us, and washed our sinnes in his blood, and made us Kings to command, and Priests to offer our dearest affections unto him. To whom, &c.
Which he grant unto us, who loved us, and washed our Sins in his blood, and made us Kings to command, and Priests to offer our dearest affections unto him. To whom, etc.
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AS at the Salutation of the blessed Virgin the babe sprang in the wombe of Elizabeth, so I doubt not but that at the reading of this text in your eares, the fruits of your devotion, which are your religious thoughts and zealous affections, leap and spring for joy in the wombe of your soule; for now is the accepted time, the time of grace:
AS At the Salutation of the blessed Virgae the babe sprang in the womb of Elizabeth, so I doubt not but that At the reading of this text in your ears, the fruits of your devotion, which Are your religious thoughts and zealous affections, leap and spring for joy in the womb of your soul; for now is the accepted time, the time of grace:
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and by laying hands on our Saviour by faith, and embracing him by love, and by joy dilating our hearts to entertain him, with all his glorious attendants, a troupe of heavenly Souldiers, singing, Glory be to God on high, on earth peace, and good will towards men.
and by laying hands on our Saviour by faith, and embracing him by love, and by joy dilating our hearts to entertain him, with all his glorious attendants, a troop of heavenly Soldiers, singing, Glory be to God on high, on earth peace, and good will towards men.
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Well may this be called by the Apostle, The fulnesse of time, or a time of fulnesse, which filled heaven with glory, the earth with blessings of peace, and men with graces flowing from Gods good will. The heavens which till this time were as clasped boxes,
Well may this be called by the Apostle, The fullness of time, or a time of fullness, which filled heaven with glory, the earth with blessings of peace, and men with graces flowing from God's good will. The heavens which till this time were as clasped boxes,
1. The speciall benefits of God conferred upon his Church at such times, which by the anniversary celebration of the dayes are refreshed in our memories,
1. The special benefits of God conferred upon his Church At such times, which by the anniversary celebration of the days Are refreshed in our memories,
2 The expresse command of God, which adjoyned to the former reason, maketh the exercises of devotion, performed at these solemnities, duties of obedience.
2 The express command of God, which adjoined to the former reason, makes the exercises of devotion, performed At these solemnities, duties of Obedience.
It cannot be denied that in this latter consideration those feasts which are set downe in the booke of God, have some prerogative above those that are found wrtiten onely in the Calendar of the Church.
It cannot be denied that in this latter consideration those feasts which Are Set down in the book of God, have Some prerogative above those that Are found wrtiten only in the Calendar of the Church.
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But in the former respect no day may challenge a precedencie of this, no not the Sabbath it selfe, which the more to honour him whose birth we now celebrate, resigned both his name, place and rites to the Lords day:
But in the former respect no day may challenge a precedency of this, no not the Sabbath it self, which the more to honour him whose birth we now celebrate, resigned both his name, place and Rites to the lords day:
and what comparison is there betweene an earthly and an heavenly Paradise? Nay, if wee will judge by the event, the benefit of our creation had beene none without our redemption.
and what comparison is there between an earthly and an heavenly Paradise? Nay, if we will judge by the event, the benefit of our creation had been none without our redemption.
if this accepted time had not come, all men had beene rejected: if this day of salvation had not appeared, wee had all perished in the night of eternall perdition.
if this accepted time had not come, all men had been rejected: if this day of salvation had not appeared, we had all perished in the night of Eternal perdition.
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In this Scripture as in a Dyall wee may observe, 1 The Index, 2 The Circles, Certaine, Behold. Different: 1 The larger, 2 The narrower, The accepted time. The day of salvation.
In this Scripture as in a Dial we may observe, 1 The Index, 2 The Circles, Certain, Behold. Different: 1 The larger, 2 The narrower, The accepted time. The day of salvation.
Behold, not alwayes or at any time, but now, not NONLATINALPHABET, but NONLATINALPHABET, not NONLATINALPHABET, but NONLATINALPHABET; not NONLATINALPHABET, but NONLATINALPHABET: not time simply, but season, the flower of time;
Behold, not always or At any time, but now, not, but, not, but; not, but: not time simply, but season, the flower of time;
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or singular, a day of salvation: That for information, this for our consolation. Behold is as a star or hand in the margent pointing to some excellent matter.
or singular, a day of salvation: That for information, this for our consolation. Behold is as a star or hand in the margin pointing to Some excellent matter.
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it were to be wished that our heart strings were like his harp strings, and would give a sweet sound by the winde onely of the Spirit blowing on them, without any touch of an Ecce of excitation or increpation:
it were to be wished that our heart strings were like his harp strings, and would give a sweet found by the wind only of the Spirit blowing on them, without any touch of an Ecce of excitation or increpation:
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as, Behold I bring you tidings of exceeding great joy, which shall be to all people, that to you is borne this day in the City of David a Saviour, which is Christ the Lord. 6 To awake our thankfulnesse:
as, Behold I bring you tidings of exceeding great joy, which shall be to all people, that to you is born this day in the city of David a Saviour, which is christ the Lord. 6 To awake our thankfulness:
there is no rusticke so rude who understandeth not what you meane when you speake of time, yet never any Philosopher to this day hath exactly defined or described it.
there is no rustic so rude who understands not what you mean when you speak of time, yet never any Philosopher to this day hath exactly defined or described it.
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Aristotle maketh an essay in his Physickes, determining time to be Numerum motus secundum prius & posterius, The number of motion or motion numbred according to the former or latter parts thereof:
Aristotle makes an essay in his Physics, determining time to be Numerum motus secundum prius & Posterior, The number of motion or motion numbered according to the former or latter parts thereof:
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They define time most agreeable to the Scriptures, who affirme it to be the continuall fluxe of moments, minutes, houres, dayes, weekes, moneths, yeeres, ages, from the creation of the world to the dissolution thereof,
They define time most agreeable to the Scriptures, who affirm it to be the continual flux of moments, minutes, hours, days, weeks, months, Years, ages, from the creation of the world to the dissolution thereof,
The accepted time. The season is that in time which light is in the aire, lustre in metals, the flower in plants, creame in milke, quintessence in hearbs, the prime and best of it:
The accepted time. The season is that in time which Light is in the air, lustre in metals, the flower in plants, cream in milk, quintessence in herbs, the prime and best of it:
1. Naturall, which Husbandmen observe in sowing, Gardeners in planting and graffing, Mariners in putting to Sea, Chirurgians in letting bloud, Physicians in purging, &c. 2. Civill, of which the Poet speaketh, Mollissima fandi tempora, which all humble suppliants observe in preferring petitions to Princes and great Personages.
1. Natural, which Husbandmen observe in sowing, Gardeners in planting and graffing, Mariners in putting to Sea, Chirurgeons in letting blood, Physicians in purging, etc. 2. Civil, of which the Poet speaks, Mollissima fandi tempora, which all humble suppliants observe in preferring petitions to Princes and great Personages.
The Apostle in this place pointeth to this third, and his meaning is, Behold, now presse hard to get into the kingdome of heaven, for now the gate is open:
The Apostle in this place pointeth to this third, and his meaning is, Behold, now press hard to get into the Kingdom of heaven, for now the gate is open:
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The speciall point of doctrine to which this ecce or index in my text pointeth is, that we ought to take speciall notice of the time of grace, beginning at the birth of our Saviour,
The special point of Doctrine to which this ecce or index in my text pointeth is, that we ought to take special notice of the time of grace, beginning At the birth of our Saviour,
To explicate then to the full the time of our Lords birth, it will be requisite to treat 1 Of the age of the world. 2 Of the yeere of the age. 3 Of the day of the yeere in which the true light that lighteneth every man that commeth into the world first shined on the earth.
To explicate then to the full the time of our lords birth, it will be requisite to Treat 1 Of the age of the world. 2 Of the year of the age. 3 Of the day of the year in which the true Light that lighteneth every man that comes into the world First shined on the earth.
as it were so many stages of time: 1 From the creation to the law. 2 From the law to the Messias. 3 From the comming of the Messias to the end of the world.
as it were so many stages of time: 1 From the creation to the law. 2 From the law to the Messias. 3 From the coming of the Messias to the end of the world.
To each of these they allow two thousand yeeres, counting thus, 1 Duo millia vacuum. 2 Duo millia lex. 3 Duo millia Messias; & post mundi deflagratio. Saint.
To each of these they allow two thousand Years, counting thus, 1 Duo millia vacuum. 2 Duo millia lex. 3 Duo millia Messias; & post mundi deflagratio. Saint.
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Austine doubleth these files, and maketh reckoning of sixe ages. 1 From Adam to the Deluge. 2 From the Deluge to Abraham. 3 From Abraham to Solomon. 4 From Solomon to the captivity. 5 From the captivity to Christs birth. 6 From Christs birth to the day of judgement;
Augustine doubles these files, and makes reckoning of sixe ages. 1 From Adam to the Deluge. 2 From the Deluge to Abraham. 3 From Abraham to Solomon. 4 From Solomon to the captivity. 5 From the captivity to Christ birth. 6 From Christ birth to the day of judgement;
By both which computations it appeareth that the birth of our Saviour fell late towards the declining and end of time, as Maximus Taurinensis observeth.
By both which computations it appears that the birth of our Saviour fell late towards the declining and end of time, as Maximus Taurinensis observeth.
Here the wit of man, which like the Sea will still be working, though oftentimes foaming out his owne shame, curiously enquireth why the desire and joy of all mankind was so long delayed,
Here the wit of man, which like the Sea will still be working, though oftentimes foaming out his own shame, curiously enquireth why the desire and joy of all mankind was so long delayed,
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if not evening of the world? Was not he the bridegroome, whose Epithalamium Solomon by the spirit of prophesie endited in the booke of Canticles? how could hee then heare his dearest Spouse breathe out so many sighes,
if not evening of the world? Was not he the bridegroom, whose Epithalamium Solomon by the Spirit of prophesy endited in the book of Canticles? how could he then hear his dearest Spouse breathe out so many sighs,
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and take no pity on him? To silence these curious questionists, the most judicious Divines teach, that albeit God hath speciall reasons of his will for every thing he determineth,
and take no pity on him? To silence these curious questionists, the most judicious Divines teach, that albeit God hath special Reasons of his will for every thing he determineth,
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The fullest answer that can be given to that demand, why Christ was borne in the dayes of the Roman Augustus, about the two and fourtieth yeere of his reigne, is, that then was the fulnesse of time, that is, the time was fully come, which God appointed before all time,
The Fullest answer that can be given to that demand, why christ was born in the days of the Roman Augustus, about the two and Fortieth year of his Reign, is, that then was the fullness of time, that is, the time was Fully come, which God appointed before all time,
for Herod a stranger usurped the Crowne, and destroyed the Sanedrim, or great Councell, they had now no Prophet or Seer to lead them in this time of thickest darknesse:
for Herod a stranger usurped the Crown, and destroyed the Sanhedrin, or great Council, they had now no Prophet or Seer to led them in this time of thickest darkness:
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Besides, it being reduced to a Monarchy, and the parts thereupon holding better correspondency one with the other, a greater advantage was given for the dispreading of Christian doctrine through all the Provinces of the Roman Empire.
Beside, it being reduced to a Monarchy, and the parts thereupon holding better correspondency one with the other, a greater advantage was given for the dispreading of Christian Doctrine through all the Provinces of the Roman Empire.
The substance of the Scepter, if I may so speake, was departed before, and this yeere the shadow also remaining hitherto in the Sanedrim, which had a kind of sovereign power to make lawes and execute them, vanished away: now therefore Shilo commeth.
The substance of the Sceptre, if I may so speak, was departed before, and this year the shadow also remaining hitherto in the Sanhedrin, which had a kind of sovereign power to make laws and execute them, vanished away: now Therefore Shilo comes.
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2 Secondly, Moreover, this very yeere Augustus Caesar sent forth a Decree, that the whole world should be taxed, which was not without a mystery, viz. that this yeere the world should be prized,
2 Secondly, Moreover, this very year Augustus Caesar sent forth a decree, that the Whole world should be taxed, which was not without a mystery, viz. that this year the world should be prized,
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Little thought Augustus (when he gave order for drawing that Proclamation) of drawing Marie to Bethlehem, that she might there be delivered according to the prophesie of Micah: yet so did Augustus his temporall Decree make way for Gods eternall determination of Christs birth in Bethlehem.
Little Thought Augustus (when he gave order for drawing that Proclamation) of drawing marry to Bethlehem, that she might there be Delivered according to the prophesy of micah: yet so did Augustus his temporal decree make Way for God's Eternal determination of Christ birth in Bethlehem.
4 Fourthly, this yeere also he enacted a law De manumissione servorum, of setting servants at liberty, which might have some reference to the spirituall freedome which Christ purchased for us, whereof hee himselfe saith, If the Sonne make you free you shall bee free indeed.
4 Fourthly, this year also he enacted a law De manumissione Servorum, of setting Servants At liberty, which might have Some Referente to the spiritual freedom which christ purchased for us, whereof he himself Says, If the Son make you free you shall be free indeed.
6 Sixtly, what should I speake of the falling downe of the Temple of peace in Rome about this time? Might not that be an item, that true peace was no where now to bee sought save in Jesus Christ our onely Peace-maker,
6 Sixty, what should I speak of the falling down of the Temple of peace in Room about this time? Might not that be an item, that true peace was no where now to be sought save in jesus christ our only Peacemaker,
7 Seventhly, neither is Calvisius his hote discordant from our purpose, viz. that the yeere of our Lords birth was Annus Sabbathicus, a yeere made of seven multiplyed, or a yeere of Jubile.
7 Seventhly, neither is Calvisius his hight discordant from our purpose, viz. that the year of our lords birth was Annus Sabbathicus, a year made of seven multiplied, or a year of Jubilee.
For even by this very circumstance wee may bee put in minde that he who was borne in a temporall Sabbathicke yeere on earth procureth for us an everlasting Sabbath in heaven.
For even by this very circumstance we may be put in mind that he who was born in a temporal Sabbathicke year on earth procureth for us an everlasting Sabbath in heaven.
this was signified by the lengthening of the dayes from Christs birth. Sixtly, spirituall joy: this was expressed by the oyle which sprang out of the earth. Seventhly, health and life:
this was signified by the lengthening of the days from Christ birth. Sixty, spiritual joy: this was expressed by the oil which sprang out of the earth. Seventhly, health and life:
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Our Countrie's now for their conversion from Paganisme began when Joseph of Arimathea, or Simon Zelotes, or Saint Paul, or some other of the Apostles planted the Gospell in this Island:
Our Country's now for their conversion from Paganism began when Joseph of Arimathea, or Simon Zealots, or Saint Paul, or Some other of the Apostles planted the Gospel in this Island:
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Behold, now is your accepted time, now is your day of salvation: make good use of these golden moments, upon which dependeth your eternall happinesse or miserie.
Behold, now is your accepted time, now is your day of salvation: make good use of these golden moments, upon which dependeth your Eternal happiness or misery.
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While yee have the light of this day of grace Worke out your salvation with feare and trembling, before the night of death commeth, when no man can worke. If you reject this accepted time, and let slip this day of salvation, there remaineth nothing for you but a time of rejection.
While ye have the Light of this day of grace Work out your salvation with Fear and trembling, before the night of death comes, when no man can work. If you reject this accepted time, and let slip this day of salvation, there remains nothing for you but a time of rejection.
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Behold now in these feasts of Christmas is tempus acceptum, an accepted time, or a time of acceptation, a time when wee accept and entertaine one another, a time of giving and accepting testimonies of love, a time of receiving the holy Sacrament, a time when God receiveth us into favour, biddeth us to his owne table.
Behold now in these feasts of Christmas is Tempus acceptum, an accepted time, or a time of acceptation, a time when we accept and entertain one Another, a time of giving and accepting testimonies of love, a time of receiving the holy Sacrament, a time when God receives us into favour, bids us to his own table.
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and if with humble devotion, godly sorrow, a lively faith, and sincere love thou entertaine him, what himselfe spake to Zacheus, the Spirit will speake unto thee;
and if with humble devotion, godly sorrow, a lively faith, and sincere love thou entertain him, what himself spoke to Zacchaeus, the Spirit will speak unto thee;
THE SPOUSE HER PRECIOUS BORDERS. A rehearsall Sermon, preached Anno 1618. THE XXXII. SERMON. CANT. 1.11. We will make thee borders of gold, with studs of silver. Right Honourable, &c. AS the riches of Gods goodnesse are set forth to the eye of the body by the diversity of creatures in the booke of nature;
THE SPOUSE HER PRECIOUS BORDERS. A rehearsal Sermon, preached Anno 1618. THE XXXII. SERMON. CANT. 1.11. We will make thee borders of gold, with studs of silver. Right Honourable, etc. AS the riches of God's Goodness Are Set forth to the eye of the body by the diversity of creatures in the book of nature;
Which in this respect is by reverend antiquitie compared to the scrole in Ezekiels vision, spread before him, which was written Intus & à tergo, within and without:
Which in this respect is by reverend antiquity compared to the scroll in Ezekiels vision, spread before him, which was written Intus & à tergo, within and without:
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without in verborum foliis, within in radice rationis, as St. Jerome elegantly expresseth it. The former sense resembleth the golden pot, the latter the hidden Manna it selfe:
without in verborum foliis, within in radice rationis, as Saint Jerome elegantly Expresses it. The former sense resembles the golden pot, the latter the hidden Manna it self:
both together, as Nazianzen observeth, make this singular correspondency betweene the incarnate and the inspired word of God, (both conceived by the holy Ghost,
both together, as Nazianzen observeth, make this singular correspondency between the incarnate and the inspired word of God, (both conceived by the holy Ghost,
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Doth experience teach us that the richest metals lie deepest hid in the earth? Shall we not think it very agreeable to divine wisdome so to lay up heavenly knowledge in Scriptures, that the deeper we dig into them by diligent meditation, the veine of precious truth should prove still the richer? Surely howsoever some Divines affect an opinion of judgement (it is judgement in opinion onely) by allowing of no sense of Scripture,
Does experience teach us that the Richest metals lie Deepest hid in the earth? Shall we not think it very agreeable to divine Wisdom so to lay up heavenly knowledge in Scriptures, that the Deeper we dig into them by diligent meditation, the vein of precious truth should prove still the Richer? Surely howsoever Some Divines affect an opinion of judgement (it is judgement in opinion only) by allowing of no sense of Scripture,
For he confidently affirmeth, that the Pen-man of the holy Ghost of purpose so set downe the words, that they might be capable of multiplicitie of senses;
For he confidently Affirmeth, that the Penman of the holy Ghost of purpose so Set down the words, that they might be capable of Multiplicity of Senses;
Now as the whole texture of Scripture, in regard of the variety of senses, may not unfitly be likened to the Kings daughters raiment of needle-worke, wrought about with divers colours:
Now as the Whole texture of Scripture, in regard of the variety of Senses, may not unfitly be likened to the Kings daughters raiment of needlework, wrought about with diverse colours:
Behold here, as in a faire samplar, an admirable patterne of drawne-worke, besides King Solomon in his royall robes and his Queene in a vesture of gold, divers birds expressed to the life,
Behold Here, as in a fair sampler, an admirable pattern of drawn-work, beside King Solomon in his royal robes and his Queen in a vesture of gold, diverse Birds expressed to the life,
lastly, divers artificiall wo•kes, as Houses of Cedar, Rafters of Firre, Tents of Kedar, Pillars of Marble, set in sockets of fine gold, rowes of Jewels, Chaines,
lastly, diverse artificial wo•kes, as Houses of Cedar, Rafters of Fir, Tents of Kedar, Pillars of Marble, Set in sockets of fine gold, rows of Jewels, Chains,
to what shall I liken thee? or whereunto shall I compare thee? Thou art like a troupe of milke white horses in Pharaoh 's princely Charriot, adorned with rich trappings, and most precious capparisons.
to what shall I liken thee? or whereunto shall I compare thee? Thou art like a troop of milk white Horses in Pharaoh is princely Chariot, adorned with rich trappings, and most precious caparisons.
As artificiall pictures drawne by the pencill of a skilfull Opticke, in the same part of the frame or table, according to divers sites and aspects represent divers things: (looke one way upon them, you shall see a man, another way a lion;) so it is in this admirable piece drawne by the pencill of Solomon; according to divers aspects it presenteth to our view divers things:
As artificial pictures drawn by the pencil of a skilful Optic, in the same part of the frame or table, according to diverse sites and aspects represent diverse things: (look one Way upon them, you shall see a man, Another Way a Lion;) so it is in this admirable piece drawn by the pencil of Solomon; according to diverse aspects it presents to our view diverse things:
Agreeable to which double picture drawne with the selfe same lines and colours, wee may consider the chaines and borders of gold in my text, either as habiliments of Solomons Queene, or ornaments of Christs Spouse.
Agreeable to which double picture drawn with the self same lines and colours, we may Consider the chains and borders of gold in my text, either as habiliments of Solomons Queen, or Ornament of Christ Spouse.
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or the large territories and rich endowments of the Christian Church under the Gospell. Origen, who taketh the seventy Interpreters for his guide, thus wadeth through the allegory:
or the large territories and rich endowments of the Christian Church under the Gospel. Origen, who Takes the seventy Interpreters for his guide, thus wadeth through the allegory:
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The Angels, saith he, or Prophets speake here to the Spouse before her husband Christ Jesus came in the flesh to kisse her with the kisses of his lips,
The Angels, Says he, or prophets speak Here to the Spouse before her husband christ jesus Come in the Flesh to kiss her with the Kisses of his lips,
but in the meane time wee will make thee NONLATINALPHABET, similitudes of true things; similitudines auri, with studs or points of silver, id est, scintillis quibusdam spiritualis intelligentiae that is points, spangles,
but in the mean time we will make thee, Similitudes of true things; similitudines auri, with studs or points of silver, id est, scintillis Some spiritualis intelligentiae that is points, spangle's,
Aarons mitre and his breast-plate of judgement, engraven with Urim and Thummim, and his golden bells were similitudines auri, similitudes of gold, or golden similitudes:
Aaron's mitre and his breastplate of judgement, engraven with Urim and Thummim, and his golden Bells' were similitudines auri, Similitudes of gold, or golden Similitudes:
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and the studs of silver, that is, sparkles or rayes of spirituall meaning, were the twelve Apostles, laid as precious stones in the foundation of the heavenly Jerusalem, that is, the Church. Take yet a third example:
and the studs of silver, that is, sparkles or rays of spiritual meaning, were the twelve Apostles, laid as precious stones in the Foundation of the heavenly Jerusalem, that is, the Church. Take yet a third Exampl:
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or the Old and New Testament, signified by the two Tables. 2 The Sacraments, prefigured in the golden pot of Manna. 3 Ecclesiasticall discipline, shadowed by Aarons Rod.
or the Old and New Testament, signified by the two Tables. 2 The Sacraments, prefigured in the golden pot of Manna. 3 Ecclesiastical discipline, shadowed by Aaron's Rod.
Thus I might take off the cover of all the legall types, and shew what lieth under them, what liquor the golden vessell containeth, what mysteries the precious robes involve, what sacraments their figures, what ablutions their washings, what table their Altars, what gifts their oblations, what host their sacrifices pointed unto.
Thus I might take off the cover of all the Legal types, and show what lies under them, what liquour the golden vessel Containeth, what Mysteres the precious robes involve, what Sacraments their figures, what ablutions their washings, what table their Altars, what Gifts their Oblations, what host their Sacrifices pointed unto.
The Apostle in the Epistle to the Hebrewes observeth such an admirable correspondency betweene these things, that in this respect the whole Scripture may be likened to one long similitude, the protasis whereof or first part is in the Old Testament,
The Apostle in the Epistle to the Hebrews observeth such an admirable correspondency between these things, that in this respect the Whole Scripture may be likened to one long similitude, the protasis whereof or First part is in the Old Testament,
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& the antapodosis or second part in the New. For in the Old, as the Apostle testifieth, there were similitudes of true things; but in the New we finde the truth of those similitudes.
& the Antapodosis or second part in the New. For in the Old, as the Apostle Testifieth, there were Similitudes of true things; but in the New we find the truth of those Similitudes.
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These silly Schismatickes doe but feed upon the scraps of the old Ebionites, of whom Haymo out of Eusebius writeth thus; (The Ebionites, according to the Hebrew Etymologie of their name, are interpreted poore and silly;
These silly Schismatics do but feed upon the scraps of the old Ebionites, of whom Haymo out of Eusebius Writeth thus; (The Ebionites, according to the Hebrew Etymology of their name, Are interpreted poor and silly;
O foolish Galathians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath beene evidently set forth, crucified among you? This onely would I learne of you, received yee the Spirit by the workes of the Law,
Oh foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes jesus christ hath been evidently Set forth, Crucified among you? This only would I Learn of you, received ye the Spirit by the works of the Law,
or by the hearing of faith? Are yee so foolish? having begun in the Spirit are ye now made perfect by the flesh? Behold I Paul testifie unto you, that if you be circumcised Christ shall profit you nothing:
or by the hearing of faith? are ye so foolish? having begun in the Spirit Are you now made perfect by the Flesh? Behold I Paul testify unto you, that if you be circumcised christ shall profit you nothing:
and in obedience to the ceremoniall Law, Christs flesh shall profit you nothing: if you abstaine from bloud in any such respect, Christs bloud shall profit you nothing.
and in Obedience to the ceremonial Law, Christ Flesh shall profit you nothing: if you abstain from blood in any such respect, Christ blood shall profit you nothing.
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And will they not yet learne that Mosaicall rites and ceremonies were at severall times 1. Mortales or moriturae, 2. Mortuae, 3. Mortiferae? They were mortales at their first constitution, mortuae, that is, dead, at Christs death,
And will they not yet Learn that Mosaical Rites and ceremonies were At several times 1. Mortales or moriturae, 2. Mortuae, 3. Mortiferous? They were mortales At their First constitution, mortuae, that is, dead, At Christ death,
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and fill up this Border with the words of Saint Leo, The ancient rite is taken away by a new Sacrament, one host passeth into another, bloud excludeth bloud,
and fill up this Border with the words of Saint Leo, The ancient rite is taken away by a new Sacrament, one host passes into Another, blood excludeth blood,
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The second exposition of this Scripture, which understandeth the golden borders and silver studs of the glorious and pompous splendour of the Christian Church, seemeth to come neerer unto the letter faciemus, wee will make thee;
The second exposition of this Scripture, which understands the golden borders and silver studs of the glorious and pompous splendour of the Christian Church, seems to come nearer unto the Letter We will make, we will make thee;
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O glorious Spouse of Christ, and blessed Mother of us all, who art compassed with a straight chaine about thy necke, that suffereth thee not to breathe freely (being confined to the narrow limits of Judea):
Oh glorious Spouse of christ, and blessed Mother of us all, who art compassed with a straight chain about thy neck, that suffers thee not to breathe freely (being confined to the narrow Limits of Judea):
Nay, such shall be thy honour and power, that thou shalt binde Kings with chaines, and Nobles with linkes of iron, who for their ransome shall offer unto thee store of gold to make thee borders, and silver for studs.
Nay, such shall be thy honour and power, that thou shalt bind Kings with chains, and Nobles with links of iron, who for their ransom shall offer unto thee store of gold to make thee borders, and silver for studs.
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Here I might take occasion to congratulate our Churches of great Britaine, which alone among all the Reformed, have preserved from sacriledge (ransacking holy things under pretence of zeale against Idolatry) some remaines of Ecclesiasticall preferments and sacred ornaments,
Here I might take occasion to congratulate our Churches of great Britain, which alone among all the Reformed, have preserved from sacrilege (ransacking holy things under pretence of zeal against Idolatry) Some remains of Ecclesiastical preferments and sacred Ornament,
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Whereto I would presently addresse my selfe, if I were not arrested by a new action repetundarum, commenced justly against those, who before mee have repeated in this place.
Whereto I would presently address my self, if I were not arrested by a new actium repetundarum, commenced justly against those, who before me have repeated in this place.
This is utterly a fault, and I hold it most necessary at this time and in this place to reprove it, that the plaster may be applyed where the wound hath been given.
This is utterly a fault, and I hold it most necessary At this time and in this place to reprove it, that the plaster may be applied where the wound hath been given.
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Can a fountaine out of the same place send forth bitter waters and sweet? can a man with the same breath blesse God and scandalize his Ministers, glorifie him and disgrace their brethren? If any Rehearser hereafter shall turne Satyrist,
Can a fountain out of the same place send forth bitter waters and sweet? can a man with the same breath bless God and scandalise his Ministers, Glorify him and disgrace their brothers? If any Rehearser hereafter shall turn Satirist,
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and take delight in spilling much wit and reading in this kinde, I desire him seriously to consider, that as Achyllas was hurt in the eye by the rebound of that very stone, which hee inhumanely coited at a skull;
and take delight in spilling much wit and reading in this kind, I desire him seriously to Consider, that as Achillas was hurt in the eye by the rebound of that very stone, which he inhumanely coited At a skull;
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as Tully did his, who wonderfully pleased himselfe in that Paronomasie, Videte patres conscripti, ne circumscripti videamini, whereby he offended all the Senate;
as Tully did his, who wonderfully pleased himself in that Paronomasie, Videte patres conscripti, ne circumscripti videamini, whereby he offended all the Senate;
The Ministers of the Gospel, who are stiled angels in holy Scripture, ought to resemble the Cherubims in the Arke, which cast a gracious aspect one upon the other;
The Ministers of the Gospel, who Are styled Angels in holy Scripture, ought to resemble the Cherubims in the Ark, which cast a gracious aspect one upon the other;
Thus having given a law to my selfe as well as others, I proceed to speak of the worthy Speakers, whose resounding eccho the redoubled command of authority hath made mee at this present, who like the Romane Orator (in his divination in Verrem ) had rather that any should have undertaken this taske than my selfe, my selfe rather than none.
Thus having given a law to my self as well as Others, I proceed to speak of the worthy Speakers, whose resounding echo the redoubled command of Authority hath made me At this present, who like the Roman Orator (in his divination in Verres) had rather that any should have undertaken this task than my self, my self rather than none.
If (as the Proverbe is) tria sunt omnia, so it might be said truly, quatuor sunt omnia, I should not doubt but to fit the foure Speakers, whose remembrancer I must be, with a similitude running upon foure feet. But it is far otherwise, there are few quaternians in nature,
If (as the Proverb is) tria sunt omnia, so it might be said truly, quatuor sunt omnia, I should not doubt but to fit the foure Speakers, whose remembrancer I must be, with a similitude running upon foure feet. But it is Far otherwise, there Are few quaternians in nature,
Howsoever, they who never meane to touch this heavie burthen so much as with a little finger, should forbeare to censure those who in these later yeeres are to furnish this exercise,
Howsoever, they who never mean to touch this heavy burden so much as with a little finger, should forbear to censure those who in these later Years Are to furnish this exercise,
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This (as I conceive) occasioned my immediate predecessour, with whose praises the Crosse yet rings, to chime the Rehearsers knell with foure Bells in this place, where there was never yet any one hung.
This (as I conceive) occasioned my immediate predecessor, with whose praises the Cross yet rings, to chime the Rehearsers knell with foure Bells' in this place, where there was never yet any one hung.
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Nothing remaineth for mee, who am to fish for allusions after all these, but to make use of the words of my Text according to the seventies Translation, faciamus similitudines, to set forth a new Pliny, and forge new similitudes of things that never were nor will be.
Nothing remains for me, who am to Fish for allusions After all these, but to make use of the words of my Text according to the seventies translation, Faciamus similitudines, to Set forth a new pliny, and forge new Similitudes of things that never were nor will be.
so after much labour taken in devising an embleme, and pourtraying a lively draught of these foure Speakers, at last, unsatisfied with any, I threw downe my pensill upon my worke,
so After much labour taken in devising an emblem, and portraying a lively draught of these foure Speakers, At last, unsatisfied with any, I threw down my pencil upon my work,
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and behold, quod ars non potuit, casus expressit, I finde here casually in my Text what I so long sought for, similitudines auri, golden resemblances, to wit, borders of gold with studs of silver. For,
and behold, quod ars non Potuit, casus expressit, I find Here casually in my Text what I so long sought for, similitudines auri, golden resemblances, to wit, borders of gold with studs of silver. For,
As for the number, the Text saith borders, in the plurall number, and if Solomon continue his former comparison of a troupe of horses in Pharaohs charret (in the precedent Verse) which were foure,
As for the number, the Text Says borders, in the plural number, and if Solomon continue his former comparison of a troop of Horses in Pharaohs chariot (in the precedent Verse) which were foure,
The friends of the Spouse who present her with foure borders of gold, with studs of silver, are the foure Preachers, whose Sermons may be compared to the borders in my text in a fourefold respect: 1 Of the number; foure Borders, foure Sermons. 2 Of the order;
The Friends of the Spouse who present her with foure borders of gold, with studs of silver, Are the foure Preachers, whose Sermons may be compared to the borders in my text in a fourfold respect: 1 Of the number; foure Borders, foure Sermons. 2 Of the order;
Pomiferis ut apes in saltibus omnia libant, Omnia nos itidem depascimur aurea dicta, Aurea perpetuâ semper dignissima vitâ. THE FIRST BORDER: OR, THE PASSION SERMON.
Pomiferis ut Apes in saltibus omnia libant, Omnia nos itidem depascimur Aurea dicta, Aurea perpetuâ semper dignissima vitâ. THE FIRST BORDER: OR, THE PASSION SERMON.
The first presented the Spouse with a Border of gold, with Studs of silver, wrought upon the text, Zech. 13.7. Awake, O sword, against my shepheard,
The First presented the Spouse with a Border of gold, with Studs of silver, wrought upon the text, Zechariah 13.7. Awake, Oh sword, against my shepherd,
It is the observation of St. Austine and Gregorie, that the foure beasts mentioned by St. John, mystically represent the foure maine acts of Christ, or workes of mans redemption. His 1 Incarnation. 2 Passion. 3 Resurrection. 4 Ascension.
It is the observation of Saint Augustine and Gregory, that the foure beasts mentioned by Saint John, mystically represent the foure main acts of christ, or works of men redemption. His 1 Incarnation. 2 Passion. 3 Resurrection. 4 Ascension.
or an Apostrophe to his sword to whet it selfe, and be stirred up against a man of meane condition in the estimate of the world, A shepheard: yet in some relation to himselfe, my shepheard: of a strange composition and quality, a man that is my fellow:
or an Apostrophe to his sword to whet it self, and be stirred up against a man of mean condition in the estimate of the world, A shepherd: yet in Some Relation to himself, my shepherd: of a strange composition and quality, a man that is my fellow:
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and it extendeth to the smiting of this shepheard, and scattering his whole flocke. The parts are two, 1 The Speaker, the Lord of hostes. 2 The speech.
and it extendeth to the smiting of this shepherd, and scattering his Whole flock. The parts Are two, 1 The Speaker, the Lord of hosts. 2 The speech.
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Wherein observe, 1 Direction; O sword. 2 Matter. Wherein, 1 Incitation. Wherein, 1 The act, Awake. 2 The object; described by 1 His office; shepheard. 2 Person;
Wherein observe, 1 Direction; Oh sword. 2 Matter. Wherein, 1 Incitation. Wherein, 1 The act, Awake. 2 The Object; described by 1 His office; shepherd. 2 Person;
Quantus Deus Dominus exercituum (saith St. Bernard) cui inservit universa creatura? Onely rebellious man standeth out in such defiance to his Maker, that the creatures which were ordained to be under his dominion, are often awaked, and summoned to be armed for his destruction.
Quantus Deus Dominus Exercituum (Says Saint Bernard) cui inservit universa creatura? Only rebellious man Stands out in such defiance to his Maker, that the creatures which were ordained to be under his dominion, Are often awaked, and summoned to be armed for his destruction.
Awake, O sword. As all the creatures are Gods souldiers, so when hee imployeth them against man they are called his swords. The wicked is said to be his sword, and the pestilence also.
Awake, Oh sword. As all the creatures Are God's Soldiers, so when he employeth them against man they Are called his swords. The wicked is said to be his sword, and the pestilence also.
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he hath a sword for Saul, and an oake for Absalom, and a roape for Achitophel, and a gibbet for Haman, and a worme for Herod: and thus for the generall.
he hath a sword for Saul, and an oak for Absalom, and a rope for Ahithophel, and a gibbet for Haman, and a worm for Herod: and thus for the general.
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The particular intent of the Spirit leadeth mee to another consideration, viz. that of this great blow here threatned to the shepheard, God himselfe is the Author:
The particular intent of the Spirit leads me to Another consideration, viz. that of this great blow Here threatened to the shepherd, God himself is the Author:
Yea, but God never awaketh his sword to smite but for sinne, and in this shepheard there was no sinne of his owne, the sword therefore lies sleeping in the scabbard,
Yea, but God never awakes his sword to smite but for sin, and in this shepherd there was no sin of his own, the sword Therefore lies sleeping in the scabbard,
Wherein observe, first his unwillingnesse to strike, till he is provoked his sword sleepeth: secondly his hast and resolution to strike when he is provoked, in that he will awake his sword.
Wherein observe, First his unwillingness to strike, till he is provoked his sword Sleepeth: secondly his haste and resolution to strike when he is provoked, in that he will awake his sword.
But because from this hope of mercy many are apt to promise themselves impunity, putting ever from them the evill day, I hold it more needfull at this present to shew his haste and readinesse to execute vengeance upon such who presume too farre upon his long suffering and goodnesse.
But Because from this hope of mercy many Are apt to promise themselves impunity, putting ever from them the evil day, I hold it more needful At this present to show his haste and readiness to execute vengeance upon such who presume too Far upon his long suffering and Goodness.
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To these St. Peter hath answered long agoe, The Lord is not slacke (as some men count slacknesse) but is long suffering to us-ward, (that is, the Elect) whose conversion he graciously expecteth.
To these Saint Peter hath answered long ago, The Lord is not slack (as Some men count slackness) but is long suffering to usward, (that is, the Elect) whose conversion he graciously Expects.
When their number is accomplished, and the sinnes of the Reprobate which now looke white shall turne yellow and grow full ripe, he will awake his sword to wound the heads of his enemies,
When their number is accomplished, and the Sins of the Reprobate which now look white shall turn yellow and grow full ripe, he will awake his sword to wound the Heads of his enemies,
Tacitus noteth it of Tiberius Caesar, that being displeased with Q. Haterius and Scaurus, but not equally, he fell foule presently upon Haterius, with whom hee was lesse angry,
Tacitus notes it of Tiberius Caesar, that being displeased with Q. Haterius and Scaurus, but not equally, he fell foul presently upon Haterius, with whom he was less angry,
I shall now propose unto you a man, that to bind up your bleeding wounds, hath suffered himselfe to be cut in pieces under the furie of this waking sword. Awake, O sword
I shall now propose unto you a man, that to bind up your bleeding wounds, hath suffered himself to be Cut in Pieces under the fury of this waking sword. Awake, Oh sword
Christ is a mighty shepheard, but yet of a little flocke, which was first pent within the walls of Eden, and thence turned out, wandred on the earth till the flood, at the deluge tooke ship and landed in Armenia, from thence removed to Canaan, and from Cannaan to Egypt, and from Egypt backe againe towards Canaan, and after foure hundred yeeres stragling in a strange land, wandred fortie yeares in the wildernesse,
christ is a mighty shepherd, but yet of a little flock, which was First penned within the walls of Eden, and thence turned out, wandered on the earth till the flood, At the deluge took ship and landed in Armenia, from thence removed to Canaan, and from Canaan to Egypt, and from Egypt back again towards Canaan, and After foure hundred Years straggling in a strange land, wandered fortie Years in the Wilderness,
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quid est amas me? Nisi quaeris in Ecclesia non tua sed mea, (saith St. Austine) nisi testimonium perhibeat conscientia quod plus me ames quam tua, quam tuos, quam te, nequicquam suscipias curam hanc.
quid est amas me? Nisi Quaeris in Ecclesia non tua sed mea, (Says Saint Augustine) nisi testimonium perhibeat conscientia quod plus me ames quam tua, quam tuos, quam te, nequicquam suscipias curam hanc.
But if thy conscience assure thee that thou lovest Christ in such sort, then feed thou his flocke as well with integrity of life, as puritie of doctrine;
But if thy conscience assure thee that thou Lovest christ in such sort, then feed thou his flock as well with integrity of life, as purity of Doctrine;
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learne as well facere dicenda, as dicere facienda; that is, as Saint Jerome aptly expresseth it, verba vertere in opera. Thou must have engraven on thy breast as well Thummim as Urim, and there must hang as well Pomegranates about thy garment as golden bells.
Learn as well facere dicenda, as dicere facienda; that is, as Saint Jerome aptly Expresses it, verba vertere in opera. Thou must have engraven on thy breast as well Thummim as Urim, and there must hang as well Pomegranates about thy garment as golden Bells'.
but for their owne parts they are so greedy on the scrip, and busie with the hooke, that they forget the whistle, give over their studie and preaching:
but for their own parts they Are so greedy on the scrip, and busy with the hook, that they forget the whistle, give over their study and preaching:
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and shall the sword of the Lord be against this shepheard? The case is different betweene him and David; there it was quid meruerunt oves? here it is quid meruit Pastor? For he was candidus and rubicundus, candidus innocentiâ and rubicundus passione; sine maculâ criminis, & sine rugâ erroris.
and shall the sword of the Lord be against this shepherd? The case is different between him and David; there it was quid meruerunt Owes? Here it is quid meruit Pastor? For he was Candidus and Ruddy, Candidus innocentiâ and Ruddy passion; sine maculâ Criminis, & sine rugâ Error.
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The case is resolved by Daniel: The Messias shall be slaine, but not for himselfe, God hath layd upon him the iniquity of us all. O ineffabilis mysterii dispositio! peccat impius, & patitur justus: meretur malus, patitur bonus: quod committit homo sustinet Deus.
The case is resolved by daniel: The Messias shall be slain, but not for himself, God hath laid upon him the iniquity of us all. O ineffabilis Mystery Disposition! peccat Impius, & patitur justus: meretur malus, patitur bonus: quod Committit homo Sustinet Deus.
It is in vaine to shift it off on Judas or Pilat, and most impious to lay it upon the Lord of hostes. For solum peccatum homicida est: so that I may bring it home to the bosome of every one of you in the words of Nathan, Tu es homo, Thou art the man that hast slaine this shepheard.
It is in vain to shift it off on Judas or Pilat, and most impious to lay it upon the Lord of hosts. For solum peccatum Homicide est: so that I may bring it home to the bosom of every one of you in the words of Nathan, Tu es homo, Thou art the man that hast slain this shepherd.
doe not so wickedly as to commit a second murder upon this good shepheard, crucifie not againe the Lord of life: every reviling speech to your neighbour is a whip on his side, every traducing of your superiours a crowne of thornes to his head, every neglect of charity to his members new nailes to wound his hands and feet, every blasphemous word a new spitting on his face, every oath a speare to pierce his heart.
do not so wickedly as to commit a second murder upon this good shepherd, crucify not again the Lord of life: every reviling speech to your neighbour is a whip on his side, every traducing of your superiors a crown of thorns to his head, every neglect of charity to his members new nails to wound his hands and feet, every blasphemous word a new spitting on his face, every oath a spear to pierce his heart.
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But what moved him to become our surety and sacrifice? No reason can be given but his will, Oblatus est quia voluit, He was offered because hee would, hee would because hee loved us:
But what moved him to become our surety and sacrifice? No reason can be given but his will, Oblatus est quia voluit, He was offered Because he would, he would Because he loved us:
and to the end hee might the better undergoe his office, because it became us to have such an high Priest that had feeling of our wants and infirmities, he became man.
and to the end he might the better undergo his office, Because it became us to have such an high Priest that had feeling of our Wants and infirmities, he became man.
Ish, a man of a noble spirit, to encounter all the powers of darkenesse; Geber, a strong man, stronger than hee in the Gospell, which first possessed the house.
Is, a man of a noble Spirit, to encounter all the Powers of darkness; Geber, a strong man, Stronger than he in the Gospel, which First possessed the house.
but this man went like a lambe to the slaughter: or, if hee may rightly be termed a worme, certainely a silke-worme, spinning us a precious web of righteousnesse out of his owne bowels: yet this worme and no man is Ish, one of noble spirit; and Geber, a valiant man:
but this man went like a lamb to the slaughter: or, if he may rightly be termed a worm, Certainly a silkworm, spinning us a precious web of righteousness out of his own bowels: yet this worm and no man is Ish, one of noble Spirit; and Geber, a valiant man:
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Semper cum patre, semper de patre, semper in patre, semper apud patrem, semper quod pater, saith Fulgentius: ex ipso, cum ipso, hoc quod ipse, saith Saint Austine: who being in the forme of God thought it not robberie to bee equall with God;
Semper cum patre, semper de patre, semper in patre, semper apud patrem, semper quod pater, Says Fulgentius: ex ipso, cum ipso, hoc quod ipse, Says Saint Augustine: who being in the Form of God Thought it not robbery to be equal with God;
and therefore God calleth him here his fellow. Such a one i• became him to be, that was to encounter principalities, to come upon the strong man (whereby is meant the Divell) and binde him, and spoile his goods;
and Therefore God calls him Here his fellow. Such a one i• became him to be, that was to encounter principalities, to come upon the strong man (whereby is meant the devil) and bind him, and spoil his goods;
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to grapple with the great King of feare, Death; to say to hell and the grave, Effata; to swallow up the swallower of all things, to destroy destruction,
to grapple with the great King of Fear, Death; to say to hell and the grave, Effata; to swallow up the swallower of all things, to destroy destruction,
creator matris, creatus ex matre, saith Saint Austine: ipsum sanguinem quem pro matre obtulit, ante de sanguine matris accepit, saith Emissenus. Hee that was the brightnesse of his Father, and such a brightnesse as no man could behold and live, hath now a traverse drawne over his glorie:
creator matris, creatus ex matre, Says Saint Augustine: ipsum sanguinem Whom Pro matre obtulit, ante de sanguine matris accepit, Says Emissenus. He that was the brightness of his Father, and such a brightness as no man could behold and live, hath now a traverse drawn over his glory:
the word is made flesh, sepositâ non depositâ majestate, saith Emissenus: naturam suscipiendo nostram, non amittendo suam, saith Saint Austine: ad terrena descendit,
the word is made Flesh, sepositâ non depositâ majestate, Says Emissenus: naturam suscipiendo nostram, non amittendo suam, Says Saint Augustine: ad Terrena descendit,
To conclude this point, Gods fellow to offer an infinite sacrifice for all mankinde, and a man that he might be himselfe the sacrifice killed by the sword which is now awaked to smite him.
To conclude this point, God's fellow to offer an infinite sacrifice for all mankind, and a man that he might be himself the sacrifice killed by the sword which is now awaked to smite him.
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now have they power to hurrie him from Annas to Caiaphas, from Caiaphas to Pilat, from Pilat to Herod, from Herod againe to Pilat, and so to Calvarie; and in every passage appears a sword that might cleave asunder a heart of Adamant:
now have they power to hurry him from Annas to Caiaphas, from Caiaphas to Pilat, from Pilat to Herod, from Herod again to Pilat, and so to Calvary; and in every passage appears a sword that might cleave asunder a heart of Adamant:
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2 Smite him. Now hath Judas power to betray him, the Priests to convent him, the standers by to buffet him, the officers to whip him, the people to deride him, Pilat to condemne him;
2 Smite him. Now hath Judas power to betray him, the Priests to convent him, the standers by to buffet him, the Officers to whip him, the people to deride him, Pilat to condemn him;
3 Smite him. Now the thornes have power to goare him, the whip to lash him, the nailes to fasten him, the speare to pierce him, the Crosse to extend him, the grave to swallow him;
3 Smite him. Now the thorns have power to gore him, the whip to lash him, the nails to fasten him, the spear to pierce him, the Cross to extend him, the grave to swallow him;
Now his soule is troubled, saith John; nay, exceeding sorrowfull, saith Marke; nay, heavie unto death, saith Matthew: all the streames of bloud that issued from him on the Crosse were nothing to his drops in the garden:
Now his soul is troubled, Says John; nay, exceeding sorrowful, Says Mark; nay, heavy unto death, Says Matthew: all the streams of blood that issued from him on the Cross were nothing to his drops in the garden:
the Sunne hath put on a darke vaile, insomuch that a Philosopher, as farre from his hearse as from his faith, takes notice of this great Gods funerall.
the Sun hath put on a dark veil, insomuch that a Philosopher, as Far from his hearse as from his faith, Takes notice of this great God's funeral.
If it be true, that the Hebrewes have no word for eyes but what serves for springs, it seemeth that all the eyes the holy Language speaketh of, should be like springs, wherewith they should bewaile him whom they have pierced:
If it be true, that the Hebrews have no word for eyes but what serves for springs, it seems that all the eyes the holy Language speaks of, should be like springs, wherewith they should bewail him whom they have pierced:
Secondly, acknowledge with detestation the hideousnesse of your sinnes, that deserved so great a ransome. Thirdly, acknowledge the uneffable love of this blessed shepheard that payd this great ransome.
Secondly, acknowledge with detestation the hideousness of your Sins, that deserved so great a ransom. Thirdly, acknowledge the uneffable love of this blessed shepherd that paid this great ransom.
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This Prophesie hath speciall relation to their temporall flight, but it extendeth also to their amazement and staggering at the heavinesse of the blow.
This Prophesy hath special Relation to their temporal flight, but it extendeth also to their amazement and staggering At the heaviness of the blow.
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Peter and Andrew were crucified, James beheaded, the other James brained with a Fullers club, all martyred save John; yet in all these deathes they were more than conquerours: sanguis Martyrum semen Evangelii, the bloud they spilt was as oyle to feed the lampes of the Church,
Peter and Andrew were Crucified, James beheaded, the other James brained with a Fullers club, all martyred save John; yet in all these deaths they were more than conquerors: sanguis Martyrs semen Evangelii, the blood they spilled was as oil to feed the lamps of the Church,
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The second border of gold, which the second Speaker offred to the Spouse, was wrought upon that text of Scripture, which we finde, 1 Tim. 6.17. Charge them that are rich in this world that they be not high-minded,
The second border of gold, which the second Speaker offered to the Spouse, was wrought upon that text of Scripture, which we find, 1 Tim. 6.17. Charge them that Are rich in this world that they be not High-minded,
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And thus he put it on. Right Honourable, Right Reverend, &c. THose things which are most necessary in their use, are most dangerous in their miscarriage.
And thus he put it on. Right Honourable, Right Reverend, etc. THose things which Are most necessary in their use, Are most dangerous in their miscarriage.
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Curse not the King in thy thought, nor the rich in thy bed chamber, saith Solomon. So Dives, at whose gates Lazarus lay, is by some (no meane ones) ghessed to be Herod, or some other King;
Curse not the King in thy Thought, nor the rich in thy Bed chamber, Says Solomon. So Dives, At whose gates Lazarus lay, is by Some (not mean ones) guessed to be Herod, or Some other King;
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whereby they can open heaven gates, though double locked by our censures, and shut the gates of hell at pleasure, which their owne sinnes have opened wide to receive them.
whereby they can open heaven gates, though double locked by our censures, and shut the gates of hell At pleasure, which their own Sins have opened wide to receive them.
What use then is there of us but in our chaire? and there but to be heard and seene? Even in this sense spectaculo facti sumus, we are to gaze on, and not to implie.
What use then is there of us but in our chair? and there but to be herd and seen? Even in this sense spectaculo facti sumus, we Are to gaze on, and not to imply.
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And I am perswaded that no Nation under heaven ever had more sufficient Timothies, to instruct all sorts of men in the wayes of salvation, than this our Land:
And I am persuaded that no nation under heaven ever had more sufficient Timothies, to instruct all sorts of men in the ways of salvation, than this our Land:
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For the Northren parts, since his sacred Majesty in his last journey (as if the Sun did out of compassion goe beyond his tropicke line to give heat to that climate) visited them, are better provided of Preachers,
For the Northern parts, since his sacred Majesty in his last journey (as if the Sun did out of compassion go beyond his tropic line to give heat to that climate) visited them, Are better provided of Preachers,
And as for the Southerne, when I behold them me thinkes I see the Firmament in a cleere night bespangled with goodly Starres of all magnitudes, that yeeld a pleasant diversity of light unto the earth;
And as for the Southern, when I behold them me thinks I see the Firmament in a clear night bespangled with goodly Stars of all magnitudes, that yield a pleasant diversity of Light unto the earth;
Other Cities may exceed you in the glory of outward structure, in the largenesse of extent, in the uniforme proportion of streets, or ornaments of Temples:
Other Cities may exceed you in the glory of outward structure, in the largeness of extent, in the uniform proportion of streets, or Ornament of Temples:
I adde also to your Preachers, no vice more hatefull to God and man than ingratitude, no ingratitude more abominable than to parents, no parents ought to be dearer unto you than those who have begot you through the Gospell in Christ. Charge them: But whom? The rich.
I add also to your Preachers, no vice more hateful to God and man than ingratitude, no ingratitude more abominable than to Parents, no Parents ought to be Dearer unto you than those who have begotten you through the Gospel in christ. Charge them: But whom? The rich.
nature goes single, and beares little breadth; estate goes ever with a traine: the necessity of nature admits little difference, especially for quantity;
nature Goes single, and bears little breadth; estate Goes ever with a train: the necessity of nature admits little difference, especially for quantity;
The rich. In this one word, and as it were with one graspe, the Apostle crusheth the heads of two heresies, the ancient Apostolici, who denied the lawfulnesse of earthly proprieties;
The rich. In this one word, and as it were with one grasp, the Apostle crushes the Heads of two heresies, the ancient Apostolic, who denied the lawfulness of earthly proprieties;
Did these men never heare that the blessing of God maketh rich? that the wise mans wealth is his strong Citie? If Lazarus was poore, yet Abraham was rich:
Did these men never hear that the blessing of God makes rich? that the wise men wealth is his strong city? If Lazarus was poor, yet Abraham was rich:
& pium pauperem suscepit sinus divitis, in divitiis cupiditatem reprehendit, non facultatem, saith Austine. Bona est substantia si non sit peccatum in conscientia, substance doth well in the hand,
& pium pauperem suscepit sinus divitis, in divitiis cupiditatem reprehendit, non facultatem, Says Augustine. Bona est Substance si non sit peccatum in conscientia, substance does well in the hand,
The heathen Poet Menander could observe NONLATINALPHABET, which Solomon may seeme to translate, saying, Hee that makes haste to be rich shall not be innocent.
The heathen Poet Menander could observe, which Solomon may seem to translate, saying, He that makes haste to be rich shall not be innocent.
let me shut up all together in that fearefull sentence of Solomon, The gathering of treasures by a deceitfull tongue is a vanitie, tossed to and fro of them that seeke death;
let me shut up all together in that fearful sentence of Solomon, The gathering of treasures by a deceitful tongue is a vanity, tossed to and from of them that seek death;
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yea perhaps, even with this charge, like a rusty or ill wrought piece, they had recoyled in his face with those Athenians, What will this babler say? To the other sort therefore, whose hearts are not in their bags, Timothies charge and my speech is directed.
yea perhaps, even with this charge, like a rusty or ill wrought piece, they had recoiled in his face with those Athenians, What will this babbler say? To the other sort Therefore, whose hearts Are not in their bags, Timothies charge and my speech is directed.
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Let these heare, first, their condition; secondly, their duty: their condition, they are rich; but in this world. This clause serves, 1 For distinction.
Let these hear, First, their condition; secondly, their duty: their condition, they Are rich; but in this world. This clause serves, 1 For distinction.
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All our crownes, and soveraines, and pieces, and halfe pieces, and duckats, and double duckats are currant but to the brimme of the grave, there they cease:
All our crowns, and sovereigns, and Pieces, and half Pieces, and ducats, and double ducats Are currant but to the brim of the grave, there they cease:
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What should we doe therefore, if we will be provident Travellers, but make over our money here, to receive it by exchange in the world to come? It is our Saviours counsell, Make you friends of unrighteous mammon, &c. And as an ancient Father saith sweetly, If you will be wise Merchants, thriftie and happie Usurers, part with that which you cannot keepe, that you may gaine that which you cannot lose.
What should we do Therefore, if we will be provident Travellers, but make over our money Here, to receive it by exchange in the world to come? It is our Saviors counsel, Make you Friends of unrighteous mammon, etc. And as an ancient Father Says sweetly, If you will be wise Merchant's, thrifty and happy Usurers, part with that which you cannot keep, that you may gain that which you cannot loose.
and what wonder if hee will not know his poore neighbours, who hath forgot himselfe? As Saul was changed into another man presently upon his annoynting;
and what wonder if he will not know his poor neighbours, who hath forgotten himself? As Saul was changed into Another man presently upon his anointing;
Other carriage, other fashions are fitter for them, their attire, fare, retinue, houses, furniture displease them, new must be had, together with coaches and lackies,
Other carriage, other fashions Are fitter for them, their attire, fare, retinue, houses, furniture displease them, new must be had, together with Coaches and lackeys,
and can say with him that was turned into a beast, Is not this great Babel which I have built? If there be here any of these empty bladders that are puffed up with the wind of conceit, give me leave to pricke them a little. And
and can say with him that was turned into a beast, Is not this great Babel which I have built? If there be Here any of these empty bladders that Are puffed up with the wind of conceit, give me leave to prick them a little. And
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is it not for all that the very basest piece of the building? The heathen man could observe, that God gives many a man wealth for the greater mischiefe;
is it not for all that the very Basest piece of the building? The heathen man could observe, that God gives many a man wealth for the greater mischief;
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For Philo 's observation is most true, That God onely by a propriety is stiled the possessour of heaven and earth by Melchizedech in his speech to Abraham:
For Philo is observation is most true, That God only by a propriety is styled the possessor of heaven and earth by Melchizedek in his speech to Abraham:
Wee have but jus ad rem, not dominion in rem; a right onely of favour from the proprietarie and Lord in heaven, and that liable to account.
we have but jus ad remembering, not dominion in remembering; a right only of favour from the proprietary and Lord in heaven, and that liable to account.
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Doe we not laugh at the Groome that is proud of his masters horse? Or some vaine Whifler that is proud of a borrowed chaine? So ridiculous are we to be puffed up with that whereof we must needs say with the poore man of the hatchet, Alas master it is but borrowed.
Do we not laugh At the Groom that is proud of his Masters horse? Or Some vain Whifler that is proud of a borrowed chain? So ridiculous Are we to be puffed up with that whereof we must needs say with the poor man of the hatchet, Alas master it is but borrowed.
Therefore if God have laden any of you with these earthly riches, be you like unto the full eare of corne, hang downe your heads in true humilitie towards the earth, from which we came.
Therefore if God have laden any of you with these earthly riches, be you like unto the full ear of corn, hang down your Heads in true humility towards the earth, from which we Come.
in a word, to make them our best friend, our patron, our idoll, our God. This the true and jealous God will not abide, and yet nothing is more ordinarie.
in a word, to make them our best friend, our patron, our idol, our God. This the true and jealous God will not abide, and yet nothing is more ordinary.
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The rich mans wealth is his strong Citie, saith Solomon: and where should a man thinke himselfe safe but in his fort? Silver answereth to all, saith Solomon; that we grant,
The rich men wealth is his strong city, Says Solomon: and where should a man think himself safe but in his fort? Silver Answers to all, Says Solomon; that we grant,
to pacifie all, (for a gift in the bosome appeases wrath) to procure all secular offices, titles and dignities, I would I might not say claves altaria Christum. And let me tell you indeed what mammon can doe;
to pacify all, (for a gift in the bosom appeases wrath) to procure all secular Offices, titles and dignities, I would I might not say claves Altars Christ. And let me tell you indeed what mammon can do;
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or wise, or healthy? Can he give a man to live more merrily, feed more heartily, sleepe more quietly? Can he buy off the gout, cares, death, much lesse the paines of another world? Riches availe not in the day of wrath:
or wise, or healthy? Can he give a man to live more merrily, feed more heartily, sleep more quietly? Can he buy off the gout, Cares, death, much less the pains of Another world? Riches avail not in the day of wrath:
We must be so affected to our goods as Theodorick the good King of Aquitaine was with his play, in bonis jactibus tacet, in malis ridet, in neutris irascitur, in utrisque philosophatur.
We must be so affected to our goods as Theodorick the good King of Aquitaine was with his play, in bonis jactibus tacet, in malis ridet, in neutris irascitur, in utrisque philosophatur.
Now as the disdainefull rivall will be sure to cast reproaches upon his base competitor, so doth God upon riches, hee calleth them uncertaine, yea uncertaintie it selfe. Trust not in
Now as the disdainful rival will be sure to cast Reproaches upon his base competitor, so does God upon riches, he calls them uncertain, yea uncertainty it self. Trust not in
for what is that but a flower, a vapour, a tale, a shadow, a dreame of a shadow, a thought, a nothing? Yet our riches are more uncertaine than life it selfe:
for what is that but a flower, a vapour, a tale, a shadow, a dream of a shadow, a Thought, a nothing? Yet our riches Are more uncertain than life it self:
It was a wittie observation of Basil, in Psal. 61. NONLATINALPHABET, &c. that wealth rowles along by a man like as a headie streame glides by the bankes:
It was a witty observation of Basil, in Psalm 61., etc. that wealth rolls along by a man like as a heady stream glides by the banks:
Belisarius the great and famous Commander, to whom Rome owed her life twice at least, came to date obolum Belisario, give one halfe penny to Belisarius.
Belisarius the great and famous Commander, to whom Room owed her life twice At least, Come to date obolum Belisario, give one half penny to Belisarius.
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who would trust it? who can dote upon it? what madnesse is it in those men which (as Menot sayes) like unto hunters, that kill an horse of price in the pursuit of an hare worth nothing, endanger,
who would trust it? who can dote upon it? what madness is it in those men which (as Menot Says) like unto Hunters, that kill an horse of price in the pursuit of an hare worth nothing, endanger,
what meane we (my beloved) to spend our lives and hearts upon these perishing treasures? It was a wise meditation of Nazianzen to his Asterius, that good is to no purpose, if it continue not:
what mean we (my Beloved) to spend our lives and hearts upon these perishing treasures? It was a wise meditation of Nazianzen to his Asterius, that good is to no purpose, if it continue not:
Looke therefore upon these heapes, O yee wise hearted Citizens, with carelesse eyes, as those things whose parting is certaine, whose stay is uncertaine;
Look Therefore upon these heaps, Oh ye wise hearted Citizens, with careless eyes, as those things whose parting is certain, whose stay is uncertain;
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and say with the worthie Father, By all my wealth, and glory, and greatnesse, this alone have I gained, that I had something to which I might preferre my Saviour;
and say with the worthy Father, By all my wealth, and glory, and greatness, this alone have I gained, that I had something to which I might prefer my Saviour;
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The same trust then must we give to God, which we must not give to riches him must we esteeme above all things, looke up to him in all things, depend upon him for all things.
The same trust then must we give to God, which we must not give to riches him must we esteem above all things, look up to him in all things, depend upon him for all things.
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for what safety, what unspeakable comfort is therein trusting to God? Our Saviour in his farewell Sermon, John 16. perswading to confidence, saith, NONLATINALPHABET a word signifying boldnesse:
for what safety, what unspeakable Comfort is therein trusting to God? Our Saviour in his farewell Sermon, John 16. persuading to confidence, Says, a word signifying boldness:
Oh cast your selves therefore into those almighty hands, seeke him in whom you shall finde true rest and happinesse, honour him with your substance that hath honoured you with it:
O cast your selves Therefore into those almighty hands, seek him in whom you shall find true rest and happiness, honour him with your substance that hath honoured you with it:
A glympse whereof the heathen had when they called Jupiter NONLATINALPHABET, from NONLATINALPHABET Those creatures which have life we esteem beyond those that have it not,
A glimpse whereof the heathen had when they called Jupiter, from Those creatures which have life we esteem beyond those that have it not,
it shall content me with the Apostles to rub some few eares, because I cannot stand to top the sheaves) Whither can you turne your eyes to looke besides the bounty of God? If you looke upwards, his mercie reacheth to the heavens;
it shall content me with the Apostles to rub Some few ears, Because I cannot stand to top the sheaves) Whither can you turn your eyes to look beside the bounty of God? If you look upward, his mercy reaches to the heavens;
if you looke about you, what is it that he hath not given us? aire to breathe in, fire to warme us, water to coole us, cloathes to cover us, food to nourish us, fruits to refresh us,
if you look about you, what is it that he hath not given us? air to breathe in, fire to warm us, water to cool us, clothes to cover us, food to nourish us, fruits to refresh us,
Lastly, if we looke into our selves, hath he not given us a soule rarely furnished with the faculties of understanding, will, memorie and judgement? a body wonderfully accommodated to execute the charge of the soule? and an estate that yeelds due conveniencies for both? moreover, seasonable times, peace, competencie,
Lastly, if we look into our selves, hath he not given us a soul rarely furnished with the faculties of understanding, will, memory and judgement? a body wonderfully accommodated to execute the charge of the soul? and an estate that yields due Conveniences for both? moreover, seasonable times, peace, competency,
There are three things especially wherein yee are beyond others, and must acknowledge your selves deeper in the bookes of God than the rest of the world.
There Are three things especially wherein ye Are beyond Others, and must acknowledge your selves Deeper in the books of God than the rest of the world.
O remember those sorrowfull times, when every moneth swept away thousands from among you, when a man could not set forth his foot but into the jawes of death,
O Remember those sorrowful times, when every Monn swept away thousands from among you, when a man could not Set forth his foot but into the Jaws of death,
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And thus from the duty we owe to God in our confidence, and his beneficence to us, we descend to the beneficence which we owe to men, expressed in the varietie of foure epithetes to one sense.
And thus from the duty we owe to God in our confidence, and his beneficence to us, we descend to the beneficence which we owe to men, expressed in the variety of foure epithets to one sense.
Let me fling this stone at the brasen forehead of our Romish Adversaries, whom their shamelesse challenges of our religion, dare tell the world, that wee are all for faith,
Let me fling this stone At the brazen forehead of our Romish Adversaries, whom their shameless challenges of our Religion, Dare tell the world, that we Are all for faith,
Heaven and earth shall witnesse the injustice of this calumniation, and your consciences shall be our compurgatours this day, which shall testifie to you, both now and on your death-bed, that wee have taught you there is no lesse necessitie of good workes,
Heaven and earth shall witness the injustice of this calumniation, and your Consciences shall be our compurgatours this day, which shall testify to you, both now and on your deathbed, that we have taught you there is no less necessity of good works,
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we doe not beg for a covent, nor fright you with Purgatorie, nor chaffer with you for that invisible treasure of the Church, whereof there is but one key keeper at Rome:
we do not beg for a covent, nor fright you with Purgatory, nor chaffer with you for that invisible treasure of the Church, whereof there is but one key keeper At Room:
Hee shall never be Gods heire in heaven, who lendeth him nothing on earth. As the wittie Poet sayd of extreme tall men, that they were like Cypresse trees, NONLATINALPHABET,
He shall never be God's heir in heaven, who dares him nothing on earth. As the witty Poet said of extreme tall men, that they were like Cypress trees,,
and if the first Paradise had any trees in it onely for pleasure, I am sure the second, which is in the midst of the new Jerusalem, shall have no tree that beares not twelve fruits;
and if the First Paradise had any trees in it only for pleasure, I am sure the second, which is in the midst of the new Jerusalem, shall have no tree that bears not twelve fruits;
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That which you give thus, you give it by your testament, I can scarce say you give it by your will. The good mans praise is dispersit, dedit, he disperses his goods, not he left them behinde him:
That which you give thus, you give it by your Testament, I can scarce say you give it by your will. The good men praise is Dispersed, dedit, he disperses his goods, not he left them behind him:
and his distribution is seconded with the retribution of God, His righteousnesse endureth for ever, Psal. 112.9. Our Saviour tells us, that our good workes are our light:
and his distribution is seconded with the retribution of God, His righteousness Endureth for ever, Psalm 112.9. Our Saviour tells us, that our good works Are our Light:
The third border of gold, with studs of silver, which the third Speaker offered to the Spouse, was wrought upon those texts, Gen. 2.15, 16, 17. And the Lord God tooke the man,
The third border of gold, with studs of silver, which the third Speaker offered to the Spouse, was wrought upon those texts, Gen. 2.15, 16, 17. And the Lord God took the man,
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The soule doth neither beget, nor is begotten, saith Chrysostome, but is infused by God, who is said by the Preacher to give the soule, The Spirit shall returne to God that gave it:
The soul does neither beget, nor is begotten, Says Chrysostom, but is infused by God, who is said by the Preacher to give the soul, The Spirit shall return to God that gave it:
and in this respect is called by the Author of the Epistle to the Hebrewes, The Father of Spirits. Upon which words St. Jerome inferreth, Ridendi sunt qui putant animas cum corporibus seri:
and in this respect is called by the Author of the Epistle to the Hebrews, The Father of Spirits. Upon which words Saint Jerome infers, Ridendi sunt qui Putant animas cum corporibus seri:
(he saith not, soule of my soule. ) In this part of man, man is said to be made according to Gods own Image, (for the Audians heresie, which attributed the corporall lineaments of man to God, is long agoe exploded) and that in a threefold respect:
(he Says not, soul of my soul.) In this part of man, man is said to be made according to God's own Image, (for the Audience heresy, which attributed the corporal lineaments of man to God, is long ago exploded) and that in a threefold respect:
1. In respect of the faculties of the soule; 1. Understanding. 2. Will. 2. In regard of the qualities of the soule; 1. Lightsome knowledge. 2. Perfect holinesse.
1. In respect of the faculties of the soul; 1. Understanding. 2. Will. 2. In regard of the qualities of the soul; 1. Lightsome knowledge. 2. Perfect holiness.
So St. Basil expoundeth those words, Let us make man after our image, adding, imperiale animal es O homo, quid servis affectibus? to whom Chrysostome, Athanasius, Aquinas, and all the Schoole-men assent.
So Saint Basil expoundeth those words, Let us make man After our image, adding, imperial animal es O homo, quid servis affectibus? to whom Chrysostom, Athanasius, Aquinas, and all the Schoolmen assent.
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To the first I answer, that questionlesse Paradise was a true and reall Garden, as S. Jerome and Chrysostome affirme against Origen. Origines sic allegorizat ut historiae tollit veritatem;
To the First I answer, that questionless Paradise was a true and real Garden, as S. Jerome and Chrysostom affirm against Origen. Origines sic allegorizat ut Historiae Tollit veritatem;
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and Saint Paul maketh it plaine, where having said hee was rapt up into the third heaven, by and by hee nameth the place, Paradise. Upon which words Saint Ambrose thus commenteth, Paradisum intelligit coelestem, de quo Dominus dixit latroni, hodiè mecum eris in Paradiso.
and Saint Paul makes it plain, where having said he was rapt up into the third heaven, by and by he names the place, Paradise. Upon which words Saint Ambrose thus commenteth, Paradisum intelligit Celestial, de quo Dominus dixit latroni, hodiè mecum eris in Paradiso.
yet this grant was not so generall, but that it had annexed unto it a restraint, which we are to consider of in the sixt place: From the t•ee of knowledge.
yet this grant was not so general, but that it had annexed unto it a restraint, which we Are to Consider of in the sixt place: From the t•ee of knowledge.
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It was not so called (as Josephus dreamed) because it had a vertue in it to sharpen the understanding, that man might know God the better. (For it was as the other trees of the Garden, without sense or knowledge:) but it was intituled so in a double respect:
It was not so called (as Josephus dreamed) Because it had a virtue in it to sharpen the understanding, that man might know God the better. (For it was as the other trees of the Garden, without sense or knowledge:) but it was entitled so in a double respect:
and what was evill, viz. what God forbad. 2. In respect of the event. As the waters of Meribah or strife were so called, because Israel there contended:
and what was evil, viz. what God forbade. 2. In respect of the event. As the waters of Meribah or strife were so called, Because Israel there contended:
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so was this tree called the tree of knowledge of good and evill, because hereby Adam knew experimentally what good there was in obeying, and what evill in disobeying;
so was this tree called the tree of knowledge of good and evil, Because hereby Adam knew experimentally what good there was in obeying, and what evil in disobeying;
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and in the truth of this let all confesse to the glorie of God, Iniquum est ut bene sit desertori boni, it was sinne in Adam to forsake his Maker, it was justice in God to punish him that in this manner had forsaken him.
and in the truth of this let all confess to the glory of God, Iniquum est ut bene sit desertori boni, it was sin in Adam to forsake his Maker, it was Justice in God to Punish him that in this manner had forsaken him.
and no marvell: (for in the Arke there was a Cham, in Abrahams house an Ishmael, in Jacobs family a Reuben, in Davids Court an Absalom, in the number of Christs Disciples a Judas, nay, in heaven a Lucifer. ) Yet sith our Church striveth to pluck up these weeds,
and no marvel: (for in the Ark there was a Cham, in Abrahams house an Ishmael, in Jacobs family a Reuben, in Davids Court an Absalom, in the number of Christ Disciples a Judas, nay, in heaven a Lucifer.) Yet sith our Church striveth to pluck up these weeds,
and unsavourie or unfruitfull plants, and desires to be freed of them, it may truely be called the Garden of God. For as St. Austine saith, The Goats must feed with the sheepe till the chiefe shepheard come.
and unsavoury or unfruitful plants, and Desires to be freed of them, it may truly be called the Garden of God. For as Saint Augustine Says, The Goats must feed with the sheep till the chief shepherd come.
Ille nobis imperavit congregationem, sibi reservavit separationem: ille dabit separare qui nescit errare. 2 Touching our Rulers and Governours resemblance to the man.
Isle nobis imperavit congregationem, sibi reservavit separationem: Isle Dabit separare qui nescit errare. 2 Touching our Rulers and Governors resemblance to the man.
When Clement the fift Bishop of Rome was importuned by his kindred, and offred mony to conferre a benefice upon an unworthy man, he answered, Nolo obtemperare sanguini, sed Deo:
When Clement the fift Bishop of Rome was importuned by his kindred, and offered money to confer a benefice upon an unworthy man, he answered, Nolo obtemperare Sanguini, sed God:
For what an uncomely thing is it to set a leaden head upon a golden body? to make fooles rulers of wise men? 2 I note, that Adam did not ambitiously affect this place,
For what an uncomely thing is it to Set a leaden head upon a golden body? to make Fools Rulers of wise men? 2 I note, that Adam did not ambitiously affect this place,
Say you with David, Quis ego sum? aut quae est cognatio mea? Ascribe the glory of your wealth and honour to God, kisse the blessed hand that hath lifted you up,
Say you with David, Quis ego sum? Or Quae est Cognatio mea? Ascribe the glory of your wealth and honour to God, kiss the blessed hand that hath lifted you up,
St. Ambrose well observeth, that though Paradise needed no dressing, yet God would have Adam to dresse it, that his example might be a law to his posteritie to dresse and keepe the place of their charges.
Saint Ambrose well observeth, that though Paradise needed no dressing, yet God would have Adam to dress it, that his Exampl might be a law to his posterity to dress and keep the place of their charges.
He that hath an office must attend upon his office: it is opus oneris, as well as opus honoris. Yee must not be like antickes in great buildings, which seeme to beare much, but indeed sustaine nothing:
He that hath an office must attend upon his office: it is opus oneris, as well as opus Honoris. Ye must not be like antics in great buildings, which seem to bear much, but indeed sustain nothing:
Did their Forefathers in the Primitive Church equall traditions with Scripture? consecrate oratories to Saints? pray in an unknown tongue? mutilate the Sacrament? adore the wafer,
Did their Forefathers in the Primitive Church equal traditions with Scripture? consecrate oratories to Saints? pray in an unknown tongue? mutilate the Sacrament? adore the wafer,
and call it their maker? did they sell indulgences to free men from Purgatorie? Saint Peter taught us to bee subject to every humane ordinance: St. Paul commandeth every soule to be subject to the higher powers.
and call it their maker? did they fell Indulgences to free men from Purgatory? Saint Peter taught us to be Subject to every humane Ordinance: Saint Paul commands every soul to be Subject to the higher Powers.
The Primitive Christians in Tertullians time, though they were cruelly persecuted by the heathen Emperours, and had power and strength enough to revenge themselves;
The Primitive Christians in Tertullia's time, though they were cruelly persecuted by the heathen emperors, and had power and strength enough to revenge themselves;
Had the Apostles preached this faith to the world, should they have converted the world? Was this the practice of the Primitive Church? Is this Religion to make murder spirituall resolution, to eate their God upon a bargaine of bloud? Cannot God propagate his truth but by these wicked and damnable meanes? Origen writeth that some unskilfull Emperickes dealt with their Patients not to consult with learned Physicians,
Had the Apostles preached this faith to the world, should they have converted the world? Was this the practice of the Primitive Church? Is this Religion to make murder spiritual resolution, to eat their God upon a bargain of blood? Cannot God propagate his truth but by these wicked and damnable means? Origen Writeth that Some unskilful Empirics dealt with their Patients not to consult with learned Physicians,
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By Puritans the Preacher professed that hee understood not those who are usually branded with that name, but a sect of impure Catharists or Donatists, stiled The Brethren of the Separation, who refuse to partake with us in our Prayers and Sacraments, whose God is their fancie,
By Puritans the Preacher professed that he understood not those who Are usually branded with that name, but a sect of impure Catharists or Donatists, styled The Brothers of the Separation, who refuse to partake with us in our Prayers and Sacraments, whose God is their fancy,
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Doth not Christ call it his field where there grew many tares? Did not Christ suffer Judas, whom hee knew to bee a Theefe and a Traitour, to partake of the Sacrament with his Disciples? Yet these pure Sectaries will none of our Communion,
Does not christ call it his field where there grew many tares? Did not christ suffer Judas, whom he knew to be a Thief and a Traitor, to partake of the Sacrament with his Disciples? Yet these pure Sectaries will none of our Communion,
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When Religion was partly corrupted, partly contemned in Israel, and the Prophets cryed, Goe out from them, and touch no uncleane thing, did they then sever themselves from them? I finde no such thing (saith Saint Austine) yet doubtlesse they did themselves what they willed others to doe.
When Religion was partly corrupted, partly contemned in Israel, and the prophets cried, Go out from them, and touch no unclean thing, did they then sever themselves from them? I find no such thing (Says Saint Augustine) yet doubtless they did themselves what they willed Others to do.
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Secondly, Cave ne rem pauperum non pauperibus tribuas, & liberalitas liberalitate pereat. Thirdly, give that thou intendest whilest thou livest.
Secondly, Cave ne remembering Pauperum non pauperibus tribuas, & liberalitas liberalitate pereat. Thirdly, give that thou intendest whilst thou Livest.
For thou knowest not how thy Will will be performed. Heare what St. Basil saith: When thou shalt have no name among the living, thou saist, I will be liberall:
For thou Knowest not how thy Will will be performed. Hear what Saint Basil Says: When thou shalt have no name among the living, thou Sayest, I will be liberal:
Naboth 's vineyard, Uriah 's wife, Achan 's golden wedge, Belshazzar 's quaffing bowles, Gehazi 's bribes were forbidden fruit, sweet in the taste, but death in the stomacke. 7 Touching the punishment.
Naboth is vineyard, Uriah is wife, achan is golden wedge, Belshazzar is quaffing bowls, Gehazi is Bribes were forbidden fruit, sweet in the taste, but death in the stomach. 7 Touching the punishment.
the life of grace is departed from them, and except by repentance they seeke to have part in the first resurrection, they shall be cast into the lake of fire without redemption.
the life of grace is departed from them, and except by Repentance they seek to have part in the First resurrection, they shall be cast into the lake of fire without redemption.
To conclude all, let us that are desirous to walke with God, as our callings require, seeke to dresse and keepe the garden, our mother Church and Countrey:
To conclude all, let us that Are desirous to walk with God, as our callings require, seek to dress and keep the garden, our mother Church and Country:
quanta severitas in vultu? quantum pondus in verbis? quam nihil non consideratum exibat ex ore? I was much taken with the learned oration of Triarius that ancient Oratour:
quanta severitas in vultu? quantum pondus in verbis? quam nihil non consideratum exibat ex over? I was much taken with the learned oration of Triarius that ancient Orator:
what gravitie was in his countenance? what weight in his speech? how did he ponder every word that proceeded out of his mouth? THE FOURTH BORDER: OR, THE SACRIFICE OF RIGHTEOUSNES.
what gravity was in his countenance? what weight in his speech? how did he ponder every word that proceeded out of his Mouth? THE FOURTH BORDER: OR, THE SACRIFICE OF RIGHTEOUSNESS.
The fourth border of gold, with studs of silver, which the fourth Speaker offred to the Spouse, was wrought upon that text, Psal. 4.5. Offer the sacrifice of righteousnesse, and put your trust in the Lord.
The fourth border of gold, with studs of silver, which the fourth Speaker offered to the Spouse, was wrought upon that text, Psalm 4.5. Offer the sacrifice of righteousness, and put your trust in the Lord.
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And albeit the Scripture attribute hands to God, yet it is to give, not to receive any thing from us. (O that our Demi-gods, Judges and Magistrates, had but such hands!
And albeit the Scripture attribute hands to God, yet it is to give, not to receive any thing from us. (Oh that our Demigods, Judges and Magistrates, had but such hands!
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O that they were like unto Artaxerxes Longimanus, not to take bribes, nor extort, but to reach justice!) What doth the Sun receive from the eye which it enlighteneth? or the fountain from the mouth which it refresheth and cooleth? or the anchor from the ship which it foundeth and establisheth? Notwithstanding,
O that they were like unto Artaxerxes Longimanus, not to take Bribes, nor extort, but to reach Justice!) What does the Sun receive from the eye which it Enlighteneth? or the fountain from the Mouth which it refresheth and cooleth? or the anchor from the ship which it foundeth and Establisheth? Notwithstanding,
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To offer unto God, what is it else than to scatter seed on earth, that we may receive fruit in heaven? to open our laps and bosome, that Gods treasure may fall into it? to lay the sure foundation of a building not made with hands? to stoope and kneele downe before God, that he may put upon us a Crowne of glorie,
To offer unto God, what is it Else than to scatter seed on earth, that we may receive fruit in heaven? to open our laps and bosom, that God's treasure may fallen into it? to lay the sure Foundation of a building not made with hands? to stoop and kneel down before God, that he may put upon us a Crown of glory,
it useth the worldling as Vespasian did his catchpole officers, who, when they had filled themselves with rapines and spoyles, picked some occasions to squieze them like spunges,
it uses the worldling as Vespasian did his catchpole Officers, who, when they had filled themselves with rapines and spoils, picked Some occasions to squieze them like sponges,
hammer him how you will, straine him, squieze him, thump him, yet you shall get nothing from him but that which is sordid and illiberall, like himselfe.
hammer him how you will, strain him, squieze him, thump him, yet you shall get nothing from him but that which is sordid and illiberal, like himself.
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3 This may serve to reprove those qui non afferunt, sed auferunt, that are so farre from offering unto God, that they take away from him, either his glorie and worship,
3 This may serve to reprove those qui non afferunt, sed auferunt, that Are so Far from offering unto God, that they take away from him, either his glory and worship,
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2 Bribery and corruption in ordering & disposing of things offered unto God, in conferring Benefices upon Church-men, or bestowing places in Hospitals;
2 Bribery and corruption in ordering & disposing of things offered unto God, in conferring Benefices upon Churchmen, or bestowing places in Hospitals;
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and cut the wind-pipe of his worldly desires, and bind himselfe as it were with cords to the hornes of the Altar, the flesh and the world will devoure all,
and Cut the windpipe of his worldly Desires, and bind himself as it were with cords to the horns of the Altar, the Flesh and the world will devour all,
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Sacrificium (as Austine defines it) est omne opus bonum quod agitur ut sanctâ societate inhaereamus Deo, relatum ad illum finem boni quo veraciter beati esse possimus. Sacrifices are either, 1 Legall:
Sacrificium (as Augustine defines it) est omne opus bonum quod agitur ut sanctâ Societate inhaereamus God, relatum ad Ilum finem boni quo Veraciter Beati esse possimus. Sacrifices Are either, 1 Legal:
and these may be divided, as the schooles speake, into 1 Sacrificium redemptionis, seu universalis sanctificationis. 2 Sacrificia specialis sanctificationis.
and these may be divided, as the Schools speak, into 1 Sacrificium redemptionis, seu Universalis sanctificationis. 2 Sacrifice Specialis sanctificationis.
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St. Austine termeth them praedicamenta unius veri sacrificii: and St. Cyril saith, Parturiebant veritatem sacrificii. 2 Of the spirituall sacrifice of Christians, that is, holy offices of Religion and charity.
Saint Augustine termeth them predicaments unius very Sacrifices: and Saint Cyril Says, Parturiebant veritatem Sacrifices. 2 Of the spiritual sacrifice of Christians, that is, holy Offices of Religion and charity.
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Now as the shadow vanisheth in the presence of the body, so these after Christs oblation upon the Crosse, Tunc (as Tertullian speaketh elegantly) compendiatum est Novum Testamentum, & legis laciniosis operibus expeditum:
Now as the shadow Vanishes in the presence of the body, so these After Christ oblation upon the Cross, Tunc (as Tertullian speaks elegantly) compendiatum est Novum Testamentum, & Legis laciniosis operibus expeditum:
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but after his birth and ascension they were for ever cashiered. For Evangelicall sacrifices, they are of two sorts: 1 The prime and soveraigne. 2 Subordinate and secundarie.
but After his birth and Ascension they were for ever Cashiered. For Evangelical Sacrifices, they Are of two sorts: 1 The prime and sovereign. 2 Subordinate and secondary.
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of which St. Austine excellently noteth, Unum manebat cum illo cui offerebat, unum se fecit iis pro quibus offerebat, unus ipse erat qui offerebat & offerebatur. 2 Subordinate sacrifice: to this are referred
of which Saint Augustine excellently notes, Unum manebat cum illo cui offerebat, Unum se fecit iis Pro quibus offerebat, Unus ipse erat qui offerebat & offerebatur. 2 Subordinate sacrifice: to this Are referred
1 The sacrifice of commemoration, or the commemoration of Christs bloody sacrifice in the Sacrament of our Lords supper, quo opimitate dominici corporis vescimur,
1 The sacrifice of commemoration, or the commemoration of Christ bloody sacrifice in the Sacrament of our lords supper, quo opimitate Dominici corporis vescimur,
and Irenaeus, novi testamenti novam oblationem. 2 The workes of charity, which are called sacrifices; and we must still offer them, if we beleeve Tertullian; Spiritualibus modo hostiis litandum Deo:
and Irnaeus, novi Testamenti novam oblationem. 2 The works of charity, which Are called Sacrifices; and we must still offer them, if we believe Tertullian; Spiritualibus modo hostiis litandum God:
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but in the kind of sacrifice: oblationes hic, oblationes illic. Quippe cum jam nona servis sed a liberis offerantur, omnes justi sacerdotalem habent ordinem:
but in the kind of sacrifice: oblationes hic, oblationes illic. Quip cum jam Nona servis sed a Liberis offerantur, omnes Justi Sacerdotal habent ordinem:
& in a vesture embroidered with gold, in respect of her outward oblations. It is not enough to offer to God inward sacrifices, we must offer also outward. First, because God requireth them.
& in a vesture embroidered with gold, in respect of her outward Oblations. It is not enough to offer to God inward Sacrifices, we must offer also outward. First, Because God requires them.
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What shall I speake of our plastered faced Jezebels, who are worse than those Idols which we have cast out of our Churches? Those are but dead Idols, these are living,
What shall I speak of our plastered faced Jezebels, who Are Worse than those Idols which we have cast out of our Churches? Those Are but dead Idols, these Are living,
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Yet so hath the Divell blinded many, that they place the greatest Religion in disobedience. God accepted not Corah his sacrifice, because he sacrificed in schisme:
Yet so hath the devil blinded many, that they place the greatest Religion in disobedience. God accepted not Corah his sacrifice, Because he sacrificed in Schism:
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Government is as necessary in the Church as in the Commonwealth. 3. Qualitatem sacrificiorum, sacrifices of righteousnesse, that is, sacrifices rightly offered. Chrysostome sheweth the maner;
Government is as necessary in the Church as in the Commonwealth. 3. Qualitatem Sacrifices, Sacrifices of righteousness, that is, Sacrifices rightly offered. Chrysostom shows the manner;
For though they are no way meritorious causes of Gods blessings spirituall or temporall, yet are they as precious dispositions and conditions in the subject:
For though they Are no Way meritorious Causes of God's blessings spiritual or temporal, yet Are they as precious dispositions and conditions in the Subject:
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& tegere delicta superiora, ut non ei imputetur peccatum: Gelas. cont. Pelag. concil. Tom. 2. Tam jugi supplicatione, quam eleemosynis, caeterisque bonis actionibus expiandum est peccatum: August. ep. 54. Misericordiae operibus expiatur peccatum: Fulgent. ep.
& Tegere Delicta superiora, ut non ei imputetur peccatum: Gelas contentedly. Pelagius council. Tom. 2. Tam jugi supplication, quam Eleemosynary, caeterisque bonis actionibus expiandum est peccatum: August. Epistle. 54. Mercy operibus expiatur peccatum: Fulgent. Epistle.
2. Agnoscamus opera bona locum orationis habere apud Deum: Hilar. in Matth. can. 4. Charitas errorum nostrorum ad Deum ambitiosa est patrona: Tertull. de patient. c. 13. Mortificatio aures Christi aperit, severitatem dispergit, clementiam illicit: Greg. moral. 9. c. 14. Verba nostra ad Deum sunt opera quae exhibemus: Et in Psal. 7. poenit.
2. We recognize opera Bona locum orationis habere apud God: Hilar. in Matthew can. 4. Charitas Errorum nostrorum ad God ambitiosa est patrona: Tertul the patient. c. 13. Mortification aures Christ Aperitif, severitatem dispergit, clementiam illicit: Greg. moral. 9. c. 14. Verba nostra ad God sunt opera Quae exhibemus: Et in Psalm 7. Repent.
8. Admoneo religiosam solicitudinem vestram ut ad placandum atque exorandum Dominum, non voce solâ, sed & jejuniis & lachrymis, & omni genere deprecationis ingemiscamus: Chrysost. 2. Cor. hom.
8. Warn religiosam solicitudinem vestram ut ad placandum atque exorandum Dominum, non voce sola, sed & jejuniis & Lachrymis, & omni genere deprecationis ingemiscamus: Chrysostom 2. Cor. hom.
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the Image is Cotta, the Motto the words of Cicero, de claris Oratoribus: Inveniebat acutè Cotta, dicebat purè, nihil erat in ejus oratione nisi siccum & sanum.
the Image is Cotta, the Motto the words of Cicero, de Claris Oratoribus: Inveniebat acutè Cotta, dicebat purè, nihil erat in His oration nisi siccum & Sanum.
this five-fold Eccho I am now become in your eares, eandem sententiam quinquies regerens, rehearsing now my Text five times, foure in repetition and application to the foure Preachers,
this fivefold Echo I am now become in your ears, eandem sententiam Quinquies regerens, rehearsing now my Text five times, foure in repetition and application to the foure Preachers,
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and all the borders of gold together (which before I tooke off, that we might more particularly view them) and fasten them all to the Spouse her neck & breast by drawing towards an end,
and all the borders of gold together (which before I took off, that we might more particularly view them) and fasten them all to the Spouse her neck & breast by drawing towards an end,
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If you follow learned Junius his translation, Faciemus tibi aureas lineas cum punctis argenteis, you may be pleased to interpret the foure lines of gold drawne at length, to bee the foure Texts handled and unfolded at large by the Preachers:
If you follow learned Junius his Translation, We will make tibi aureas lineas cum punctis argenteis, you may be pleased to interpret the foure lines of gold drawn At length, to be the foure Texts handled and unfolded At large by the Preachers:
and the puncta argentea, or the points of silver, speciall notes of observation upon them, placed as points or prickes in a line, some in the beginning, some in the middle, and some in the end.
and the puncta argentea, or the points of silver, special notes of observation upon them, placed as points or pricks in a line, Some in the beginning, Some in the middle, and Some in the end.
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But if you preferre the Seventies translation before either, and will have the Text rendred thus, Faciemus tibi similitudines auri cum punctis argenteis, Wee will make thee similitudes or resemblances of gold with points of silver;
But if you prefer the Seventies Translation before either, and will have the Text rendered thus, We will make tibi similitudines auri cum punctis argenteis, we will make thee Similitudes or resemblances of gold with points of silver;
my application shall bee in the words of Origen, Nos tibi aurea ornamenta facere non possumus, non tam divites sumus ut Sponsus, qui aureum tibi monile largietur; nos similitudines auri faciemus.
my application shall be in the words of Origen, Nos tibi Aurea Ornamenta facere non possumus, non tam divites sumus ut Sponsus, qui Aureum tibi monile largietur; nos similitudines auri We will make.
And indeed what are the imperfect notes which I have imparted to you, but similitudines, obscure resemblances of those borders of gold I spake but now of? In which respect,
And indeed what Are the imperfect notes which I have imparted to you, but similitudines, Obscure resemblances of those borders of gold I spoke but now of? In which respect,
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The heavenly doctrine of the Preachers powred downe in great abundance like great showers of raine from heaven, they themselves were as golden spouts, at whose mouth though I set my pitchers as close and steady as I could,
The heavenly Doctrine of the Preachers poured down in great abundance like great showers of rain from heaven, they themselves were as golden spouts, At whose Mouth though I Set my pitchers as close and steady as I could,
notwithstanding you see they are full and runne over. Take you yet another similitude, that you may have similitudines, according to the letter of my Text, as the Seventy reade it.
notwithstanding you see they Are full and run over. Take you yet Another similitude, that you may have similitudines, according to the Letter of my Text, as the Seventy read it.
and howsoever in the plucking of them and sorting them many leaves are shattered, and some flowers lost, yet there are more left than can bee contained within the handfull of the time allotted.
and howsoever in the plucking of them and sorting them many leaves Are shattered, and Some flowers lost, yet there Are more left than can be contained within the handful of the time allotted.
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Wherefore now I will leave gathering, and fall to making up my Posie, winding up all the flowers orationis meae filo, with the remainder of the thrid of my discourse upon the Text.
Wherefore now I will leave gathering, and fallen to making up my Posy, winding up all the flowers orationis meae filo, with the remainder of the thrid of my discourse upon the Text.
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so out of Texts of Scripture, which are branches of the tree of life, issueth first the literall sense, which because it groweth immediatly out of the barke and stocke of the letter, resembleth the bud: and then the spirituall, which because it is most pleasant and beautifull to the eye of the soule, may bee likened to the blossome: and thirdly the morall sense, which because it is most fruitfull,
so out of Texts of Scripture, which Are branches of the tree of life, issueth First the literal sense, which Because it grows immediately out of the bark and stock of the Letter, resembles the bud: and then the spiritual, which Because it is most pleasant and beautiful to the eye of the soul, may be likened to the blossom: and Thirdly the moral sense, which Because it is most fruitful,
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and the blossome, which I called the spirituall, and the fruit, which I termed the morall, beare severall and distinct fruits. For instance, the bud yeelds this fruit, That it is lawfull for noble and honourable women, especially Kings wives & daughters, to weare rich attire and costly ornaments.
and the blossom, which I called the spiritual, and the fruit, which I termed the moral, bear several and distinct fruits. For instance, the bud yields this fruit, That it is lawful for noble and honourable women, especially Kings wives & daughters, to wear rich attire and costly Ornament.
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Lastly, the morall sense, which I termed the fruit, yeeldeth over and above this fruit, That what the friends of the Spouse here promise, all godly pastors and people ought to performe, that is, these out of the riches of their learning, they out of their worldly wealth ought to adorne and beautifie the Church,
Lastly, the moral sense, which I termed the fruit, yields over and above this fruit, That what the Friends of the Spouse Here promise, all godly Pastors and people ought to perform, that is, these out of the riches of their learning, they out of their worldly wealth ought to adorn and beautify the Church,
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if cloth of gold and silver, and borders of pearle and precious stones were as great a deformity to the minde as they are an ornament to the body, the Scripture would not set out Rebecca in bracelets and abiliments of gold, nor Ezekiel in the person of God upbraid the Synagogue as he doth:
if cloth of gold and silver, and borders of pearl and precious stones were as great a deformity to the mind as they Are an ornament to the body, the Scripture would not Set out Rebecca in bracelets and abiliments of gold, nor Ezekielem in the person of God upbraid the Synagogue as he does:
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and, Serico & purpurâ indutae Christum induere non possunt, auro & margaritis, & monilibus ornatae ornamenta pectoris perdiderunt (which I spare to English in favour of that sexe):
and, Serico & purpurâ indutae Christ Indure non possunt, auro & Margaritis, & monilibus ornatae Ornamenta Heart perdiderunt (which I spare to English in favour of that sex):
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yet, as I conceive, the holy Apostles & the devout Father in these & the like wholsome and necessary admonitions, condemne not simply Gods servants for the use,
yet, as I conceive, the holy Apostles & the devout Father in these & the like wholesome and necessary admonitions, condemn not simply God's Servants for the use,
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They taxe, and that most justly, three vices too common in these luxurious times, 1 Vanity in the garish forme of apparrell. 2 Excesse in the costly matter or stuffe. 3 Indecency and immodesty in both, or either.
They Tax, and that most justly, three vices too Common in these luxurious times, 1 Vanity in the garish Form of apparel. 2 Excess in the costly matter or stuff. 3 Indecency and immodesty in both, or either.
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which containeth in it a gracious promise made to the Church, either of larger bounds and limits, likened to the borders of gold, or of a greater measure of knowledge in holy Scriptures, quae sensibus aureae sunt eloquii nitore argenteae, or abundance of the gifts of the spirit, which no otherwise adorne the Church with their variety,
which Containeth in it a gracious promise made to the Church, either of larger bounds and Limits, likened to the borders of gold, or of a greater measure of knowledge in holy Scriptures, Quae sensibus Aurea sunt eloquii nitore argenteae, or abundance of the Gifts of the Spirit, which no otherwise adorn the Church with their variety,
Now if God hath made good these his promises to us, shall we make frustrate our holy vowes to him? the better he hath been to us, the worse shall we prove to him? hath hee made more of us than any Nation upon the earth,
Now if God hath made good these his promises to us, shall we make frustrate our holy vows to him? the better he hath been to us, the Worse shall we prove to him? hath he made more of us than any nation upon the earth,
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Sacriledge hath already picked out, and plucked away many Oe's and Spangles of silver from our Church, Heresie begins to corrupt her gold, God grant for our ungratitude and security in time we lose not both.
Sacrilege hath already picked out, and plucked away many Oe's and Spangle's of silver from our Church, Heresy begins to corrupt her gold, God grant for our ungratitude and security in time we loose not both.
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I will close up your stomacke, and my discourse, with the fruits of the morall sense of this Text. For the tree of life herein resembleth the Persian Pomecitrine, which (as Theophrastus and Pliny write) Simul frondescit, florescit, & fructificat;
I will close up your stomach, and my discourse, with the fruits of the moral sense of this Text. For the tree of life herein resembles the Persian Pomecitrine, which (as Theophrastus and pliny write) Simul frondescit, florescit, & fructificat;
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Wee. Who speak here? The three persons, say three of our prime late Divines, Junius, Mercer and Whitaker: nay rather, saith Rosetus out of Origen and Jerome, the friends of the Bride, or her companions.
we. Who speak Here? The three Persons, say three of our prime late Divines, Junius, Mercer and Whitaker: nay rather, Says Roseate out of Origen and Jerome, the Friends of the Bride, or her Sodales.
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then the Bridegroome, I have compared thee, O my love, to a troupe of horses in Pharaoh's chariots; thy cheekes are comely with rowes of stones, and thy necke with chaines.
then the Bridegroom, I have compared thee, Oh my love, to a troop of Horses in Pharaoh's chariots; thy cheeks Are comely with rows of stones, and thy neck with chains.
or you of the Laity? We of the Clergy, saith Aquinas, Rupertus, Sanctius, and Isidorus Hispalensis. For by the borders of gold are meant the holy Scriptures, which shine inwardly with the gold of spirituall senses,
or you of the Laity? We of the Clergy, Says Aquinas, Rupert, Sanctius, and Isidorus Hispalensis. For by the borders of gold Are meant the holy Scriptures, which shine inwardly with the gold of spiritual Senses,
for both are retainers to this Queene, both are friends and servants of this Spouse, bothy owe homage unto her, both must offer unto her gold, silver, and precious stones:
for both Are retainers to this Queen, both Are Friends and Servants of this Spouse, bothy owe homage unto her, both must offer unto her gold, silver, and precious stones:
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we out of the treasury of our knowledge, you of your wealth and substance. Our borders of gold are methodicall and elaborate Sermons and Treatises; yours are charitable deeds:
we out of the treasury of our knowledge, you of your wealth and substance. Our borders of gold Are methodical and elaborate Sermons and Treatises; yours Are charitable Deeds:
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and it were to be wished that they who preach seldomer did it alwayes more accurately, that the defect in the number might be supplied in the weight of their Sermons:
and it were to be wished that they who preach seldomer did it always more accurately, that the defect in the number might be supplied in the weight of their Sermons:
4 Fourthly, I observe that it is said borders of gold, with studs or spangs of silver, not borders of gold and silver, much lesse borders of silver, with studs of gold:
4 Fourthly, I observe that it is said borders of gold, with studs or spangs of silver, not borders of gold and silver, much less borders of silver, with studs of gold:
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Howsoever, considering the dulnesse of hearing, and meane capacity of the ordinary hearer, and brittlenesse of memorie in all, I wish those that are of most eminent gifts to dispense the mysteries of salvation more frequently than they usually doe, under pretence of more accurate preparation:
Howsoever, considering the dulness of hearing, and mean capacity of the ordinary hearer, and brittleness of memory in all, I wish those that Are of most eminent Gifts to dispense the Mysteres of salvation more frequently than they usually do, under pretence of more accurate preparation:
2 Secondly, I observe that it is here said borders of gold: the matter of the borders or chaines must be gold, the matter of our Sermons must be the pure word of God, which is compared in Scripture to the purest gold.
2 Secondly, I observe that it is Here said borders of gold: the matter of the borders or chains must be gold, the matter of our Sermons must be the pure word of God, which is compared in Scripture to the Purest gold.
For as Origen rightly inferreth, Sicut omne aurum quod fuit extra templum non est sanctificatum, ita omnis sensus qui reperitur extra divinam Scripturam, etsi admirabilis, non est sanctus;
For as Origen rightly infers, Sicut omne aurum quod fuit extra Templum non est sanctificatum, ita omnis sensus qui reperitur extra divinam Scripturam, Though admirabilis, non est Sanctus;
and St. Austines bookes of the Citie of God, and Eusebius his tractates De praeparatione, & demonstratione Evangelii, and Clemens Alexandrinus his Stromata;
and Saint Austine's books of the city of God, and Eusebius his tractates De preparation, & demonstration Evangelii, and Clemens Alexandrian his Stromata;
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the borders of gold were not made to set out the studs of silver, but contrariwise, the studs of silver to beautifie and illustrate the borders of gold. We must not apply divinity to art,
the borders of gold were not made to Set out the studs of silver, but contrariwise, the studs of silver to beautify and illustrate the borders of gold. We must not apply divinity to art,
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but art to divinity, lest we deservedly incurre the censure of St. Basil upon some preachers in his dayes, They preach art and wit, and not Christ crucified.
but art to divinity, lest we deservedly incur the censure of Saint Basil upon Some Preachers in his days, They preach art and wit, and not christ Crucified.
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sentences of Fathers, and other Authors, may be scattered in Sermons, as spangs of silver about the Spouse her border, the border must not be made of them.
sentences of Father's, and other Authors, may be scattered in Sermons, as spangs of silver about the Spouse her border, the border must not be made of them.
in a word, receiveth from you earthly trash, returneth to you heavenly treasure? When God commanded the people to bring offerings to the Lord, they brought them in so freely, that there needed a Proclamation to restraine their bounty.
in a word, receives from you earthly trash, returns to you heavenly treasure? When God commanded the people to bring offerings to the Lord, they brought them in so freely, that there needed a Proclamation to restrain their bounty.
And Livie reporteth of the Romans, that when the Tribunes complained that they wanted gold in the treasurie to offer to Apollo, the Matrons of Rome plucked off their bracelets, chaines and rings,
And Livy Reporteth of the Roman, that when the Tribunes complained that they wanted gold in the treasury to offer to Apollo, the Matrons of Rome plucked off their bracelets, chains and rings,
and setting them forth most gorgeously? O let not the Jewes exceed us Christians, let not Heresie, Idolatry and Superstition out-strip true Religion in sacred bounty.
and setting them forth most gorgeously? O let not the Jews exceed us Christians, let not Heresy, Idolatry and Superstition outstrip true Religion in sacred bounty.
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Will God, thinke you, enrich them, who spoyle him? will he build their houses, who pull downe his? will he increase their store, who robbe his wardrobe? will hee clothe them with his long white robe, who strip his Spouse of her attire and comely ornaments? Nay rather,
Will God, think you, enrich them, who spoil him? will he built their houses, who pull down his? will he increase their store, who rob his wardrobe? will he cloth them with his long white robe, who strip his Spouse of her attire and comely Ornament? Nay rather,
as Aeneas, though before he had purposed with himselfe to spare the life of Turnus, yet when hee espyed Pallas girdle about him, Et notis fulserunt cingula bullis.
as Aeneas, though before he had purposed with himself to spare the life of Turnus, yet when he espied Pallas girdle about him, Et Notes fulserunt cingula bullis.
when hee seeth his Priests garments upon sacrilegious persons, and the chaines and borders of his dearest Spouse upon their minions neckes, will say, Tun ' hinc spoliis indute meorum eripiêre mihi? shalt thou escape judgement, who hast robb'd mee thy Judge? shall I spare thee, whom I finde with mine owne goods about thee? shalt thou get out of my hands, who quaffest like Belshazzar in the bowles of my Sanctuary,
when he sees his Priests garments upon sacrilegious Persons, and the chains and borders of his dearest Spouse upon their minions necks, will say, Tun ' hinc spoliis indute meorum eripiêre mihi? shalt thou escape judgement, who hast robbed me thy Judge? shall I spare thee, whom I find with mine own goods about thee? shalt thou get out of my hands, who quaffest like Belshazzar in the bowls of my Sanctuary,
The friends that here promise to adorne the Spouse with rich borders, I compared to the foure Preachers, their Sermons to the foure borders, both in respect of the matter and the forme:
The Friends that Here promise to adorn the Spouse with rich borders, I compared to the foure Preachers, their Sermons to the foure borders, both in respect of the matter and the Form:
In the borders of Solomons Queene, there was the representation of a Dove, whence they are called Torim, which some translate Turtures aureas; and their preaching was not in the inticing words of mans wisedome,
In the borders of Solomons Queen, there was the representation of a Dove, whence they Are called Torim, which Some translate Tortures aureas; and their preaching was not in the enticing words of men Wisdom,
The first, as a Herald, proclaimed hostility, Awake, O sword, &c. The second, as a Steward of a Court, gave the charge, Charge the rich, &c. The third, as a Judge, pronounced a dreadfull sentence, In the day thou eatest thou shalt dye the death.
The First, as a Herald, proclaimed hostility, Awake, Oh sword, etc. The second, as a Steward of a Court, gave the charge, Charge the rich, etc. The third, as a Judge, pronounced a dreadful sentence, In the day thou Eatest thou shalt die the death.
if I may so speak, our spirituall offrings with a ric• discourse of his owne. Pliny writeth of the Opall stone, that it represented the colours of divers precious stones;
if I may so speak, our spiritual offerings with a ric• discourse of his own. pliny Writeth of the Opal stone, that it represented the colours of diverse precious stones;
Yee whom God hath enriched with store of learning, open your treasures, and say to the Spouse of Christ, out of these we will make thee borders of gold with studs of silver.
Ye whom God hath enriched with store of learning, open your treasures, and say to the Spouse of christ, out of these we will make thee borders of gold with studs of silver.
Yee of Gods people, whom hee hath blessed with worldly wealth, open your treasures, and say to the Spouse of Christ, out of these wee will make thee borders of gold with studs of silver:
Ye of God's people, whom he hath blessed with worldly wealth, open your treasures, and say to the Spouse of christ, out of these we will make thee borders of gold with studs of silver:
and then bee yee assured, God will open the treasures of his bounty, and the three persons in Trinity will say, We will make you borders of gold with studs of silver;
and then be ye assured, God will open the treasures of his bounty, and the three Persons in Trinity will say, We will make you borders of gold with studs of silver;
20. Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth her selfe a Prophetesse, to teach and seduce my servants to commit fornication,
20. Notwithstanding I have a few things against thee, Because thou sufferest that woman Jezebel, which calls her self a Prophetess, to teach and seduce my Servants to commit fornication,
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as many learned Commentatours upon this mysterious prophesie conceive, and the seven Letters written to the seven Churches of Asia immediatly represented by them,
as many learned Commentators upon this mysterious prophesy conceive, and the seven Letters written to the seven Churches of Asia immediately represented by them,
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as well appertaine to us in the autumne, for whom, as to those prime-roses that appeared in the spring of Christian piety and religion, to whom they were directed:
as well appertain to us in the autumn, for whom, as to those primroses that appeared in the spring of Christian piety and Religion, to whom they were directed:
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To the Angel that is Guardian, Centinell, or chiefe Watchman of the Church of England, thus writeth the Sonne of God by eternall generation, who hath eyes like a flame of fire to enlighten the darkest corners of the heart,
To the Angel that is Guardian, Centinel, or chief Watchman of the Church of England, thus Writeth the Son of God by Eternal generation, who hath eyes like a flame of fire to enlighten the Darkest corners of the heart,
and Schooles richly endowed, and Students in the Universities liberally maintained, and the poore in Hospitals charitably relieved, are standing testimonies and living evidences thereof:
and Schools richly endowed, and Students in the Universities liberally maintained, and the poor in Hospitals charitably relieved, Are standing testimonies and living evidences thereof:
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and abominations of the earth, Jezabel of Rome, which calleth her selfe a Prophetesse, and Mistresse of all Prophets and Prophetesses, by Priests and Jesuites to teach and deceive my servants, to make them commit spirituall fornication, and freely communicate with Idolaters;
and abominations of the earth, Jezebel of Rome, which calls her self a Prophetess, and Mistress of all prophets and Prophetesses, by Priests and Jesuits to teach and deceive my Servants, to make them commit spiritual fornication, and freely communicate with Idolaters;
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I will kill her children with death, and all the Churches shall know that I am hee that searcheth deep into the wounds of the heart and reines, and discover filthinesse & corruption in the inward parts;
I will kill her children with death, and all the Churches shall know that I am he that Searches deep into the wounds of the heart and reins, and discover filthiness & corruption in the inward parts;
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but unto you I say, and to the rest in great Britaine, as many as have not this doctrine of the Romish Jezabel, and which have not knowne the depths of Sathan her mysteries of iniquity, I will put upon you no other burden of Lawes or Canons but that which you have already:
but unto you I say, and to the rest in great Britain, as many as have not this Doctrine of the Romish Jezebel, and which have not known the depths of Sathan her Mysteres of iniquity, I will put upon you no other burden of Laws or Canonas but that which you have already:
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In this Letter observe we 1. The superscription mysterious, Ver. 18. 2. The contents various, presenting to our religious thoughts 1. A sweet insinuation, Ver. 19. 2. A sharpe reprehension, Ver. 20, 21. 3. A fearfull commination, Ver. 22, 23. 4. A comfortable conclusion, Ver. 24. In the superscription wee have an admirable description of the glorified body of our Redeemer, which shineth more brightly than a flame of fire, or the finest metall glowing in the furnace:
In this letter observe we 1. The superscription mysterious, Ver. 18. 2. The contents various, presenting to our religious thoughts 1. A sweet insinuation, Ver. 19. 2. A sharp reprehension, Ver. 20, 21. 3. A fearful commination, Ver. 22, 23. 4. A comfortable conclusion, Ver. 24. In the superscription we have an admirable description of the glorified body of our Redeemer, which shines more brightly than a flame of fire, or the Finest metal glowing in the furnace:
and feet like brasse, to support his Church, and bruise the enemies thereof, I know thy workes, proceeding from thy love, and thy love testified by thy service, and thy service approved by thy faith, and thy faith tryed by thy patience; and that the silver springs of thy bounty have more overflowed at the last, than at the first.
and feet like brass, to support his Church, and bruise the enemies thereof, I know thy works, proceeding from thy love, and thy love testified by thy service, and thy service approved by thy faith, and thy faith tried by thy patience; and that the silver springs of thy bounty have more overflowed At the last, than At the First.
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Thus farre the sweet insinuation, which afterwards falls into a sharpe reprehension, like as the sweet river Hypanis into the bitter fountaine Exampeus.
Thus Far the sweet insinuation, which afterwards falls into a sharp reprehension, like as the sweet river Hypanis into the bitter fountain Example.
Notwithstanding I have an action against thee, that thou sufferest the filthy Strumpet Jezebel to corrupt the bodies and soules of my servants, by permitting corporall fornication to them,
Notwithstanding I have an actium against thee, that thou sufferest the filthy Strumpet Jezebel to corrupt the bodies and Souls of my Servants, by permitting corporal fornication to them,
Ubi peccavit punietur, where she swilled in her stolne waters that rellished so sweet in her mouth, shee shall take downe her bitter potion; Ubi oblectamentum ibi tormentum.
Ubi peccavit punietur, where she swilled in her stolen waters that relished so sweet in her Mouth, she shall take down her bitter potion; Ubi oblectamentum There Tormentum.
Of which plagues of Jezebel, when God shall open the vials mouth: at this time I purpose to gather some few observations from the two former branches of this Scripture;
Of which plagues of Jezebel, when God shall open the vials Mouth: At this time I purpose to gather Some few observations from the two former branches of this Scripture;
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in the application I will demonstrate that the Pseudo-catholike Romane Church, otherwise called the Whore of Babylon, is Jezebel, or worse, if worse may bee:
in the application I will demonstrate that the Pseudo-catholic Roman Church, otherwise called the Whore of Babylon, is Jezebel, or Worse, if Worse may be:
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as God shall assist mee with his Spirit, and endue mee with power from above, for which I beseech you all to joyn with mee in prayer. O most gracious God, &c. And to the Angel of the Church in Thyatira, write, &c. The Naturalists observe, that the thickest and best hony is that which is squeezed last out of the combe:
as God shall assist me with his Spirit, and endue me with power from above, for which I beseech you all to join with me in prayer. Oh most gracious God, etc. And to the Angel of the Church in Thyatira, write, etc. The Naturalists observe, that the thickest and best honey is that which is squeezed last out of the comb:
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which consideration should stirre up our religious thoughts and affections to entertain with greatest alacrity and singular respect the admonitions and prophecies delivered in this booke,
which consideration should stir up our religious thoughts and affections to entertain with greatest alacrity and singular respect the admonitions and prophecies Delivered in this book,
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If that of the Poet be true, that the beames of the Sunne shine most pleasantly at his setting, how pleasant and deare ought the light of this Propheticall booke be unto us, which is the last irradiation and glissoning of the Sunne of righteousnesse? In it discerne we may 1. Counsels, chapt. 2.3. 2. Predictions of the state of the Church. 1. Militant, from the 4th to the 21. 2. Triumphant, from the 21. to the end.
If that of the Poet be true, that the beams of the Sun shine most pleasantly At his setting, how pleasant and deer ought the Light of this Prophetical book be unto us, which is the last irradiation and glissoning of the Sun of righteousness? In it discern we may 1. Counsels, Chapter. 2.3. 2. Predictions of the state of the Church. 1. Militant, from the 4th to the 21. 2. Triumphant, from the 21. to the end.
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As all water ariseth either from Springs below, or falleth from the Clouds above; so all knowledge is either gathered from the creatures by naturall reason, grounded upon experience,
As all water arises either from Springs below, or falls from the Clouds above; so all knowledge is either gathered from the creatures by natural reason, grounded upon experience,
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and I deny not but some also may per raptum, as I am perswaded John Hus did before his martyrdome in those words, which are stampt in the coyne of those dayes yet to be seen:
and I deny not but Some also may per raptum, as I am persuaded John Hus did before his martyrdom in those words, which Are stamped in the coin of those days yet to be seen:
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Note wee herein, that Saint John received this revelation in his exile or banishment, to teach us, that Gods servants may be banished out of their native soyle,
Note we herein, that Saint John received this Revelation in his exile or banishment, to teach us, that God's Servants may be banished out of their native soil,
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Secondly, Saint John received this prophesie as he was in the spirit, to intimate unto us, that this booke is of a spirituall interpretation. Thirdly, he received it on the Lords day, to lesson us, that God most blesseth our meditations on this day;
Secondly, Saint John received this prophesy as he was in the Spirit, to intimate unto us, that this book is of a spiritual Interpretation. Thirdly, he received it on the lords day, to Lesson us, that God most Blesses our meditations on this day;
or from the matter herein contained, which is mysticall, hidden, and for the most part of things future, very obscure before the event and issue manifest them, not from Saint Johns manner of expressing them:
or from the matter herein contained, which is mystical, hidden, and for the most part of things future, very Obscure before the event and issue manifest them, not from Saint Johns manner of expressing them:
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in which, as Saint Jerome hath observed, Quot verba, tot Sacramenta, there are neere as many mysteries and figures, and aenigmaticall expressions, as words:
in which, as Saint Jerome hath observed, Quot verba, tot Sacraments, there Are near as many Mysteres and figures, and enigmatical expressions, as words:
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for this is the booke spoken of in this booke, sealed with seven seales, answerable to the seven letters enclosed in it, directed to the seven Churches of Asia, to Ephesus, Smyrna, Sardis, Pergamus, Philadelphia, Laodicea,
for this is the book spoken of in this book, sealed with seven Seals, answerable to the seven letters enclosed in it, directed to the seven Churches of Asia, to Ephesus, Smyrna, Sardis, Pergamos, Philadelphia, Laodicea,
As Irenaeus his peaceable temper, and Lactantius his milkie veine, and Eusebius his piety, and Chrysostomes golden mouth; and contrariwise Jacobs subtilty, and Edoms cruelty, and Nabals folly, and Seneca his end, and Protesilaus his destiny were written in their names:
As Irnaeus his peaceable temper, and Lactantius his milky vein, and Eusebius his piety, and Chrysostomes golden Mouth; and contrariwise Jacobs subtlety, and Edoms cruelty, and Nabals folly, and Senecca his end, and Protesilaus his destiny were written in their names:
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yet is the correspondency between these names, and the condition of these Churches at the time when Saint John, as Christ his amanuensis, wrote these letters to them, very remarkable:
yet is the correspondency between these names, and the condition of these Churches At the time when Saint John, as christ his amanuensis, wrote these letters to them, very remarkable:
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1. By the name Ephesus, so termed, quasi NONLATINALPHABET, or NONLATINALPHABET, signifying remission or slacking, they may bee put in minde of slacking or back-sliding, wherewith the Spirit upbraideth this Church, Thou hast left thy first love:
1. By the name Ephesus, so termed, quasi, or, signifying remission or slacking, they may be put in mind of slacking or backsliding, wherewith the Spirit upbraideth this Church, Thou hast left thy First love:
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2. By the name Smyrna, signifying lacrymam myrrhae, the dropping or teares of myrrhe, they may be put in mind of the cup of teares, which this Angel was to drinke:
2. By the name Smyrna, signifying lacrymam myrrhae, the dropping or tears of myrrh, they may be put in mind of the cup of tears, which this Angel was to drink:
3. By the name Pergamus, quasi NONLATINALPHABET, or NONLATINALPHABET, signifying beyond, or out of the bounds of marriage, they may be put in mind of the Nicolaitans abounding in this Church, who were great abusers of marriage:
3. By the name Pergamos, quasi, or, signifying beyond, or out of the bounds of marriage, they may be put in mind of the Nicolaitans abounding in this Church, who were great Abusers of marriage:
5. By the name Philadelphia, signifying brotherly love, they may bee put in minde of this vertue, whose proper worke it is, to cover multitude of sinnes; which because it was eminent in many of this Church, the Spirit covereth all her infirmities,
5. By the name Philadelphia, signifying brotherly love, they may be put in mind of this virtue, whose proper work it is, to cover multitude of Sins; which Because it was eminent in many of this Church, the Spirit Covereth all her infirmities,
6. By the name Laodicea, quasi NONLATINALPHABET, signifying the righteousnesse or customes of the people, they may bee put in minde of the condition of the common sort in this Church and else-where, who are well conceited of themselves,
6. By the name Laodicea, quasi, signifying the righteousness or customs of the people, they may be put in mind of the condition of the Common sort in this Church and elsewhere, who Are well conceited of themselves,
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7. Lastly, by the name Thyatira, so called, NONLATINALPHABET, signifying to runne mad after, and spend ones selfe, they may bee put in minde of those in Thyatira, who ranne awhoring after Jezebel, and spent their estates upon her, and committed filthinesse with her:
7. Lastly, by the name Thyatira, so called,, signifying to run mad After, and spend ones self, they may be put in mind of those in Thyatira, who ran awhoring After Jezebel, and spent their estates upon her, and committed filthiness with her:
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And to the Angel of the Church in Thyatira, write, I know thy workes, &c. Notwithstanding I have a few things against thee, &c. These Verses resemble the branches of the tree of life, which bare twelve maner of fruits.
And to the Angel of the Church in Thyatira, write, I know thy works, etc. Notwithstanding I have a few things against thee, etc. These Verses resemble the branches of the tree of life, which bore twelve manner of fruits.
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3. The third is the glorious majesty and divinity of our Saviour, who was before stiled the Sonne of man, but is here called the Sonne of God, and described with eyes like a flame of fire, piercing through the thickest darknesse;
3. The third is the glorious majesty and divinity of our Saviour, who was before styled the Son of man, but is Here called the Son of God, and described with eyes like a flame of fire, piercing through the thickest darkness;
and with feet like fine brasse, walking through the midst of all the Churches, and yet no way defiled, according to the words of the Prophet, the waies of the Lord are undefiled.
and with feet like fine brass, walking through the midst of all the Churches, and yet no Way defiled, according to the words of the Prophet, the ways of the Lord Are undefiled.
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the physician of our soules, who hath cured all our wounds with the smart of his, prescribeth the weak Angel of Thyatira but one pill, and that a gentle one;
the Physician of our Souls, who hath cured all our wounds with the smart of his, prescribeth the weak Angel of Thyatira but one pill, and that a gentle one;
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and of those few insisteth but upon one. 5. The fifth is the condition of good workes, to which foure things are required; faith, love, service, and patience:
and of those few insisteth but upon one. 5. The fifth is the condition of good works, to which foure things Are required; faith, love, service, and patience:
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and lastly, the performers of them must be constant in them, and resolve patiently to endure all crosses and oppositions from men or Satan, who seek to stay them in their godly proceedings.
and lastly, the performers of them must be constant in them, and resolve patiently to endure all Crosses and oppositions from men or Satan, who seek to stay them in their godly proceedings.
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7. The seventh is the state and condition of the Church Militant, which at the best is like the Moone at the full, in which wee may discerne some blacke spots. The sweetest Pomegranet hath some rotten graine, the fairest beauty hath a freckle or wrinckle, the most orient Ruby a cloud,
7. The seventh is the state and condition of the Church Militant, which At the best is like the Moon At the full, in which we may discern Some black spots. The Sweetest Pomegranate hath Some rotten grain, the Fairest beauty hath a freckle or wrinkle, the most orient Ruby a cloud,
Simon Magus had his Helena, Marcion his femall fore-runner, Apelles his Philumena, Montanus his Maximilla, Donatus his Lucillia, Elpidius his Agape, Priscillian his Galla, Arius the Prince his sister, Nicolaus Antiochenus his feminine troupes and quires,
Simon Magus had his Helena, Marcion his female forerunner, Apelles his Philumena, Montanus his Maximilla, Donatus his Lucillia, Elpidius his Agape, Priscillian his Galla, Arius the Prince his sister, Nicolaus Antiochenus his Faemin troops and quires,
and all Arch-heretickes some strumpets or other, to serve them for midwives when they were in travell with monstrous and mishapen heresies: Thou sufferest the woman Jezebel.
and all Arch-heretics Some strumpets or other, to serve them for midwives when they were in travel with monstrous and Misshapen heresies: Thou sufferest the woman Jezebel.
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Not to goe out of this City of Thyatira for instance, we can produce a Lydia for a Jezebel; where the Divell now vented poyson by the impure mouth of Jezebel, God poured out before the sweet oyntment of the Gospel by the mouth of Lydia, whose heart he opened, that shee attended to those things which were spoken of Paul.
Not to go out of this city of Thyatira for instance, we can produce a Lydia for a Jezebel; where the devil now vented poison by the impure Mouth of Jezebel, God poured out before the sweet ointment of the Gospel by the Mouth of Lydia, whose heart he opened, that she attended to those things which were spoken of Paul.
11. The eleventh is a consideration of the odious filthinesse of Idolatry, which the Scripture termeth the soules naughtinesse, and spirituall fornication: To commit fornication.
11. The eleventh is a consideration of the odious filthiness of Idolatry, which the Scripture termeth the Souls naughtiness, and spiritual fornication: To commit fornication.
but our meates and drinkes also, and turneth the food of the body into the poyson of the soule to such as familiarly converse and table with Idolaters,
but our Meats and drinks also, and turns the food of the body into the poison of the soul to such as familiarly converse and table with Idolaters,
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Yee are stiled Embassadours of the King of Heaven, Stewards of the houshold of faith, Interpreters of the Oracles of God, Dispensers of the mysteries of salvation, Keepers of the Seales of grace:
Ye Are styled ambassadors of the King of Heaven, Stewards of the household of faith, Interpreters of the Oracles of God, Dispensers of the Mysteres of salvation, Keepers of the Seals of grace:
The Ministers of the Gospel resemble Angels in many things: 1. Angels are ministring spirits, and the Preachers of the Gospel are spirituall Ministers.
The Ministers of the Gospel resemble Angels in many things: 1. Angels Are ministering spirits, and the Preachers of the Gospel Are spiritual Ministers.
6. The Angels poure out the vialls of the wrath of God upon the earth, and the Ministers are appointed to denounce Gods judgements and plagues to the wicked world.
6. The Angels pour out the vials of the wrath of God upon the earth, and the Ministers Are appointed to denounce God's Judgments and plagues to the wicked world.
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9. The Angels carry the soules of them that dye in the Lord into Abrahams bosome (Luke 16.22.) and the Ministers of the Gospel give them their passe, and furnish them with their last viaticum.
9. The Angels carry the Souls of them that die in the Lord into Abrahams bosom (Lycia 16.22.) and the Ministers of the Gospel give them their pass, and furnish them with their last viaticum.
how can wee thinke too worthily of that sacred order, into which the Sonne of God was solemnly invested by his Father? I speake nothing to impeach the dignity of any lawfull profession;
how can we think too worthily of that sacred order, into which the Son of God was solemnly invested by his Father? I speak nothing to impeach the dignity of any lawful profession;
and God get glory by our dis-esteeme, we should desire nothing rather than to be accounted the off-scouring of all things on the earth, that so wee might shine hereafter like precious stones in the foundation of the celestiall Jerusalem.
and God get glory by our disesteem, we should desire nothing rather than to be accounted the offscouring of all things on the earth, that so we might shine hereafter like precious stones in the Foundation of the celestial Jerusalem.
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be not cursed Chams in discovering the nakednesse of your ghostly fathers. Alexander thought that he could not lay too much cost upon the deske, in which Homers Poems lay;
be not cursed Chams in discovering the nakedness of your ghostly Father's. Alexander Thought that he could not lay too much cost upon the desk, in which Homers Poems lay;
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and we daily see how those who take delight in musicke, beautifie and adorn the instrument they play upon with varnish, purfle, gilt painting, and rich lace: in like maner,
and we daily see how those who take delight in music, beautify and adorn the Instrument they play upon with varnish, purfle, gilded painting, and rich lace: in like manner,
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if you were ravished with the sweet straines of the songs of Sion, ye would make better reckoning of the Instruments and Organs of the holy Spirit, by which God maketh melodie in your hearts:
if you were ravished with the sweet strains of the songs of Sion, you would make better reckoning of the Instruments and Organs of the holy Spirit, by which God makes melody in your hearts:
Let it not then be offensive to you to heare your dutie, which is as plaine to be read as ours, in the stile here attributed to the Pastour of Laodicea, the Angell. It is that you entertaine your diligent and faithfull Pastours,
Let it not then be offensive to you to hear your duty, which is as plain to be read as ours, in the style Here attributed to the Pastor of Laodicea, the Angel. It is that you entertain your diligent and faithful Pastors,
and make them partakers of the best things wherewith God hath blessed you. Angelo, to the Angel, in the singular number, chiefe Pastour or Bishop of the Church.
and make them partakers of the best things wherewith God hath blessed you. Angelo, to the Angel, in the singular number, chief Pastor or Bishop of the Church.
who are to order the affaires of the Church, and governe the Clergie, as the Peripatetickes teach, that Angels direct and governe the motions of the celestiall spheres:
who Are to order the affairs of the Church, and govern the Clergy, as the Peripatetics teach, that Angels Direct and govern the motions of the celestial spheres:
therefore Epiphanius, and St. Austine, and most of the later Interpreters also, paraphrase Angelo by Episcopo illic constituto: and verily the manner of the superscription,
Therefore Epiphanius, and Saint Augustine, and most of the later Interpreters also, Paraphrase Angelo by Bishop illic constituto: and verily the manner of the superscription,
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For supposing more Ministers in London of equall ranke and dignitie as there are, who would indorse a letter on this manner, To the Pastour of London, unlesse he meant the Bishop or chiefe Pastour? Now it is evident out of the twentieth chapter of the Acts, ver. 17. and all ancient stories, that there were divers Ministers or Presbyters in each of these seven Churches:
For supposing more Ministers in London of equal rank and dignity as there Are, who would indorse a Letter on this manner, To the Pastor of London, unless he meant the Bishop or chief Pastor? Now it is evident out of the twentieth chapter of the Acts, ver. 17. and all ancient stories, that there were diverse Ministers or Presbyters in each of these seven Churches:
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who is here blamed for suffering Jezebel to teach: which sheweth that he had Episcopall power and authoritie to silence and suspend her, or any other erroneous Teacher within his Diocesse.
who is Here blamed for suffering Jezebel to teach: which shows that he had Episcopal power and Authority to silence and suspend her, or any other erroneous Teacher within his Diocese.
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What should I adde out of Irenaeus; Polycarpus ab Apostolis in ea quae est Smyrnae Ecclesiâ constitutus est Episcopus, quem nos vidimus in primâ aetate nostrâ;
What should I add out of Irnaeus; Polycarp ab Apostles in ea Quae est Smyrnae Ecclesiâ Constituted est Episcopus, Whom nos vidimus in primâ Age nostrâ;
That thou sufferest. Diodorus Siculus reporteth that the ancient Kings of Egypt made a kinde of medley of religion to serve their turne, that the people might thereby be distracted,
That thou sufferest. Diodorus Siculus Reporteth that the ancient Kings of Egypt made a kind of medley of Religion to serve their turn, that the people might thereby be distracted,
And we reade likewise in Socrates, of Themistius, that he laboured to perswade Valens the Emperour, that God was well pleased with varietie of sects, dum it a pluribus modis colitur,
And we read likewise in Socrates, of Themistius, that he laboured to persuade Valens the Emperor, that God was well pleased with variety of Sects, dum it a Pluribus modis colitur,
And Father Parsons, with whom Bodine the great Statesman of France, and Cardinall Allen, and William Bishop, Seminarie Priest, joyne hearts and pens, spending the strength of their wit,
And Father Parsons, with whom Bodine the great Statesman of France, and Cardinal Allen, and William Bishop, Seminary Priest, join hearts and pens, spending the strength of their wit,
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taking upon them to prove, first, in Thesi, that Religions, differing in substantiall points, and fundamentall grounds, are comportable in the same Kingdome:
taking upon them to prove, First, in Thessia, that Religions, differing in substantial points, and fundamental grounds, Are comportable in the same Kingdom:
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and in Hypothesi, that it is not only lawfull and expedient, but also honourable for the King of Great Britaine to permit the publicke profession and practice of the Romish Religion within his Kingdomes.
and in Hypothesis, that it is not only lawful and expedient, but also honourable for the King of Great Britain to permit the public profession and practice of the Romish Religion within his Kingdoms.
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and how is it possible to devote our will against our will? This reason against forcing Religion seemed so forcible to Theodoricus, that he forbad all Inquisitions and Tortures in case of Religion.
and how is it possible to devote our will against our will? This reason against forcing Religion seemed so forcible to Theodoricus, that he forbade all Inquisitions and Tortures in case of Religion.
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The Emperours of Germanie tolerate Lutherans and Zuinglians, the French King Hugonots, the Grand-Seignior Christians, the Pope Jewes in Rome; whereunto Bodin addeth the example of the ancient Romans, who permitted the free use of their Religion to all the Nations they conquered:
The emperors of Germany tolerate Lutherans and Zwinglians, the French King Huguenots, the Grand-Seignior Christians, the Pope Jews in Room; whereunto Bodin adds the Exampl of the ancient Romans, who permitted the free use of their Religion to all the nations they conquered:
Can any man of learning and judgement once dreame, that our Lords meaning was thereby to inhibite all proceedings against Heretikes and wicked livers? to enjoyne all Magistrates to suffer vertue and vice, truth and heresie to grow together in the Church till the harvest, that is, the end of the world? Could Doctor Bishop or any other Papist perswade himselfe that our Saviour commandeth that to be done,
Can any man of learning and judgement once dream, that our lords meaning was thereby to inhibit all proceedings against Heretics and wicked livers? to enjoin all Magistrates to suffer virtue and vice, truth and heresy to grow together in the Church till the harvest, that is, the end of the world? Could Doctor Bishop or any other Papist persuade himself that our Saviour commands that to be done,
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for which he here blameth the Angell of Thyatira, and before the Angell of Pergamus? Doe not all Papists defend the Inquisition in Spaine and Italie, and the Pope their Master his proceedings against Protestants, under the name of Heretikes? Certainely if Christ in this parable absolutely commands a toleration of Heretickes and Schismatikes, under the name of tares, the Popish Inquisition is a transgression of Christs command, by their owne inference from it:
for which he Here blameth the Angel of Thyatira, and before the Angel of Pergamos? Do not all Papists defend the Inquisition in Spain and Italy, and the Pope their Master his proceedings against Protestants, under the name of Heretics? Certainly if christ in this parable absolutely commands a toleration of Heretics and Schismatics, under the name of tares, the Popish Inquisition is a Transgression of Christ command, by their own Inference from it:
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and hath been long agoe by the Ancients declared to be this, that God suffereth hypocrites and dissemblers to mingle themselves with godly Professours in the visible Church, whom because we cannot sufficiently discerne and distinguish, who know not the hearts of men, he forbiddeth us to attempt an universall and utter extirpation of them, in this respect only,
and hath been long ago by the Ancients declared to be this, that God suffers Hypocrites and dissemblers to mingle themselves with godly Professors in the visible Church, whom Because we cannot sufficiently discern and distinguish, who know not the hearts of men, he forbiddeth us to attempt an universal and utter extirpation of them, in this respect only,
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What maketh this for the toleration of open Idolatours, and known Heretikes, or scandalous livers, who if they be not weeded out by execution of penall Statutes or Ecclesiasticall censures, will hinder the growth of all vertue and Religion? Wherefore the case being so cleere, that this text of Scripture is shamefully wrested by the Adversarie, I leave the Patrons of toleration to be disciplined by the Jesuit Maldonat, who in his Comment upon this text, strikes them smartly with his feruler that abuse this place (as he saith) to prove that Heretikes are not at all to be punished,
What makes this for the toleration of open Idolaters, and known Heretics, or scandalous livers, who if they be not weeded out by execution of penal Statutes or Ecclesiastical censures, will hinder the growth of all virtue and Religion? Wherefore the case being so clear, that this text of Scripture is shamefully wrested by the Adversary, I leave the Patrons of toleration to be disciplined by the Jesuit Maldonatus, who in his Comment upon this text, strikes them smartly with his feruler that abuse this place (as he Says) to prove that Heretics Are not At all to be punished,
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I come to the ancient Fathers, who indeed justly taxe the heathen for follie and crueltie, in forcing their idolatrous worship upon Christians by the sword, which they were never able,
I come to the ancient Father's, who indeed justly Tax the heathen for folly and cruelty, in forcing their idolatrous worship upon Christians by the sword, which they were never able,
They dislike not, after gentle remedies have proved uneffectuall, to use severitie against obstinate Heretikes. For though Saint Bernard saith truely, Fides suadenda, non imponenda;
They dislike not, After gentle remedies have proved uneffectual, to use severity against obstinate Heretics. For though Saint Bernard Says truly, Fides suadenda, non imponenda;
yet Tertullian affirmeth as truely in another case, Contumacie is to be dealt roughly withall, durities vincenda est, non suadenda, obstinacie is to be compelled, not perswaded.
yet Tertullian Affirmeth as truly in Another case, Contumacy is to be dealt roughly withal, Duties vincenda est, non suadenda, obstinacy is to be compelled, not persuaded.
2 Outward, as to goe to Church to heare Sermons, to be present at the administring of the Sacraments, to make open profession of our faith by word of mouth, or writing:
2 Outward, as to go to Church to hear Sermons, to be present At the administering of the Sacraments, to make open profession of our faith by word of Mouth, or writing:
Yea, but is it not cruelty to trouble men or women for their conscience? to compell people by violent meanes, to communicate with that service which in their heart they abhorre? supposing it to bee the true worship of God to which the State compelleth (though they that are forced to it deem otherwise) to enforce them in this case to it, is no persecution at all,
Yea, but is it not cruelty to trouble men or women for their conscience? to compel people by violent means, to communicate with that service which in their heart they abhor? supposing it to be the true worship of God to which the State compelleth (though they that Are forced to it deem otherwise) to enforce them in this case to it, is no persecution At all,
as Theodosius, who for a while bare with the Arrians, but as soone as hee had strength enough against them, prohibited them all meetings, deprived them of the benefit of making Wills, and forbad all disputing about the equality of the persons in the Trinity,
as Theodosius, who for a while bore with the Arians, but as soon as he had strength enough against them, prohibited them all meetings, deprived them of the benefit of making Wills, and forbade all disputing about the equality of the Persons in the Trinity,
and so no good presidents for Orthodoxe Christians. In briefe, they are all either impertinent or inconsequent, and are over-borne with stronger reasons,
and so no good Presidents for Orthodox Christians. In brief, they Are all either impertinent or inconsequent, and Are overborne with Stronger Reasons,
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1. First, by divers Religions, we understand Religions differing in main grounds and substantiall points of faith, not in the outward forme of discipline, much lesse in the habit or furniture of Rites and Ceremonies onely.
1. First, by diverse Religions, we understand Religions differing in main grounds and substantial points of faith, not in the outward Form of discipline, much less in the habit or furniture of Rites and Ceremonies only.
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Monendo potiùs quàm minando, & verbis magis quàm verberibus, to use rather commonitions than comminations, words than blowes, discourses than legall courses, arguments than torments.
Monendo potiùs quàm minando, & verbis magis quàm verberibus, to use rather commonitions than comminations, words than blows, discourses than Legal courses, Arguments than torments.
3. Thirdly, in making and executing penall Statutes against Heretickes and Idolaters, all Christian Princes and States must wash their hands from bloud,
3. Thirdly, in making and executing penal Statutes against Heretics and Idolaters, all Christian Princes and States must wash their hands from blood,
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and they who are too quick in plucking at those that differ from them in Religion, root up those oft-times for tares, which if they had been permitted longer to grow, might have proved good corne.
and they who Are too quick in plucking At those that differ from them in Religion, root up those ofttimes for tares, which if they had been permitted longer to grow, might have proved good corn.
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4. Fourthly, they must put a great difference between those that are infected with Hereticall opinions, whereof some are ring-leaders, some are followers, some are obstinate, others flexible, some are turbulent, others peaceable;
4. Fourthly, they must put a great difference between those that Are infected with Heretical opinions, whereof Some Are ringleaders, Some Are followers, Some Are obstinate, Others flexible, Some Are turbulent, Others peaceable;
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To the particular instances brought from our neighbour Nations that are repugnant to this rule, wee answer with Saint Bernard: Wee approve their zeale,
To the particular instances brought from our neighbour nations that Are repugnant to this Rule, we answer with Saint Bernard: we approve their zeal,
or the wife that lieth in thy bosome, or thy friend, which is as thine own soule, entice thee secretly, saying, Let us goe and serve other gods, thine eye shall not pity him,
or the wife that lies in thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other God's, thine eye shall not pity him,
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For what fellowship hath righteousnesse with unrighteousnesse? and what communion hath light with darknesse? or what concord hath Christ with Belial? and what agreement hath the Temple of God with Idols?
For what fellowship hath righteousness with unrighteousness? and what communion hath Light with darkness? or what concord hath christ with Belial? and what agreement hath the Temple of God with Idols?
3. Thirdly, if these testimonies of everlasting truth perswade us not, that God, who is truth, must be worshipped in truth, and not with lyes, and in a false manner;
3. Thirdly, if these testimonies of everlasting truth persuade us not, that God, who is truth, must be worshipped in truth, and not with lies, and in a false manner;
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5. Fifthly, what shall I adde hereunto save this, that the bare permission of Idolatry was such a blurre to Solomon, and most of the succeeding Kings of Juda, that it obscured the lustre,
5. Fifthly, what shall I add hereunto save this, that the bore permission of Idolatry was such a blur to Solomon, and most of the succeeding Kings of Juda, that it obscured the lustre,
But thrice happy Hezekiah, who by demolishing the brasen Serpent which Moses had made (because the children of Israel burned incense to it) erected to himselfe an everlasting monument of praise.
But thrice happy Hezekiah, who by demolishing the brazen Serpent which Moses had made (Because the children of Israel burned incense to it) erected to himself an everlasting monument of praise.
Why? what eminent vertues had Josiah above others? what noble acts did he, which the Spirit values at so high a rate? no other than those which we find recounted in the books of Kings and Chronicles: Hee brake downe the Altars of Baalim, and cut downe the Images that were on high upon them, hee brake also the groves and the carved Images,
Why? what eminent Virtues had Josiah above Others? what noble acts did he, which the Spirit value's At so high a rate? no other than those which we find recounted in the books of Kings and Chronicles: He brake down the Altars of Baalim, and Cut down the Images that were on high upon them, he brake also the groves and the carved Images,
He defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his sonne or his daughter passe through the fire to Moloch:
He defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter pass through the fire to Moloch:
and the high places that were before Jerusalem, which Solomon had builded, and so he tooke away all the abominations out of all the countries that pertained to the children of Israel,
and the high places that were before Jerusalem, which Solomon had built, and so he took away all the abominations out of all the countries that pertained to the children of Israel,
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our Saviour delivereth a Parable of a certaine man that made a great Supper, and when the guests that were bid came not in, the Master said to his servants, Goe to the high wayes and hedges, to compell them to come in, that my house may be filled.
our Saviour Delivereth a Parable of a certain man that made a great Supper, and when the guests that were bid Come not in, the Master said to his Servants, Go to the high ways and hedges, to compel them to come in, that my house may be filled.
On which ground St. Austine thus descanteth, What are the hedges here meant, but schismes and heresies, that make partitions and separations in the house of God? from which when the sheepe of Christ are pulled, let them not find fault because they are haled,
On which ground Saint Augustine thus descanteth, What Are the hedges Here meant, but schisms and heresies, that make partitions and separations in the house of God? from which when the sheep of christ Are pulled, let them not find fault Because they Are haled,
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A prudent advice, and seriously to be thought upon by all that murmure and repine at the Church and States proceedings against obstinate Recusants, be they Papists or Brownists:
A prudent Advice, and seriously to be Thought upon by all that murmur and repine At the Church and States proceedings against obstinate Recusants, be they Papists or Brownists:
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they could not mislike that they are compelled, if they entered into a serious consideration whither they are compelled to goe, to wit, to a marriage Supper, to partake of the Manna of the Word and Sacraments.
they could not mislike that they Are compelled, if they entered into a serious consideration whither they Are compelled to go, to wit, to a marriage Supper, to partake of the Manna of the Word and Sacraments.
O happy violence, that puls men out of hell fire, happie bonds that tye us to Christs body, happy fetters that hold our feet in the way of peace, happy scourges and whips that drive us into heaven, happy outward compulsion that workes inward compunction!
Oh happy violence, that puls men out of hell fire, happy bonds that tie us to Christ body, happy fetters that hold our feet in the Way of peace, happy scourges and whips that drive us into heaven, happy outward compulsion that works inward compunction!
7 Seventhly, to these constraining arguments for compulsories against refractarie persons, we may adde infinite examples of zealous Princes, to counterpoize all the presidents brought before for connivencie at schisme or heresie.
7 Seventhly, to these constraining Arguments for compulsories against refractory Persons, we may add infinite Examples of zealous Princes, to counterpoise all the Presidents brought before for connivency At Schism or heresy.
And Nebuchadnezzar made a Decree, That every people, nation and language, which spake any blasphemie against the God of Shadrach, Misach, and Abednego, should be drawne in pieces,
And Nebuchadnezzar made a decree, That every people, Nation and language, which spoke any blasphemy against the God of Shadrach, Meshach, and Abednego, should be drawn in Pieces,
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Constantine the Great appointed that all the Temples of Heretickes should be pulled downe, and that it should not be lawfull for them to assemble together in publike or private.
Constantine the Great appointed that all the Temples of Heretics should be pulled down, and that it should not be lawful for them to assemble together in public or private.
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And that Theodosius and later Emperours were as quicke against them, it appeares by the Code of Justinian; Let all heresies, forbidden by the law of God and Imperiall sanctions, keepe silence for ever.
And that Theodosius and later emperors were as quick against them, it appears by the Code of Justinian; Let all heresies, forbidden by the law of God and Imperial sanctions, keep silence for ever.
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These Manichees therefore we punish with confiscation of goods, we debarre them from buying or selling, bequeathing goods or lands by will or otherwise, from recovering any legacies, or enjoying their fathers inheritance:
These manichees Therefore we Punish with confiscation of goods, we debar them from buying or selling, bequeathing goods or Lands by will or otherwise, from recovering any legacies, or enjoying their Father's inheritance:
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8 Eighthly, for the mitigation of which lawes, when the Hereticks expected that S. Austine should mediate with the Emperor, he falls thus foule upon them:
8 Eighthly, for the mitigation of which laws, when the Heretics expected that S. Augustine should mediate with the Emperor, he falls thus foul upon them:
and you without feare spoyle Christ of that which is his? A reasonable demand, is it not? that the Roman lawes should permit you to make your last will and testament, whilest you with cavelling and sophistry goe about to frustrate Gods last will and Testament? that in buying and selling your contracts may be good,
and you without Fear spoil christ of that which is his? A reasonable demand, is it not? that the Roman laws should permit you to make your last will and Testament, whilst you with cavilling and sophistry go about to frustrate God's last will and Testament? that in buying and selling your contracts may be good,
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St. Cyprian pointeth to those texts of Scripture, wherein God alloweth of, yea, and expressely commandeth severe proceedings against Heretickes and Idolatours:
Saint Cyprian pointeth to those texts of Scripture, wherein God alloweth of, yea, and expressly commands severe proceedings against Heretics and Idolaters:
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Of the same minde are Hierome, Leo, and the Synod of Burdigala, who all approve of Maximus his proceedings against the Hereticke Priscillian; and Epiphanius and Cyrill, who, to strike a terrour in the hearts of Heretickes, relate the fleaing of Manes, the father of the Manichees, by the King of Persia. To fill up the ranke:
Of the same mind Are Jerome, Leo, and the Synod of Burdigala, who all approve of Maximus his proceedings against the Heretic Priscillian; and Epiphanius and Cyril, who, to strike a terror in the hearts of Heretics, relate the flaying of Manes, the father of the manichees, by the King of Persiam. To fill up the rank:
They should have done better, to have delivered up those blasphemous Heretickes into the hands of the Magistrate, who beareth not the sword of justice in vaine.
They should have done better, to have Delivered up those blasphemous Heretics into the hands of the Magistrate, who bears not the sword of Justice in vain.
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9 Ninthly, if these pious resolutions of the ancient Fathers, and noble acts of religious Princes, serve not as matches to kindle the zeale of godly Magistrates against the enemies of our Religion, the heathen shall one day rise up against them;
9 Ninthly, if these pious resolutions of the ancient Father's, and noble acts of religious Princes, serve not as Matches to kindle the zeal of godly Magistrates against the enemies of our Religion, the heathen shall one day rise up against them;
for if it be a scandall to a State to suffer theeves & murtherers to go unpunished, are Hereticks to be set free, who rob men of that pearle of truth which the rich merchant man sold all that he had to buy? who are guilty of spirituall homicide? wherewith St. Austine directly chargeth them;
for if it be a scandal to a State to suffer thieves & murderers to go unpunished, Are Heretics to be Set free, who rob men of that pearl of truth which the rich merchant man sold all that he had to buy? who Are guilty of spiritual homicide? wherewith Saint Augustine directly charges them;
Doe not all wise men account Religion to bee the foundation which beareth up the whole frame and fabricke of State? And is it possible a building should stand upon two foundations? Religion is the soule which animateth the great body of the Common-wealth,
Doe not all wise men account Religion to be the Foundation which bears up the Whole frame and fabric of State? And is it possible a building should stand upon two foundations? Religion is the soul which animateth the great body of the Commonwealth,
What mutinies, what heart-burnings, what jealousies, what bloudy frayes and massacres may there be feared, where Religion setteth an edge upon discontent? And all that dye in these quarrels pretend to the Crowne of Martyrdome.
What mutinies, what heartburnings, what jealousies, what bloody frays and massacres may there be feared, where Religion sets an edge upon discontent? And all that die in these quarrels pretend to the Crown of Martyrdom.
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I forbeare multiplicity of examples in this kind, our neighbour Countries have bin for many yeeres the stages whereon these tragedies for Religion have been acted,
I forbear Multiplicity of Examples in this kind, our neighbour Countries have been for many Years the stages whereon these tragedies for Religion have been acted,
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Therefore Julian the Apostata, as S. Austine reports, having a desire to set all Christendome in a combustion, cast a fire-ball of contention among them, by proclaiming liberty to all Heretickes and Schismatickes to set abroach their damnable doctrines, hoping thereby utterly to extinguish the name of Christians.
Therefore Julian the Apostata, as S. Augustine reports, having a desire to Set all Christendom in a combustion, cast a fireball of contention among them, by proclaiming liberty to all Heretics and Schismatics to Set abroach their damnable doctrines, hoping thereby utterly to extinguish the name of Christians.
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Did Queene Mary in her short reigne exempt the servants of God of any age or sexe from the mercilesse flames of the fire? Doe not Bellarmine, Allan, Parsons, Pammelius, Maldonat, and generally all Jesuits, set their wits upon the rack,
Did Queen Marry in her short Reign exempt the Servants of God of any age or sex from the merciless flames of the fire? Do not Bellarmine, Allan, Parsons, Pammelius, Maldonatus, and generally all Jesuits, Set their wits upon the rack,
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and stretch and torture them, to maintaine the rackes and tortures of Popish Inquisition? Of what hard metall then are their foreheads made, who dare supplicate for a toleration in a Protestant state, able to suppresse them? Why should they not be contented with their owne measure,
and stretch and torture them, to maintain the racks and tortures of Popish Inquisition? Of what hard metal then Are their foreheads made, who Dare supplicate for a toleration in a Protestant state, able to suppress them? Why should they not be contented with their own measure,
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though all the world knoweth the sweet benignity and clemency of our gracious Soveraign abates them more than the halfe? Here me thinkes I heare the soules of the slaine under the Altar cry.
though all the world Knoweth the sweet benignity and clemency of our gracious Sovereign abates them more than the half? Here me thinks I hear the Souls of the slain under the Altar cry.
How long Lord, holy & just, dost not thou revenge the bloud of thy servants spilt as water upon the ground by the Whore of Babylon, which to this day out-braveth thy Spouse, having dyed her garments scarlet red in the goare of thy Saints,
How long Lord, holy & just, dost not thou revenge the blood of thy Servants spilled as water upon the ground by the Whore of Babylon, which to this day out-braveth thy Spouse, having died her garments scarlet read in the gore of thy Saints,
and Martyrs of thy Son Jesus Christ? Righteous Lord, wee have been made a spectacle of misery to Angels and men, wee have been killed all the day long,
and Martyrs of thy Son jesus christ? Righteous Lord, we have been made a spectacle of misery to Angels and men, we have been killed all the day long,
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we have been hewen asunder, wee have been slaine with a sword, we have been whipt, scourged, cast into dungeons with serpents, burnt at a stake to ashes, some of us digg'd out of our graves, and martyred after our death:
we have been hewn asunder, we have been slain with a sword, we have been whipped, scourged, cast into dungeons with Serpents, burned At a stake to Ashes, Some of us dug out of our graves, and martyred After our death:
and scarlet, and fine linnen, and carouseth healths to the Kings and Princes of the earth in a cup of gold; and after shee hath made them drunke with the wine of her abominations, she committeth spirituall filthinesse with them in the face of the Sun.
and scarlet, and fine linen, and carouseth healths to the Kings and Princes of the earth in a cup of gold; and After she hath made them drunk with the wine of her abominations, she Committeth spiritual filthiness with them in the face of the Sun.
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Cupio me patres conscripti clementem, non dissolutum videri (saith the wise Oratour) I wish that mercy, to which all vertues (as Seneca observeth) willingly give the place and yeeld the garland, may be still the prime gemme in our Soveraignes Crowne.
Cupio me patres conscripti clementem, non dissolutum videri (Says the wise Orator) I wish that mercy, to which all Virtues (as Senecca observeth) willingly give the place and yield the garland, may be still the prime gem in our Sovereigns Crown.
but their soules, their faith, their religion to the Moloch of Rome. Pliny writeth of certaine people of the family of Anteus in Arcadia, who having put off their clothes,
but their Souls, their faith, their Religion to the Moloch of Rome. pliny Writeth of certain people of the family of Anteus in Arcadia, who having put off their clothes,
but I am sure wee have a sort of men in England, who, putting off the habit of English men and Scholars, crosse the narrow Seas, converse with Romish Wolves,
but I am sure we have a sort of men in England, who, putting off the habit of English men and Scholars, cross the narrow Seas, converse with Romish Wolves,
Here I cannot but cry aloud with zealous Bullenger, What clemency call you this, to suffer the Lords Vineyard to bee spoiled and laid waste by cruell Monsters? What mercy to spare the Wolves, which spare not Christs sheep redeemed with his precious bloud? who plot treason against their naturall Prince, scandalize the State,
Here I cannot but cry aloud with zealous Bullinger, What clemency call you this, to suffer the lords Vineyard to be spoiled and laid waste by cruel Monsters? What mercy to spare the Wolves, which spare not Christ sheep redeemed with his precious blood? who plot treason against their natural Prince, scandalise the State,
If any, pricked at the heart at the consideration of these things, say with the Jewes in the Acts, Quid faciemus? What shall wee doe? Wee have used all diligence to find out these Romish Wolves,
If any, pricked At the heart At the consideration of these things, say with the Jews in the Acts, Quid We will make? What shall we do? we have used all diligence to find out these Romish Wolves,
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I answer, If this were sincerely done of all hands, if some shepheards were not seen by the Wolves before they spie them, and thereby lost their voices, according to the Proverb, Lupi videre priores:
I answer, If this were sincerely done of all hands, if Some shepherds were not seen by the Wolves before they spy them, and thereby lost their voices, according to the Proverb, Lupi To see priores:
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I say if the shepheards and the dogges bestirred themselves as they should, yet the wise man in Livie will tell them, All will be to no great purpose till the woods and thickets be cut down, to which they flie, & there hide themselves:
I say if the shepherds and the Dogs bestirred themselves as they should, yet the wise man in Livy will tell them, All will be to no great purpose till the woods and thickets be Cut down, to which they fly, & there hide themselves:
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you shall never be rid of these Romish wolves so long as in all quarters of this Kingdome they have so many places of shelter to lurke in, I had almost sayd Sanctuaries of defence.
you shall never be rid of these Romish wolves so long as in all quarters of this Kingdom they have so many places of shelter to lurk in, I had almost said Sanctuaries of defence.
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I am now come home to the point, I first thought upon when I was sommoned to speake to this honourable assembly, consisting of so many noble and worthy members of the high Court of Parliament;
I am now come home to the point, I First Thought upon when I was summoned to speak to this honourable assembly, consisting of so many noble and worthy members of the high Court of Parliament;
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and therefore here I will land my discourse, after I have given you but one memento out of the Psalmist, Remember the children of Edom in the day of Jerusalem,
and Therefore Here I will land my discourse, After I have given you but one memento out of the Psalmist, remember the children of Edom in the day of Jerusalem,
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Blow up King, Queene, Prince, Parliament, Clergie, Laitie, Nobilitie, Gentrie, Commons, Lawes, Statutes, Charters, Records, all in a cloud of fire, that there remaine not so much as any cinders of them upon the earth,
Blow up King, Queen, Prince, Parliament, Clergy, Laity, Nobilt, Gentry, Commons, Laws, Statutes, Charters, Records, all in a cloud of fire, that there remain not so much as any cinders of them upon the earth,
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But praysed be the God of heaven, who discovered and defeated that plot of hell, our soule is escaped as a bird out of the snare, the snare is broken, and we are delivered.
But praised be the God of heaven, who discovered and defeated that plot of hell, our soul is escaped as a bird out of the snare, the snare is broken, and we Are Delivered.
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let the high Acts of the Lord be in their mouthes, and a two-edged sword in their hands, to execute vengeance upon the Romish Jezebel, and rebuke her proselites;
let the high Acts of the Lord be in their mouths, and a two-edged sword in their hands, to execute vengeance upon the Romish Jezebel, and rebuke her Proselytes;
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth her selfe a Prophetesse, to teach and seduce my servants to commit fornication,
Notwithstanding I have a few things against thee, Because thou sufferest that woman Jezebel, which calls her self a Prophetess, to teach and seduce my Servants to commit fornication,
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and to eate things sacrificed unto Idols. Right Honourable, Right Worshipfull, &c. IN this letter, indited by the Spirit, and penned by St. John, I observed heretofore, 1 Superscription:
and to eat things sacrificed unto Idols. Right Honourable, Right Worshipful, etc. IN this Letter, Indited by the Spirit, and penned by Saint John, I observed heretofore, 1 Superscription:
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and therein 1 The party from whom, with his eminent quality, the Sonne of God, &c. 2 The partie to whom it was sent, with the title of his dignity, the Angel of Thyatira. 2 The contents:
and therein 1 The party from whom, with his eminent quality, the Son of God, etc. 2 The party to whom it was sent, with the title of his dignity, the Angel of Thyatira. 2 The contents:
I have heretofore presented you with twelve sorts of fruits answerable to the fruits of the tree of life described, all growing upon the two former branches of this Scripture, and this of my text;
I have heretofore presented you with twelve sorts of fruits answerable to the fruits of the tree of life described, all growing upon the two former branches of this Scripture, and this of my text;
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Seneca his observation is true, that baser metals are found neere the top, but the richer lie deep in the earth, affording great store of precious oare.
Senecca his observation is true, that baser metals Are found near the top, but the Richer lie deep in the earth, affording great store of precious oar.
into which that you may search deeper, with more profit and lesse danger, I will beare before you a cleere light, made of all the expositions of the best learned Scribes in the house of God, who, to enrich our faith, bring forth out of their treasuries new things and old.
into which that you may search Deeper, with more profit and less danger, I will bear before you a clear Light, made of all the expositions of the best learned Scribes in the house of God, who, to enrich our faith, bring forth out of their treasuries new things and old.
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If your excellencie (saith he) were from the Court, and should receive a letter from the Emperour, you would never be quiet till you had opened it, you would never suffer your eyes to sleepe,
If your excellency (Says he) were from the Court, and should receive a Letter from the Emperor, you would never be quiet till you had opened it, you would never suffer your eyes to sleep,
let us with all reverence receive, and with all diligence peruse, and with all carefulnesse answer letters and messages sent from the Sonne of God, by returning sighes and prayers backe to heaven,
let us with all Reverence receive, and with all diligence peruse, and with all carefulness answer letters and messages sent from the Son of God, by returning sighs and Prayers back to heaven,
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Naturall hee hath, as perfect man. Mysticall, as head of the Church. Metaphoricall, as God. By these members wee may divide all the learned Commentatours expositions.
Natural he hath, as perfect man. Mystical, as head of the Church. Metaphorical, as God. By these members we may divide all the learned Commentators expositions.
They who follow the naturall or literall construction of the words, apply this description to the members of Christs glorified body in Heaven, which shine like flaming fire, or metall glowing in a furnace.
They who follow the natural or literal construction of the words, apply this description to the members of Christ glorified body in Heaven, which shine like flaming fire, or metal glowing in a furnace.
But Lyra and Carthusian have an eye to Christ his mysticall eyes, viz. Bishops and Pastours, who are the over-seers of Christ his flocke, resembling fire in the heat of their zeale and light of their knowledge, whereby they direct the feet of Christ, that is, in their understanding;
But Lyra and Carthusian have an eye to christ his mystical eyes, viz. Bishops and Pastors, who Are the Overseers of christ his flock, resembling fire in the heat of their zeal and Light of their knowledge, whereby they Direct the feet of christ, that is, in their understanding;
which Beda and Haimo will have to bee copper, rendring the Greeke NONLATINALPHABET not the most resplendent brasse, such as was digged out of Mount Libanus, but Orichalchum, that is, copper:
which Beda and Haimo will have to be copper, rendering the Greek not the most resplendent brass, such as was dug out of Mount Lebanon, but Orichalchum, that is, copper:
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so (say they) the Christians that shall stand last upon the earth, termed in that respect Christs feet, shall by many exercises of their patience and fiery tryalls of their faith, be purified and refined,
so (say they) the Christians that shall stand last upon the earth, termed in that respect Christ feet, shall by many exercises of their patience and fiery trials of their faith, be purified and refined,
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under colour of commemoration of the deceased, bring in invocation of Saints departed; under colour of extolling charity, bring in the merit of workes;
under colour of commemoration of the deceased, bring in invocation of Saints departed; under colour of extolling charity, bring in the merit of works;
under colour of an Ecclesiasticall Hierarchy, endeavour by degrees to bring in Papall tyranny: for the Sonne of God with his eies like flaming fire seeth the thin wire,
under colour of an Ecclesiastical Hierarchy, endeavour by Degrees to bring in Papal tyranny: for the Son of God with his eyes like flaming fire sees the thin wire,
Now, as the knowledge of our Lord and Saviour shines, so his wrath sparkles in these eyes. When the heart is enflamed with rage, the eies are red and fiery, whereof Aristotle in his Problemes yeelds this reason, Quia ad partem violatam ascendit calor, because the eyes are most offended at the presence of the object, which is hatefull unto us;
Now, as the knowledge of our Lord and Saviour shines, so his wrath sparkles in these eyes. When the heart is inflamed with rage, the eyes Are read and fiery, whereof Aristotle in his Problems yields this reason, Quia ad partem violatam ascendit calor, Because the eyes Are most offended At the presence of the Object, which is hateful unto us;
Let none gather too farre upon his titles of the Lambe of God, and Prince of peace, and Saviour of the world. For as he is the Lambe of God, so he is the Lion of the Tribe of Judah:
Let none gather too Far upon his titles of the Lamb of God, and Prince of peace, and Saviour of the world. For as he is the Lamb of God, so he is the lion of the Tribe of Judah:
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because brasse is a stronger and harder metall, and the purpose of the Holy Ghost was to represent not only the glory of Christ in the splendour of this metall,
Because brass is a Stronger and harder metal, and the purpose of the Holy Ghost was to represent not only the glory of christ in the splendour of this metal,
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The Heathen attributed to their gods feet of a heavier and baser metall, to wit, of lead; whence grew that Proverb among them, That God had leaden feet, but iron hands: in which their meaning was, that God proceedeth slowly to the punishment of wicked men,
The Heathen attributed to their God's feet of a Heavier and baser metal, to wit, of led; whence grew that Proverb among them, That God had leaden feet, but iron hands: in which their meaning was, that God Proceedeth slowly to the punishment of wicked men,
and more precious metall, of finest brasse, to support his Church, and to knocke and tread downe whatsoever exalteth it selfe against his truth and kingdome.
and more precious metal, of Finest brass, to support his Church, and to knock and tread down whatsoever Exalteth it self against his truth and Kingdom.
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Now I marvell not that Saint John thought not himselfe worthy to unloose Christ his shooe latchet, who hath such precious and beautifull feet, resembling fine brasse glowing in a furnace, on which Bullenger engraveth this posie, Our Lord hath most cleane and pure feet, wherewith he tramples on Satan, he treads downe all impiety,
Now I marvel not that Saint John Thought not himself worthy to unloose christ his shoe latchet, who hath such precious and beautiful feet, resembling fine brass glowing in a furnace, on which Bullinger engraveth this posy, Our Lord hath most clean and pure feet, wherewith he tramples on Satan, he treads down all impiety,
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Gods knowledge of any thing in the Scripture phrase often implyeth his approbation, as Psal. 1. v. ult. As on the contrary, those whom hee condemnes hee is said not to know:
God's knowledge of any thing in the Scripture phrase often Implies his approbation, as Psalm 1. v. ult. As on the contrary, those whom he condemns he is said not to know:
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I would wee had not just cause to renew the complaint of Gregorie Nazianzen; The onely godlinesse we glory in, is to find out somewhat whereby we may judge others to be ungodly:
I would we had not just cause to renew the complaint of Gregory Nazianzen; The only godliness we glory in, is to find out somewhat whereby we may judge Others to be ungodly:
and to shew that wee marke nothing so much as mens vices and deformities, the very word mark in English, without any epithet added unto it, signifieth a deformity:
and to show that we mark nothing so much as men's vices and deformities, the very word mark in English, without any epithet added unto it, signifies a deformity:
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Herein the supernaturall motions of the Spirit resemble all naturall motions, which, as the Philosopher teacheth us, are velociores in fine quam in principio, swifter in the end than in the beginning.
Herein the supernatural motions of the Spirit resemble all natural motions, which, as the Philosopher Teaches us, Are velociores in fine quam in principio, swifter in the end than in the beginning.
what an admirable president should we have had of a perfect Pastour? what joy should have beene in the presence of the Angels for the unspotted integrity and absolute perfection of this Angell? But because (as St. Jerome acutely observeth) that there was no use of hony in the sacrifices of the old law,
what an admirable president should we have had of a perfect Pastor? what joy should have been in the presence of the Angels for the unspotted integrity and absolute perfection of this Angel? But Because (as Saint Jerome acutely observeth) that there was no use of honey in the Sacrifices of the old law,
therefore after the sweet insinuation, I know, &c. there followeth a sharpe reprehension, there is a Notwithstanding that standeth in this Angels light,
Therefore After the sweet insinuation, I know, etc. there follows a sharp reprehension, there is a Notwithstanding that Stands in this Angels Light,
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and death corruption? After St. Austine had blazoned his mothers vertues, as Christ doth here the Angels, he presently dasheth them all through with a blacke line, Attamen vae laudibili vitae hominum, si remotâ miserecordiâ discutias eum, Woe be to the most righteous upon earth,
and death corruption? After Saint Augustine had blazoned his mother's Virtues, as christ does hear the Angels, he presently dasheth them all through with a black line, Attamen vae laudibili vitae hominum, si remotâ miserecordiâ discutias Eum, Woe be to the most righteous upon earth,
If the light be darknesse, how great is the darknesse? If our righteousnesse be as menstruous clouts (Esay 64.6.) what are our monstrous sinnes? Yet the Prophet saith not that the covers of our sinnes,
If the Light be darkness, how great is the darkness? If our righteousness be as menstruous clouts (Isaiah 64.6.) what Are our monstrous Sins? Yet the Prophet Says not that the covers of our Sins,
but the robes of our righteousnesse are as filthy rags. Whereupon Origen groundeth that question, which may gravell all those that build upon the sinking sands of their owne merits:
but the robes of our righteousness Are as filthy rags. Whereupon Origen groundeth that question, which may gravel all those that built upon the sinking sands of their own merits:
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Who dare brag of his righteousnesse, when he heareth God saying by his Prophet, All our righteousnesse is as filthy rags? Surely Pope Gregorie was no Papist, at least in this point:
Who Dare brag of his righteousness, when he hears God saying by his Prophet, All our righteousness is as filthy rags? Surely Pope Gregory was no Papist, At least in this point:
for he prizeth the best endeavours of grace in us at a lower rate than Luther or Calvin; they say our purest coyne is allayed with some quantity of baser metall, he, that it is no better than drosse: All humane justice (saith he) examined according to Gods strict justice, is injustice.
for he prizeth the best endeavours of grace in us At a lower rate than Luther or calvin; they say our Purest coin is allayed with Some quantity of baser metal, he, that it is no better than dross: All humane Justice (Says he) examined according to God's strict Justice, is injustice.
Had we arrived to the perfection of this Angel in my text, and could exhibite letters testimoniall signed by our Saviour, such as this Angel of Thyatira might;
Had we arrived to the perfection of this Angel in my text, and could exhibit letters testimonial signed by our Saviour, such as this Angel of Thyatira might;
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Ambrosius Ansbertus, Richell, Dionysius, Carthusianus, and Hugo Cardinalis, translate the word in the Originall, uxorem, thy wife: which is the rather worth the noting in these Popish Interpreters, who yet condemne Priests marriage.
Ambrosius Ansbertus, Richell, Dionysius, Carthusianus, and Hugo Cardinalis, translate the word in the Original, uxorem, thy wife: which is the rather worth the noting in these Popish Interpreters, who yet condemn Priests marriage.
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as Pope Sirycius, and after him Cardinall Bellarmine, bear us in hand, conjugall acts and matrimoniall duties stand not with the sanctity of the Priests function? Now verily this is a strange thing, that marriage, according to the doctrine of their Church, is a Sacrament conferring grace,
as Pope Syracuse, and After him Cardinal Bellarmine, bear us in hand, conjugal acts and matrimonial duties stand not with the sanctity of the Priests function? Now verily this is a strange thing, that marriage, according to the Doctrine of their Church, is a Sacrament conferring grace,
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marriage was instituted in Paradise, in the state of mans innocencie, when the image of God, which the Apostle interpreteth to be holinesse and righteousnesse, shined most brightly in him,
marriage was instituted in Paradise, in the state of men innocence, when the image of God, which the Apostle interpreteth to be holiness and righteousness, shined most brightly in him,
Who of the Patriarkes before the Flood was holier than Enoch, who walked with God, and was translated, that he should not see death? of the Prophets under the Law,
Who of the Patriarchs before the Flood was Holier than Enoch, who walked with God, and was translated, that he should not see death? of the prophets under the Law,
and Saint Chrysostome bids us take speciall notice of it, that the Holy Ghost saith in the same Verse, he walked with God, and beg at sonnes and daughters, to teach us that the bonds of matrimony are no such fetters, that they hinder us from walking with God.
and Saint Chrysostom bids us take special notice of it, that the Holy Ghost Says in the same Verse, he walked with God, and beg At Sons and daughters, to teach us that the bonds of matrimony Are no such fetters, that they hinder us from walking with God.
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Ezekiels wife is mentioned in his prophecy, and Peters wives mother in the Gospel, and Philips daughters that prophesied in the Acts: with whose examples Clemens Alexandrinus mightily confoundeth,
Ezekiels wife is mentioned in his prophecy, and Peter's wives mother in the Gospel, and Philips daughters that prophesied in the Acts: with whose Examples Clemens Alexandrian mightily confoundeth,
1. As Jezebel brought amongst the Israelites the false worship of the Idoll Baal; so this woman laboured to bring into this Church of Thyatira, Idolatry and other pernitious errours in doctrine and practice.
1. As Jezebel brought among the Israelites the false worship of the Idol Baal; so this woman laboured to bring into this Church of Thyatira, Idolatry and other pernicious errors in Doctrine and practice.
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Jezebel in the Hebrew signifieth fluxum sanguinis, or stirquilinium, an issue of bloud or doung; both which were verified in the wife of Ahab, whose abominable life and fearfull death yee may see set forth in lively colours in the booke of Kings, to breed in all men and women a detestation of the one, by the shame and horrour of the other.
Jezebel in the Hebrew signifies fluxum Blood, or stirquilinium, an issue of blood or dung; both which were verified in the wife of Ahab, whose abominable life and fearful death ye may see Set forth in lively colours in the book of Kings, to breed in all men and women a detestation of the one, by the shame and horror of the other.
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Art not thou afraid, saith hee, that plaisterest thy face, and paintest thy body, lest at the day of judgement thy Maker will not know thee? but when thou pressest among the rest to receive the promised rewards to his servants, will put thee backe, saying:
Art not thou afraid, Says he, that plaisterest thy face, and paintest thy body, lest At the day of judgement thy Maker will not know thee? but when thou pressest among the rest to receive the promised rewards to his Servants, will put thee back, saying:
What makes paint and complexion on the face of a Christian? it is no other than the fire of youth, the fuell of lust, the evidence of an unchaste minde:
What makes paint and complexion on the face of a Christian? it is no other than the fire of youth, the fuel of lust, the evidence of an unchaste mind:
How can shee weep for her sinnes, for feare of washing away her paint, and making furrowes in her face? How dare shee looke her Maker in the face, who hath defaced his image in her selfe? But because I see it will be to no purpose, to draw this their sinne of painting in its proper colours before them (for they cannot blush) I therefore leave them,
How can she weep for her Sins, for Fear of washing away her paint, and making furrows in her face? How Dare she look her Maker in the face, who hath defaced his image in her self? But Because I see it will be to no purpose, to draw this their sin of painting in its proper colours before them (for they cannot blush) I Therefore leave them,
As Novatus the Schismaticke ordained himselfe a Bishop, so Jezebel the Nicolait annointed (or rather painted her selfe) a Prophetesse, that by this meanes shee might teach more freely, and perswade more powerfully.
As Novatian the Schismatic ordained himself a Bishop, so Jezebel the Nicolaitan anointed (or rather painted her self) a Prophetess, that by this means she might teach more freely, and persuade more powerfully.
The true Prophets of God received their name and calling from God, and wonderfully confirmed the sincerity of their doctrine by the truth of their miracles,
The true prophets of God received their name and calling from God, and wonderfully confirmed the sincerity of their Doctrine by the truth of their Miracles,
So Psaphon called himselfe, and taught the birds to call him, magnus deus Psaphon, great god Psaphon. Theudas said he was some great one. Simon Magus stiled himselfe the great power of God, and gave it out among his scholars, That hee delivered the Law to Moses in Mount Sinai in the person of God the Father,
So Psaphon called himself, and taught the Birds to call him, magnus deus Psaphon, great god Psaphon. Theudas said he was Some great one. Simon Magus styled himself the great power of God, and gave it out among his Scholars, That he Delivered the Law to Moses in Mount Sinai in the person of God the Father,
Montanus arrogated to himself the title of Paracletus, the comforter, and to his three minions, Priscilla, Maximilla, and Quintilla, the name of Prophetesses.
Montanus arrogated to himself the title of Paraclete, the comforter, and to his three minions, Priscilla, Maximilla, and Quintilla, the name of Prophetesses.
The great Seducer of the Jewes, who in Theodosius time drew thousands after him into the sea and there drowned them, perswaded his followers that he was Moses: and the abomination of the Turkes Mahomet calleth himselfe Gods great Prophet. Pliny derideth the vanity of the Greekes in this kinde, who usually set golden titles on leaden Treatises.
The great Seducer of the Jews, who in Theodosius time drew thousands After him into the sea and there drowned them, persuaded his followers that he was Moses: and the abomination of the Turkes Mahomet calls himself God's great Prophet. pliny derideth the vanity of the Greeks in this kind, who usually Set golden titles on leaden Treatises.
The Turkes at this day, though it appeares out of all stories that they descended from Hagar, yet assume to themselves the name of Saracens. The Donatist Schismatickes impropriate to their conventicles the name of the true Church.
The Turkes At this day, though it appears out of all stories that they descended from Hagar, yet assume to themselves the name of Saracens. The Donatist Schismatics impropriate to their conventicles the name of the true Church.
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but also taketh upon him the forme of an Angel of light. It is a silly shift of a bankrupt disputant in the schooles to argue a vocibus ad res, from the bare name of things to their nature:
but also Takes upon him the Form of an Angel of Light. It is a silly shift of a bankrupt disputant in the Schools to argue a vocibus ad Rest, from the bore name of things to their nature:
And Philemon his theevish servant might prove himselfe to be honest, because his name was Onesimus: and the three Ptolomies, whereof the first killed his Father,
And Philemon his thievish servant might prove himself to be honest, Because his name was Onesimus: and the three Ptolomies, whereof the First killed his Father,
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because the one was sirnamed Philopater, the other Philometor, the third Philodelphus. Were mens names alwayes correspondent to their nature, Philip of Macedon had lost a witty jest, which he brake upon two brothers, Hecaterus, and Amphoterus, thus inverting their names, NONLATINALPHABET, He whose name is either of the two deserveth to be called both, because hee is worth both;
Because the one was surnamed Philopater, the other Philometor, the third Philodelphus. Were men's names always correspondent to their nature, Philip of Macedon had lost a witty jest, which he brake upon two Brother's, Hecaterus, and Amphoterus, thus inverting their names,, He whose name is either of the two deserveth to be called both, Because he is worth both;
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therefore they are so? Will they condemne the Primitive Christians for Atheists, because the heathen usually so termed them, in regard they had no faith in their gods? Will they brand St. Paul for an Heretick,
Therefore they Are so? Will they condemn the Primitive Christians for Atheists, Because the heathen usually so termed them, in regard they had no faith in their God's? Will they brand Saint Paul for an Heretic,
or the Truth himself for a Seducer, because ignorance and malice fastened these calumnies and blasphemies upon them? Protestants are termed Heretickes by Papists,
or the Truth himself for a Seducer, Because ignorance and malice fastened these calumnies and Blasphemies upon them? Protestants Are termed Heretics by Papists,
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Yea, but they are so stiled by all that adhere to the Church of Rome: and were not the Arrians called Catholikes by Arrians? the Nestorians Orthodoxe by Nestorians? the Novatians the best Christians by Novatians? the Donatists sole members of the Church by Donatists? the most impure Sect of Anabaptists the Family of love by those of their owne cut? If this argument may passe for currant;
Yea, but they Are so styled by all that adhere to the Church of Rome: and were not the Arians called Catholics by Arians? the Nestorians Orthodox by Nestorians? the Novatians the best Christians by Novatians? the Donatists sole members of the Church by Donatists? the most impure Sect of Anabaptists the Family of love by those of their own Cut? If this argument may pass for currant;
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I doubt not but at the reading of these words your thoughts trouble you, and you begin to question whether this doctrine is not a seduction, to teach that any of Gods servants can be seduced. Can any elect child of God fall from grace? Is it possible to plucke any of Christs members from his body? Can the Sun-beames by any winde or tempest be stirred out of their place? Doth not St. John dispute strongly? They went away from us,
I doubt not but At the reading of these words your thoughts trouble you, and you begin to question whither this Doctrine is not a seduction, to teach that any of God's Servants can be seduced. Can any elect child of God fallen from grace? Is it possible to pluck any of Christ members from his body? Can the Sunbeam by any wind or tempest be stirred out of their place? Does not Saint John dispute strongly? They went away from us,
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Howbeit, because the Discerner of all hearts calleth them his servants, saying, to seduce my servants; and it is not likely that he would grace hypocrites with so honourable an appellation:
Howbeit, Because the Discerner of all hearts calls them his Servants, saying, to seduce my Servants; and it is not likely that he would grace Hypocrites with so honourable an appellation:
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as the brasse of Corinth is longer ere it rust, and when it is rustie is sooner scowred, and more easily recovers the former brightnesse than other brasse;
as the brass of Corinth is longer ere it rust, and when it is rusty is sooner scoured, and more Easily recovers the former brightness than other brass;
The Dove (saith Saint Cyprian) represented the seduced Catholike, who after hee is gone out of the Church, never findeth rest till hee returne backe with an Olive branch of peace in his mouth, and bee reconciled to the Church:
The Dove (Says Faint Cyprian) represented the seduced Catholic, who After he is gone out of the Church, never finds rest till he return back with an Olive branch of peace in his Mouth, and be reconciled to the Church:
To commit fornication. Fornication, as Lyranus harpeth upon the word, is committed foure manner of wayes. 1. By the impure lust of the heart. 2. By the uncleane act of the body. 3. By the religious worship of Images or Idols. 4. By the immoderate love of earthly vanities.
To commit fornication. Fornication, as Lyranus harpeth upon the word, is committed foure manner of ways. 1. By the impure lust of the heart. 2. By the unclean act of the body. 3. By the religious worship of Images or Idols. 4. By the immoderate love of earthly vanities.
by reason of which separation for disloyalty and unfaithfulnesse, Saint Cyprian wittily tearmeth certaine virgins widowes before they were married wives, yea and adulteresses too;
by reason of which separation for disloyalty and unfaithfulness, Saint Cyprian wittily termeth certain Virgins Widows before they were married wives, yea and Adulteresses too;
so doth the wrath of God burne like fire, and his jealousie breake out like a bright flame against such as Pigmalion - like entertaine an Idoll for him in the bed of their soule, and commit fornication with it.
so does the wrath of God burn like fire, and his jealousy break out like a bright flame against such as Pigmalion - like entertain an Idol for him in the Bed of their soul, and commit fornication with it.
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and as blindnesse of eyes was inflicted upon Elymas for his blindnesse of heart, so God in his secret and just judgement here punished the Nicolaits spirituall with corporall fornication;
and as blindness of eyes was inflicted upon Elymas for his blindness of heart, so God in his secret and just judgement Here punished the Nicolaits spiritual with corporal fornication;
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that as they provoked him to jealousie by familiarly and freely conversing with Idolaters, so they were provoked to jealousie by their wives keeping company with adulterers.
that as they provoked him to jealousy by familiarly and freely conversing with Idolaters, so they were provoked to jealousy by their wives keeping company with Adulterers.
Touching eating meats sacrificed unto Idols, which the Spirit in this place, and Saint Paul, and all the Apostles in their decretall Epistle so strictly forbid, you are to understand that the Christians in the Primitive Church, in respect of their acquaintance and alliance with the heathen that dwelt among them, did not sticke,
Touching eating Meats sacrificed unto Idols, which the Spirit in this place, and Saint Paul, and all the Apostles in their decretal Epistle so strictly forbid, you Are to understand that the Christians in the Primitive Church, in respect of their acquaintance and alliance with the heathen that dwelled among them, did not stick,
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shewing, that though the Idoll was nothing in it selfe, yet sith the Gentiles did offer such things as were served-in at their Idols feast, not to God but to Divels, the Christians could not sit at the same tables with them, rejoycing and feasting in the names of them,
showing, that though the Idol was nothing in it self, yet sith the Gentiles did offer such things as were served-in At their Idols feast, not to God but to Devils, the Christians could not fit At the same tables with them, rejoicing and feasting in the names of them,
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therefore all Christians ought to make conscience of accepting the heathens invitation to such feasts, wherein they were to feed upon the Devils reliques. Now that the servants of God may not meddle or make with the Divell or any of his instruments, needs no proofe at all.
Therefore all Christians ought to make conscience of accepting the Heathens invitation to such feasts, wherein they were to feed upon the Devils Relics. Now that the Servants of God may not meddle or make with the devil or any of his Instruments, needs no proof At all.
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but my principall aime was from the beginning at Jezebel, set as a faire or rather foule marke in the midst of this verse (I have somewhat against thee, that thou sufferest Jezebel.) It is not onely evill to doe,
but my principal aim was from the beginning At Jezebel, Set as a fair or rather foul mark in the midst of this verse (I have somewhat against thee, that thou sufferest Jezebel.) It is not only evil to do,
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7. From the examples of Asa, Josiah, Ezechiah, Nebuchadnezzar, Constantine, Jovian, Theodosius, and other religious Princes, who by severe lawes restrained heresie and idolatry,
7. From the Examples of Asa, Josiah, Hezekiah, Nebuchadnezzar, Constantine, Jovian, Theodosius, and other religious Princes, who by severe laws restrained heresy and idolatry,
8. From the verdict and depositions of the ancient Fathers, Tertullian, Cyprian, Jerome, Austine, Leo, Gregory, Clemens Alexandrinus, Epiphanius, and Bernard, who all strengthen the armes of the Magistrate,
8. From the verdict and depositions of the ancient Father's, Tertullian, Cyprian, Jerome, Augustine, Leo, Gregory, Clemens Alexandrian, Epiphanius, and Bernard, who all strengthen the arms of the Magistrate,
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9 From the lawes of the ancient Grecians, Romanes, and almost all the heathen, who censured some way or other all innovation in religion, and profanation of divine worship.
9 From the laws of the ancient Greeks, Romans, and almost all the heathen, who censured Some Way or other all innovation in Religion, and profanation of divine worship.
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and doth not the Church of Rome usurpe the same title, and boast of her Propheticke Spirit? If any be ignorant hereof, let him cast but a looke into Bellarmine his booke of the notes of the Church, there shall he see Lumen propheticum, the light of prophesie, drawne out in a faire and goodly character,
and does not the Church of Rome usurp the same title, and boast of her Prophetic Spirit? If any be ignorant hereof, let him cast but a look into Bellarmine his book of the notes of the Church, there shall he see Lumen Prophetic, the Light of prophesy, drawn out in a fair and goodly character,
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putteth enmity, variance, and implacable discords in families, soweth seeds of sedition in the State, reacheth dagges and daggers to subjects to assacinate the sacred persons of the Lords annointed, layeth traynes in the deepe vaults of disl•yall hearts, to blow up Parliaments, and offer whole Kingdomes for an Holocaust. It now remaineth that I appeach the Whore of Babylon of Jezebalisme,
putteth enmity, variance, and implacable discords in families, Soweth seeds of sedition in the State, reaches dagges and daggers to subject's to assacinate the sacred Persons of the lords anointed, Layeth trains in the deep vaults of disl•yall hearts, to blow up Parliaments, and offer Whole Kingdoms for an Holocaust. It now remains that I appeach the Whore of Babylon of Jezebalisme,
With these three crimes I dare more confidently charge the Romane Synagogue, because with a whorish forehead shee seemeth rather to stand upon the justification of them, than the deniall.
With these three crimes I Dare more confidently charge the Roman Synagogue, Because with a whorish forehead she seems rather to stand upon the justification of them, than the denial.
For among her religious practises shee reckoneth pious frauds, as if shee verily beleeved that which heathen Varro writeth, That it is expedient for men to be cheated in matter of religion.
For among her religious practises she Reckoneth pious frauds, as if she verily believed that which heathen Varro Writeth, That it is expedient for men to be cheated in matter of Religion.
And for impurity, Casa the Archbishop of Beneventum layeth colours of eloquence upon that foule sinne, which God punished in Sodome with fire and brimstone.
And for impurity, Casa the Archbishop of Benevento Layeth colours of eloquence upon that foul sin, which God punished in Sodom with fire and brimstone.
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and endevours to prove it to bee lawfull out of the words of Saint Peter; When ye walked in lasciviousnesse, lusts, revellings, banquettings, and unlawfull and abominable idolatries.
and endeavours to prove it to be lawful out of the words of Saint Peter; When you walked in lasciviousness, Lustiest, revellings, banquetings, and unlawful and abominable idolatries.
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What need (saith hee) Saint Peter deterre us from unlawfull idolatries, if some kind of idolatry were not lawfull? Good God! Idolatry lawfull, holy hypocrisie, pious frauds, honest sodomy!
What need (Says he) Saint Peter deter us from unlawful idolatries, if Some kind of idolatry were not lawful? Good God! Idolatry lawful, holy hypocrisy, pious frauds, honest sodomy!
Did ever Nicolaus of Antiochia, or Jezebel of Thyatira set abroach such impure and unsavoury doctrine? did ever the Carpocratians, who let the reines loose to all kinds of lewdnesse and villany, maintaine more damnable positions?
Did ever Nicolaus of Antiochia, or Jezebel of Thyatira Set abroach such impure and unsavoury Doctrine? did ever the Carpocratians, who let the reins lose to all Kinds of Lewdness and villainy, maintain more damnable positions?
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or the Pope his holinesse were ashamed to draw a revenue of many thousand Duckets by the yeere out of somewhat worse than Vespasian his tribute ex lotio.
or the Pope his holiness were ashamed to draw a revenue of many thousand Ducats by the year out of somewhat Worse than Vespasian his tribute ex lotio.
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But sith the Marozia of Sergius, the Matildis of Gregory the s venth, the Lucretia of Alexander the sixt, the Magdalena of Leo the tenth, the Constantia of Paul the third, were as infamous as Ovids Corinna; sith ancient Popes have erected stewes,
But sith the Marozia of Sergius, the Matilda of Gregory the s venth, the Lucretia of Alexander the sixt, the Magdalena of Leo the tenth, the Constantia of Paul the third, were as infamous as Ovids Corinna; sith ancient Popes have erected Stews,
and later take toll of them at this day in Rome, Avennion, and elsewhere; sith ancienter Popes have dispensed with unnaturall lusts, and the later with incestuous marriages;
and later take toll of them At this day in Room, Avennion, and elsewhere; sith ancienter Popes have dispensed with unnatural Lustiest, and the later with incestuous marriages;
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and Innocentius de monte of Julius the third, gave but too much cause to Mantuan, and other later Poets to proclaime to the world, Sanctus ager scurris, venerabilis ara cinoedis Servit, honorandae divûm Ganymedibus aedes.
and Innocentius de monte of Julius the third, gave but too much cause to Mantuan, and other later Poets to proclaim to the world, Sanctus ager scurris, venerabilis ara cinoedis Servit, honorandae divûm Ganymedibus aedes.
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Sith their owne Wicelius professeth himselfe scandalized at the allowed concubines of Masse-Priests; and the Germans in their grievances put up this for one, That the Bishops and their Officials doe not onely tolerate concubines in Priests,
Sith their own Wicelius Professes himself scandalized At the allowed concubines of Masse-Priests; and the Germanes in their grievances put up this for one, That the Bishops and their Officials do not only tolerate concubines in Priests,
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sith Costerus, yea and Cardinal Bellarmine, teach in expresse words, That it is a greater sinne in a Priest or Votary to marry, than to commit fornication;
sith Costerus, yea and Cardinal Bellarmine, teach in express words, That it is a greater sin in a Priest or Votary to marry, than to commit fornication;
nay, sith the Councell of Toledo admitteth such persons to the holy Communion, who keepe a concubine (so they bee not married:) no Papist can have an action of slaunder against me,
nay, sith the Council of Toledo admitteth such Persons to the holy Communion, who keep a concubine (so they be not married:) no Papist can have an actium of slander against me,
Verily Espenceus had good cause to affirme, That more naughtinesse and filthinesse might bee learned out of Taxa camerae Apostolicae, (whereunto I adde Zanche's de Matrimonio, and other Casuists) than out of all the obscene satyres, and epigrammes of profane Poets.
Verily Expence had good cause to affirm, That more naughtiness and filthiness might be learned out of Taxa camerae Apostolic, (whereunto I add Zanche's de Matrimonio, and other Casuists) than out of all the obscene satyrs, and epigrams of profane Poets.
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What Christian eares can endure that preface of Pope Gregory, For adultery and other lesser sinnes the Bishop may dispence with a Priest after penance.
What Christian ears can endure that preface of Pope Gregory, For adultery and other lesser Sins the Bishop may dispense with a Priest After penance.
and avoweth the doing of it, we doe her no wrong to call her the great Whore, of whose cup of abominations whosoever drinke become so giddie, that they fall before stockes and stones;
and avoweth the doing of it, we do her no wrong to call her the great Whore, of whose cup of abominations whosoever drink become so giddy, that they fallen before stocks and stones;
like men whose braines are intoxicated, take images and pictures for men and women, bring presents to them, put costly apparell on them, speake to them, embrace and kisse them.
like men whose brains Are intoxicated, take Images and pictures for men and women, bring presents to them, put costly apparel on them, speak to them, embrace and kiss them.
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men to whom God hath given sense and reason, adore unreasonable and senselesse creatures; they who are capable of wisedome aske counsell of stockes and stones;
men to whom God hath given sense and reason, adore unreasonable and senseless creatures; they who Are capable of Wisdom ask counsel of stocks and stones;
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Whatsoever Church attributeth divine honour to a creature, is guiltie of abominable Idolatrie: But the Church of Rome attributeth divine honour to divers creatures;
Whatsoever Church attributeth divine honour to a creature, is guilty of abominable Idolatry: But the Church of Room attributeth divine honour to diverse creatures;
Whosoever allow the same honour to the Image, and to him whom it representeth, that is to say, to the Image of God and God himselfe, to the Image of Christ and Christ himselfe, they by a necessarie consequent yeeld divine honour to Images, which are creatures:
Whosoever allow the same honour to the Image, and to him whom it Representeth, that is to say, to the Image of God and God himself, to the Image of christ and christ himself, they by a necessary consequent yield divine honour to Images, which Are creatures:
but Alexander Alensis, Thomas Aquinas, Cajetan, Bonaventure, Marsillius, Almaine, Carthusian, Capreolus, Henricus, and many other joyntly teach, that the same honour is due to the Image,
but Alexander Alensis, Thomas Aquinas, Cajetan, Bonaventure, Marsillius, Almain, Carthusian, Capreolus, Henricus, and many other jointly teach, that the same honour is due to the Image,
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and particularly Suarez contendeth, that divine honour is to be given to the Images of the Trinitie, by the decrees of the Councell of Trent: therefore the Church of Rome by her chiefest pillars supporteth and maintaineth idolatrie in the highest degree.
and particularly Suarez contendeth, that divine honour is to be given to the Images of the Trinity, by the decrees of the Council of Trent: Therefore the Church of Room by her chiefest pillars supporteth and maintaineth idolatry in the highest degree.
Which will yet appeare more evidently by these few instances: 1 Doe they not devote themselves, dedicate Temples, consecrate Altars, appoint offices, make daily prayers, vow pilgrimages,
Which will yet appear more evidently by these few instances: 1 Doe they not devote themselves, dedicate Temples, consecrate Altars, appoint Offices, make daily Prayers, Voelli Pilgrimages,
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and present offerings to the blessed Virgin, and doe all such outward acts as properly appertaine to Latria? Is not this to equalize her with her Son? Surely Vega and Biels words import no lesse:
and present offerings to the blessed Virgae, and do all such outward acts as properly appertain to Latria? Is not this to equalise her with her Son? Surely Vega and Biels words import no less:
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In which consideration, or some such like, it is, that in countries subject to the See of Rome, all men and women, wheresoever they are, in the Citie or the field, thrice a day,
In which consideration, or Some such like, it is, that in countries Subject to the See of Room, all men and women, wheresoever they Are, in the city or the field, thrice a day,
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2. Secondly, doe they not make an Idoll of the Crosse of Christ, when they professe that they worship it cultu latriae? To omit Aquinas and Andradius alledged by me else-where, Gretzer the Jesuit in his book of the Crosse saith, Wee affirme, according to the more common and received opinion in the Schooles, that the Crosse of Christ is to be worshipped with latry, that is, divine worship.
2. Secondly, do they not make an Idol of the Cross of christ, when they profess that they worship it cultu Idolatry? To omit Aquinas and Andreas alleged by me elsewhere, Gretzer the Jesuit in his book of the Cross Says, we affirm, according to the more Common and received opinion in the Schools, that the Cross of christ is to be worshipped with latry, that is, divine worship.
I evict out of the fortieth of Esay, Ver. 18.21. To whom will ye liken God? or what likeness will you compare him unto? And out of the fourth of Deuteronomy, Ver. 15. Take good heed therefore unto your selves:
I evict out of the fortieth of Isaiah, Ver. 18.21. To whom will you liken God? or what likeness will you compare him unto? And out of the fourth of Deuteronomy, Ver. 15. Take good heed Therefore unto your selves:
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if it be unlawfull to make an image of God, what suppose you is it to make a god of an Image, by adoring it in Gods stead? Was not Phoedra an adulteresse,
if it be unlawful to make an image of God, what suppose you is it to make a god of an Image, by adoring it in God's stead? Was not Phaedra an adulteress,
when shee lay with Hipolytus, because shee protested that shee embraced Theseus in him, whom he so neere resembled? Were the Jewes that worshipped the Calfe,
when she lay with Hipolytus, Because she protested that she embraced Theseus in him, whom he so near resembled? Were the Jews that worshipped the Calf,
for I will take away the names of Baalim out of their mouth; make it a cleare case, that they made but a stale of the Image who bowed downe before it, intending the honour to God himselfe,
for I will take away the names of Baalim out of their Mouth; make it a clear case, that they made but a stale of the Image who bowed down before it, intending the honour to God himself,
as you may see in Lactantius, Tyrius, and Clemens Romanus. Saint Paul also testifieth as much of the Heathen in generall ( Rom. 1.23.) They changed the glory of the incorruptible God into an image made like to corruptible man,
as you may see in Lactantius, Tyrius, and Clemens Romanus. Saint Paul also Testifieth as much of the Heathen in general (Rom. 1.23.) They changed the glory of the incorruptible God into an image made like to corruptible man,
The greatest God, as Tyrius speaketh, the invisible God, as Clemens, the incorruptible God, as the Apostle, the God whom Paul preached, the Lord Jehovah is the true God that made heaven and earth:
The greatest God, as Tyrius speaks, the invisible God, as Clemens, the incorruptible God, as the Apostle, the God whom Paul preached, the Lord Jehovah is the true God that made heaven and earth:
and for ought appeares to the contrary as deeply, as if their devotion had pitched and settled upon the image of the Calfe, the Serpent, the Sunne, the starre Rempham, the similitudes of men, birds,
and for ought appears to the contrary as deeply, as if their devotion had pitched and settled upon the image of the Calf, the Serpent, the Sun, the star Rempham, the Similitudes of men, Birds,
and what if the learnedest of their owne side debarre them of this plea also? what if their great Doctors teach, that the image is to be worshipped for it selfe,
and what if the Learnedest of their own side debar them of this plea also? what if their great Doctors teach, that the image is to be worshipped for it self,
and not only in relation to the prototypon, as they speake? what if they curse all those who make any scruple of the veneration of Images? Certainly Cardinall Bellarmine his words are plaine enough:
and not only in Relation to the prototypon, as they speak? what if they curse all those who make any scruple of the veneration of Images? Certainly Cardinal Bellarmine his words Are plain enough:
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as not only the interlineary, Vatablus, Tremelius, and the Septuagint; but the vulgar Latine also, corrected by Sixtus, and revised by Clemens, render the Hebrew.
as not only the interlineary, Vatablus, Tremelius, and the septuagint; but the Vulgar Latin also, corrected by Sixtus, and revised by Clemens, render the Hebrew.
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Admit that the word Pesel signifieth not an Image, as Justin Martyr translateth it NONLATINALPHABET, but an Idoll, say these first words of the commandement meet with the worshippers of Idols, not of Images, yet certainly the clause following (nor the likenesse of any thing that is in heaven above,
Admit that the word Idol signifies not an Image, as Justin Martyr Translate it, but an Idol, say these First words of the Commandment meet with the worshippers of Idols, not of Images, yet Certainly the clause following (nor the likeness of any thing that is in heaven above,
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therefore the Papists are in the same damnation with them, and contradict themselves in terminis, in saying they worship Images, not Idols. For every Image worshipped is an Idoll.
Therefore the Papists Are in the same damnation with them, and contradict themselves in terminis, in saying they worship Images, not Idols. For every Image worshipped is an Idol.
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and as latria is attributed unto men, so dulia to God. Secondly, the Commandement forbiddeth expresly all both inward and outward worship: all outward in those words;
and as latria is attributed unto men, so dulia to God. Secondly, the Commandment forbiddeth expressly all both inward and outward worship: all outward in those words;
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Thirdly, if it should be granted them, that there is some difference between dulia and latria, proper worship and improper, per se and per accidens, absolute and relative;
Thirdly, if it should be granted them, that there is Some difference between dulia and latria, proper worship and improper, per se and per Accidents, absolute and relative;
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yet questionlesse the honest vulgar are not able to tithe this Mint and Cummin, and cut these scholasticall distinctions to a haire, their dulia is latria, and latria dulia; and as Ludovicus vives confessed before they clipped his tongue, they exhibit a like manner of devotion to Saints,
yet questionless the honest Vulgar Are not able to tithe this Mint and Cummin, and Cut these scholastical Distinctions to a hair, their dulia is latria, and latria dulia; and as Louis vives confessed before they clipped his tongue, they exhibit a like manner of devotion to Saints,
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Fourthly, all worship is either civill or religious; to performe civill worship to Images, as if they were our concives, is ridiculous: to yeeld religious, is impious.
Fourthly, all worship is either civil or religious; to perform civil worship to Images, as if they were our conceives, is ridiculous: to yield religious, is impious.
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and all Papists teach, that the elements of bread and wine after consecration in the Sacrament, are to be worshipped cultu latriae, or with divine worship.
and all Papists teach, that the elements of bred and wine After consecration in the Sacrament, Are to be worshipped cultu Idolatry, or with divine worship.
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Therefore notwithstanding all their slips and evasions, the second Commandement taketh hold of them, and Gods fearfull judgement against Idolaters will seize on them also,
Therefore notwithstanding all their slips and evasions, the second Commandment Takes hold of them, and God's fearful judgement against Idolaters will seize on them also,
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I will cut off the thread of my discourse with Aristotle his sharpe censure of the Milesians, NONLATINALPHABET, The Milesians are not fooles, yet they doe just the same things which fooles doe:
I will Cut off the thread of my discourse with Aristotle his sharp censure of the Milesians,, The Milesians Are not Fools, yet they do just the same things which Fools do:
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First, the Heathen carried their gods of gold and silver upon their shoulders; so doe the Papists beare out their Images and Reliques, inclosed in chasses of gold and silver, in their solemne procession on high dayes.
First, the Heathen carried their God's of gold and silver upon their shoulders; so do the Papists bear out their Images and Relics, enclosed in chasses of gold and silver, in their solemn procession on high days.
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though they be covered with purple raiment ) and who knoweth not that Papists put costly apparrell on their Images? almost every Saint among them hath his holy day and working day suit.
though they be covered with purple raiment) and who Knoweth not that Papists put costly apparel on their Images? almost every Saint among them hath his holy day and working day suit.
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Fifthly, the Heathen spake to their Idols as if they were able to understand them: so doe the Papists to the wood of the Crosse; Ave lignum spes unica.
Fifthly, the Heathen spoke to their Idols as if they were able to understand them: so do the Papists to the wood of the Cross; Have lignum spes Unique.
Seventhly, Baals Clergy (if I may so speake) was divided into Priests and Chemarims, so termed for the blacke attire they ware: so is the Popish into Seminary Priests and Jesuites, birds of the same feather with the Chemarims.
Seventhly, Baal's Clergy (if I may so speak) was divided into Priests and Chemarims, so termed for the black attire they beware: so is the Popish into Seminary Priests and Jesuits, Birds of the same feather with the Chemarims.
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Juno was Lady guardian of Carthage, Venus of Cyprus, Diana of Ephesus, Pallas of Athens, &c. and have not the Papists likewise multiplyed their Saints according to the number of their Cities? and doe they not share the patronages of them betweene them? Doth not Venice fall to Saint Markes lot? Paris to Saint Genoviefe's? Spaine to Saint James's? France to Saint Dennises? Scotland to Saint Andrewes? Ireland to Saint Patrickes? England to Saint Georges?
Juno was Lady guardian of Carthage, Venus of Cyprus, Diana of Ephesus, Pallas of Athens, etc. and have not the Papists likewise multiplied their Saints according to the number of their Cities? and do they not share the patronages of them between them? Does not Venice fallen to Saint Marks lot? paris to Saint Genoviefe's? Spain to Saint James's? France to Saint Dennises? Scotland to Saint Andrews? Ireland to Saint Patrickes? England to Saint George's?
Eleventhly, the Heathen assigned severall offices to severall gods, calling upon Ceres for corne, upon Bacchus for wine, upon Aesculapius for health, upon Mercurie for wealth, Apollo for wisedome, &c. In like manner the Papists addresse themselves to particular Saints upon particular and speciall occasions;
Eleventhly, the Heathen assigned several Offices to several God's, calling upon Ceres for corn, upon Bacchus for wine, upon Aesculapius for health, upon Mercury for wealth, Apollo for Wisdom, etc. In like manner the Papists address themselves to particular Saints upon particular and special occasions;
to Saint Genoviefe for raine, to Saint Marc•an for faire weather, Saint Michael in battell, Saint Nicholas in a sea tempest, Saint Eustace in hunting, Saint Roch and Sebastian for remedies against the plague, Saint Raphel against catarres, Saint Apollonia against the tooth-ach, St. Anthony against inflammations, Saint Margaret for safe delivery in childe-birth,
to Saint Genoviefe for rain, to Saint Marc•an for fair weather, Saint Michael in battle, Saint Nicholas in a sea tempest, Saint Eustace in hunting, Saint Roch and Sebastian for remedies against the plague, Saint Raphael against Cataracts, Saint Apollonia against the toothache, Saint Anthony against inflammations, Saint Margaret for safe delivery in childbirth,
Twelfthly, will you have yet more? Hercules hath left his club to Saint Christopher, Janus hath resigned up his keyes to Saint Peter, Lucina her office of midwife to Saint Margaret, the Muses their instruments of musicke to Cecilia, and Jupiter Hammon his hornes to Moses.
Twelfthly, will you have yet more? Hercules hath left his club to Saint Christopher, Janus hath resigned up his keys to Saint Peter, Lucina her office of midwife to Saint Margaret, the Muses their Instruments of music to Cecilia, and Jupiter Hammon his horns to Moses.
And now (mee thinkes) I see the Sonne of man looke upon some of the reformed Churches with eyes sparkling like fire, and stamping with his brazen feet, to see these abominations of Jezebel winked at as they are in so many places.
And now (me thinks) I see the Son of man look upon Some of the reformed Churches with eyes sparkling like fire, and stamping with his brazen feet, to see these abominations of Jezebel winked At as they Are in so many places.
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and hath decked them with the richest jewels of his grace, and made them a joynter of his Kingdome, to beware that they be not enticed to spirituall fornication, to forbeare the company of all those who solicite them in this kind:
and hath decked them with the Richest Jewels of his grace, and made them a jointer of his Kingdom, to beware that they be not enticed to spiritual fornication, to forbear the company of all those who solicit them in this kind:
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it may bee some have the like conceit of our English Seminary Priests and Jesuites, who have done so great mischiefe beyond the Sea, that they have no power or will to hurt any here at home;
it may be Some have the like conceit of our English Seminary Priests and Jesuits, who have done so great mischief beyond the Sea, that they have no power or will to hurt any Here At home;
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But I beseech them to consider that the Panther hideth her ougly visage, which shee knoweth will terrifie the beasts from comming neere her, alluring them with the sweet smell of her body;
But I beseech them to Consider that the Panther Hideth her ugly visage, which she Knoweth will terrify the beasts from coming near her, alluring them with the sweet smell of her body;
and familiarly converse with the great Whore, or any of her Minions, lest they draw you to naughtinesse and spirituall lewdnesse. Have no part with them that have no part in God,
and familiarly converse with the great Whore, or any of her Minions, lest they draw you to naughtiness and spiritual Lewdness. Have no part with them that have no part in God,
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If the good Bishop Saint Ambrose, being commanded by Valentinian the Emperour to deliver up a Church in his Diocesse to the Arrians, gave this answer, That hee would first yeeld up his life:
If the good Bishop Saint Ambrose, being commanded by Valentinian the Emperor to deliver up a Church in his Diocese to the Arians, gave this answer, That he would First yield up his life:
shall wee give up our soules, which are the Temples of the living God, to Idolatrous worship? If Saint John the Evangelist would not stay in the bath with Cerinthus the Hereticke;
shall we give up our Souls, which Are the Temples of the living God, to Idolatrous worship? If Saint John the Evangelist would not stay in the bath with Cerinthus the Heretic;
shall we dare freely to partake with worser Heretickes in the pledges of salvation, and wash our soules with them in the royall bath of Christs bloud? Constantius the Emperour thought himselfe polluted,
shall we Dare freely to partake with Worse Heretics in the pledges of salvation, and wash our Souls with them in the royal bath of Christ blood? Constantius the Emperor Thought himself polluted,
Our Saviour in this place, and Saint Paul in the first Epistle to the Corinthians, would not have Christians to eate any of those things that were sacrificed unto Idols:
Our Saviour in this place, and Saint Paul in the First Epistle to the Corinthians, would not have Christians to eat any of those things that were sacrificed unto Idols:
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preserve us by the sincere preaching of the Word, and powerfull operation of thy Spirit, that wee bee neither deceived by her imposture, to beleeve her false prophesies,
preserve us by the sincere preaching of the Word, and powerful operation of thy Spirit, that we be neither deceived by her imposture, to believe her false prophecies,
A Rehearsall Sermon preached in Saint Maries Church at Oxford, Anno 1610. THE XXXV. SERMON. EXOD. 28.15, 16, 17, 18, 19, 20, 21. 15. And thou shalt make the breast-plate of judgement with cunning worke.
A Rehearsal Sermon preached in Saint Mary's Church At Oxford, Anno 1610. THE XXXV. SERMON. EXOD. 28.15, 16, 17, 18, 19, 20, 21. 15. And thou shalt make the breastplate of judgement with cunning work.
and acquaint them with the rudiments of learning, adviseth, Eburneas literarum formas iis in lusum offerre, To give them the letters of the Alphabet fairely drawne, painted or carved in ivory, gold,
and acquaint them with the rudiments of learning, adviseth, Eburneas Literarum formas iis in lusum offer, To give them the letters of the Alphabet fairly drawn, painted or carved in ivory, gold,
or the like solid and delectable matter, to play withall, that by their sports, as it were, unawares those simple formes might be imprinted in their memories, whereby we expresse all the notions of our mind in writing:
or the like solid and delectable matter, to play withal, that by their sports, as it were, unawares those simple forms might be imprinted in their memories, whereby we express all the notions of our mind in writing:
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Thus much concerning the legall Hieroglyphicks we learne by St. Paul, who in his Epistles to the Galathians, Corinthians, and Hebrewes, expounding divers types and stories of the old law spiritually, satis ostendit caetera quo { que } ejusdem esse intelligentiae, teacheth us plainly that the rest are of the same nature,
Thus much Concerning the Legal Hieroglyphics we Learn by Saint Paul, who in his Epistles to the Galatians, Corinthians, and Hebrews, expounding diverse types and stories of the old law spiritually, satis ostendit caetera quo { que } ejusdem esse intelligentiae, Teaches us plainly that the rest Are of the same nature,
And hereto S. Origen fitteth the words spoken to the Spouse in the Canticles, Faciemus tibi similitudines auri, cum puncturis argenti, we will make thee golden resemblances of true things, cum puncturis argenti, id est, scintillis quibusdam spiritualis intelligentiae.
And hereto S. Origen fits the words spoken to the Spouse in the Canticles, We will make tibi similitudines auri, cum puncturis Silver, we will make thee golden resemblances of true things, cum puncturis Silver, id est, scintillis Some spiritualis intelligentiae.
According to which allusive interpretation of that allegorizing Writer, the gold it selfe of the Altar was but a similitude of the true gold, profered by our Saviour to the Angell of Laodicea, and the precious stones named in my text are but similitudes of that precious stone to which St. Peter pointeth, Behold, I lay in Sion a chiefe corner stone, elect, precious:
According to which allusive Interpretation of that allegorizing Writer, the gold it self of the Altar was but a similitude of the true gold, proffered by our Saviour to the Angel of Laodicea, and the precious stones nam in my text Are but Similitudes of that precious stone to which Saint Peter pointeth, Behold, I lay in Sion a chief corner stone, elect, precious:
whereupon St. Jerome sweetly inferres, that all the Jewels mentioned in my text are to bee sold by the wise Christian Merchant, to buy that NONLATINALPHABET, pearle of great price mentioned in the Gospel; Omnes istae gemmae Prophetarum & Apostolorum sunt, quae comparatione Christi venduntur in Evangelio, ut ematur preciocissima Margarita.
whereupon Saint Jerome sweetly infers, that all the Jewels mentioned in my text Are to be sold by the wise Christian Merchant, to buy that, pearl of great price mentioned in the Gospel; Omnes Istae gemmae Prophetarum & Apostolorum sunt, Quae comparation Christ venduntur in Evangelio, ut ematur preciocissima Margarita.
Behold here in Aarons breast-plate all those and many more precious stones, in all twelve, bearing the name of the twelve Patriarkes, set in ouches of gold,
Behold Here in Aaron's breastplate all those and many more precious stones, in all twelve, bearing the name of the twelve Patriarchs, Set in Ouches of gold,
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but that Aarons breast-plate of judgement was a perfect astrolab is but Abenezra his fantasie without judgement, refuted by Tostatus. Likewise, that together with the names of the Patriarkes there was engraven in every stone the name of some Starre or Angel, ut confirmaretur memoria tribus apud Deum, is but a muddie talmuddie tradition, implying ridiculously and impiously, that God needeth or useth the helps of artificiall memorie.
but that Aaron's breastplate of judgement was a perfect astrolab is but Abenezra his fantasy without judgement, refuted by Tostado. Likewise, that together with the names of the Patriarchs there was engraven in every stone the name of Some Star or Angel, ut confirmaretur memoria tribus apud God, is but a muddy talmuddie tradition, implying ridiculously and impiously, that God needs or uses the helps of artificial memory.
Josephus telleth us a faire tale (and Baronius graceth his annals with it) of an unusuall and marvellous lightning of some of these gemmes, which clearly foreshewed victory to the people when they asked counsell of God by the Ephod, before they went into warre:
Josephus Telleth us a fair tale (and Baronius graceth his annals with it) of an unusual and marvellous lightning of Some of these gems, which clearly foreshowed victory to the people when they asked counsel of God by the Ephod, before they went into war:
But the Scriptures silence in a matter of such note, and Josephus his owne confession, that for the space of two hundred yeares before his time there was no such new kind of soothsaying (not by the aspect of the heavens,
But the Scriptures silence in a matter of such note, and Josephus his own Confessi, that for the Molle of two hundred Years before his time there was no such new kind of soothsaying (not by the aspect of the heavens,
so it portended bloody slaughter by suddenly turning into a red colour, and finall desolation by changing into blacke. For in the booke of Judges we have the manner of Gods revealing future events to the Priests when they had on the linnen Ephod, set downe not by mute signes, but by created voyce;
so it portended bloody slaughter by suddenly turning into a read colour, and final desolation by changing into black. For in the book of Judges we have the manner of God's revealing future events to the Priests when they had on the linen Ephod, Set down not by mute Signs, but by created voice;
and therefore St. Austine accounteth the former relation to be a meere fable: Fabulantur quidam lapidem fuisse, cujus color, sive ad prospera, sive ad adversa, mutaretur.
and Therefore Saint Augustine accounteth the former Relation to be a mere fable: Fabulantur quidam lapidem Fuisse, cujus colour, sive ad prospera, sive ad adversa, mutaretur.
Howbeit, sith the Author of the booke of wisedome affirmeth, that the glorie, or, as others translate, the memorable acts of the patriarches were engraven in the foure rowes of stones,
Howbeit, sith the Author of the book of Wisdom Affirmeth, that the glory, or, as Others translate, the memorable acts of the Patriarchs were engraven in the foure rows of stones,
whether in the choyce of these jewels, respect were not had to such as fittest resembled by their beautie or vertue something memorable concerning the Patriarch,
whither in the choice of these Jewels, respect were not had to such as Fittest resembled by their beauty or virtue something memorable Concerning the Patriarch,
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or from their etymologies, or by comparing them with the twelve precious stones mentioned in the Apocalyps: and because the rowes and stones in them may serve for places and Images in artificiall memory, to imprint more firmely in our mind some remarkable story of the Patriarchs, whose names were engraven in them, I will observe some congruities between them.
or from their etymologies, or by comparing them with the twelve precious stones mentioned in the Apocalypse: and Because the rows and stones in them may serve for places and Images in artificial memory, to imprint more firmly in our mind Some remarkable story of the Patriarchs, whose names were engraven in them, I will observe Some congruities between them.
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a Rubie is an orient jewell, and Reuben is called the excellency of dignity: yet the goodliest and most glorious Rubie, saith Ystella, nubeculâ quâdam offunditur, is over-shadowed with some cloud:
a Ruby is an orient jewel, and Reuben is called the excellency of dignity: yet the Goodliest and most glorious Ruby, Says Estella, nubeculâ quâdam offunditur, is overshadowed with Some cloud:
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to whose authority I adde a conjecture out of Strabo, where he maketh mention of a precious stone found in the Island called Ophias, neere the Easterne Aethiopia, now called the countrey of the Abyssens. This jewell he calleth NONLATINALPHABET, from the great search made for it,
to whose Authority I add a conjecture out of Strabo, where he makes mention of a precious stone found in the Island called Ophias, near the Eastern Ethiopia, now called the country of the Abyssian. This jewel he calls, from the great search made for it,
and that after they found store of them, the Island changed his name, and was called Topazium: which testimony of this Heathen Historiographer is somewhat confirmed by the words of Job, Non aequabitur ei Topazius Aethiopiae;
and that After they found store of them, the Island changed his name, and was called Topazium: which testimony of this Heathen Historiographer is somewhat confirmed by the words of Job, Non aequabitur ei Topaz Aethiopiae;
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3 The third stone is an Emrald, in the Chaldee is Smaragden, in the Arabick Zamrad, in Greeke NONLATINALPHABET, in Latine Smaragdus, in Hebrew NONLATINALPHABET derived from Baraq, signifying to lighten,
3 The third stone is an Emerald, in the Chaldee is Smaragden, in the Arabic Zamrad, in Greek, in Latin Smaragdus, in Hebrew derived from Baraq, signifying to lighten,
hee reporteth also (I know not how truly) that being worne upon the finger of an uncleane person, in flagrante crimine fractus legitur, it brake suddenly, as a Venice glasse with poyson.
he Reporteth also (I know not how truly) that being worn upon the finger of an unclean person, in flagrante crimine fractus legitur, it brake suddenly, as a Venice glass with poison.
Which may put us in mind, as of the speciall act of Levi (whose name was engraven in this stone) mentioned in revenging his sisters rape upon the Sechemites, so in generall of chastity, of all men best becomming the Levites. Moreover, in that an Emrald glasse-like representeth the shape of all things before it,
Which may put us in mind, as of the special act of Levi (whose name was engraven in this stone) mentioned in revenging his Sisters rape upon the Sheminithites, so in general of chastity, of all men best becoming the Levites. Moreover, in that an Emerald glass-like Representeth the shape of all things before it,
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and therefore Nero, as Pliny writeth, beheld all Pageants and Fencers prizes through his Emrald, we may take occasion to remember St. Peters exhortation to Pastors, who are the Levites of the Gospel, to be NONLATINALPHABET, samplars to their flocke, and in their lives to represent the perfect shapes of all vertues.
and Therefore Nero, as pliny Writeth, beheld all Pageants and Fencers prizes through his Emerald, we may take occasion to Remember Saint Peter's exhortation to Pastors, who Are the Levites of the Gospel, to be, samplers to their flock, and in their lives to represent the perfect shapes of all Virtues.
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but the Radicals in NONLATINALPHABET are not the same with those in Naphach; in the one the last Radicall is Cheth NONLATINALPHABET, in the other it is Caph NONLATINALPHABET,
but the Radicals in Are not the same with those in Naphach; in the one the last Radical is Cheth, in the other it is Caph,
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because the Seventy render it NONLATINALPHABET, and St. Jerome, excellently learned in the Hebrew, Carbunculus. This Gemme is of a red colour, glowing like a coale, with a streake of milke drawne circle-wise about it, (as the expert Naturalists describe it) which well agreeth with that we reade of Judah, whose name was engraven in this stone;
Because the Seventy render it, and Saint Jerome, excellently learned in the Hebrew, Carbuncle. This Gem is of a read colour, glowing like a coal, with a streak of milk drawn circlewise about it, (as the expert Naturalists describe it) which well agreeth with that we read of Judah, whose name was engraven in this stone;
5. The fifth stone is a Saphir, which retaines his name for ought appeareth in all languages, in Latine Saphirus, in Greeke NONLATINALPHABET, in Hebrew NONLATINALPHABET from NONLATINALPHABET, to number or write,
5. The fifth stone is a Saphir, which retains his name for ought appears in all languages, in Latin Sapphire, in Greek, in Hebrew from, to number or write,
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The Saphirs of the richest kinde are of an azure colour, like that Serpent to which Dan is compared (whose name was ingraven in this stone) Dan shall be a Serpent by the way, a Snake by the path.
The Saphirs of the Richest kind Are of an azure colour, like that Serpent to which Dan is compared (whose name was engraven in this stone) Dan shall be a Serpent by the Way, a Snake by the path.
Dioscorides saith, the Saphir is a speciall cordiall, which may have some reference to the haughty courage of Dan: of whom it is also prophesied, Dan shall judge his people. And in the vision of Ezekiel, The likenesse of the Throne of judgement is said to bee as the appearance of a Saphir stone.
Dioscorides Says, the Saphir is a special cordial, which may have Some Referente to the haughty courage of Dan: of whom it is also prophesied, Dan shall judge his people. And in the vision of Ezekielem, The likeness of the Throne of judgement is said to be as the appearance of a Saphir stone.
and Aben Ezra and Buxtorfius prove it from the Hebrew etymology, NONLATINALPHABET from NONLATINALPHABET, the word in the Hebrew signifieth a stone that is stronger than all other,
and Ben Ezra and Buxtorf prove it from the Hebrew etymology, from, the word in the Hebrew signifies a stone that is Stronger than all other,
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Moreover, wee reade a prophesie in the land of Naphthali, that the people which sate in darknesse should see a great light, which was fulfilled in our Saviours preaching there:
Moreover, we read a prophesy in the land of Naphtali, that the people which sat in darkness should see a great Light, which was fulfilled in our Saviors preaching there:
now what fitter jewell in the world to prefigure and shew forth this wonderfull great light than the Diamond, which is incomparably the brightest of all precious stones?
now what fitter jewel in the world to prefigure and show forth this wonderful great Light than the Diamond, which is incomparably the Brightest of all precious stones?
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but to avoid saciety, and meet with your expectation, I leave that taske, and observe onely for the present, that the names of the twelve Patriarchs, which were engraven at large in these jewells shining on the breast-plate of Aaron, were engraven againe in a lesser character in the two Onyx stones on his shoulder;
but to avoid satiety, and meet with your expectation, I leave that task, and observe only for the present, that the names of the twelve Patriarchs, which were engraven At large in these Jewels shining on the breastplate of Aaron, were engraven again in a lesser character in the two Onyx stones on his shoulder;
which is both a warrant for, and an embleme of my present work, which must be a repetition and contraction of those precious doctrines, which before you saw expressed by the foure Preachers in divers methods and stiles,
which is both a warrant for, and an emblem of my present work, which must be a repetition and contraction of those precious doctrines, which before you saw expressed by the foure Preachers in diverse methods and stile,
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Were I to vindicate this exercise from the often repeated cavells against repetitions, I would answer them as Martial doth those who carped at him for handling the same subject twice, and falling upon like conceits:
Were I to vindicate this exercise from the often repeated cavels against repetitions, I would answer them as Martial does those who carped At him for handling the same Subject twice, and falling upon like conceits:
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But to you, my beloved and much reverenced brethren, I alledge for my apology the example not onely of the Gentiles at Antiochia, who besought the Apostles to preach unto them the same words the next Sabbath:
But to you, my Beloved and much reverenced brothers, I allege for my apology the Exampl not only of the Gentiles At Antiochia, who besought the Apostles to preach unto them the same words the next Sabbath:
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because the light of heavenly doctrine incident upon their memories, like the beames of the Sunne upon glasse or other polite bodies, were reverberated from them per radium reflexum, and thereby received greater vertue:
Because the Light of heavenly Doctrine incident upon their memories, like the beams of the Sun upon glass or other polite bodies, were reverberated from them per radium reflexum, and thereby received greater virtue:
for in all such the thronging the parts is the wronging the whole, and contraction can be no better than detraction. Had these learned Sermons been like Vines, that runne into many superfluous stemmes, I might conceive some hope by pruning them, to effect that for which Saint Jerome commendeth the Athenian Oratours, Ut eloquentiae torcularia, non verborum pampinis,
for in all such the thronging the parts is the wronging the Whole, and contraction can be no better than detraction. Had these learned Sermons been like Vines, that run into many superfluous stems, I might conceive Some hope by pruning them, to Effect that for which Saint Jerome commends the Athenian Orators, Ut eloquentiae Torcularia, non verborum pampinis,
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The second, for the happy plenty of all things in it, the name of the fortunatae Insulae. Reddit ubi cererem tellus inarata quotannis, & imputata floret usque vinea:
The second, for the happy plenty of all things in it, the name of the fortunatae Insulae. render ubi cererem tellus inarata quotannis, & imputata floret usque vinea:
Or rather of Tocape in Pliny, wherein under a faire palme tree you may see an olive, under an olive a figge-tree, under a figge-tree a vine, under a vine corne, under corne all maner of wholsome herbes, all growing in one yeer;
Or rather of Tocape in pliny, wherein under a fair palm tree you may see an olive, under an olive a Fig tree, under a Fig tree a vine, under a vine corn, under corn all manner of wholesome herbs, all growing in one year;
as before I searched the land, so now I will the sea for fitter, and the fittest of all seem to mee to be these foure seas: 1. Rubrum, 2. Orientale. 3. Mediterraneum. 4. Pacificum.
as before I searched the land, so now I will the sea for fitter, and the Fittest of all seem to me to be these foure Seas: 1. Rubrum, 2. Oriental. 3. Mediterraneum. 4. Peace.
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The third, because it interveyned between the former & the latter sea, and passed through the whole continent in a manner of Divinity, I call the Mediterranean or mid-land sea.
The third, Because it intervened between the former & the latter sea, and passed through the Whole continent in a manner of Divinity, I call the Mediterranean or midland sea.
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The fourth, for the equall current of it, but especially for the subject and matter, resembleth mare del zur, commonly called Pacificum: for his whole discourse tended to this, that though the life of a Christian be a sea,
The fourth, for the equal current of it, but especially for the Subject and matter, resembles mare deal zur, commonly called Peace: for his Whole discourse tended to this, that though the life of a Christian be a sea,
yet that it is so calmed by Christs promise, I will ease you, that to every childe of God in the end it proves mare pacificum. My peace I give unto you, be not troubled, nor feare; Et si vultis accipere, these judicious and methodicall Sermons, foure in number, are the foure rowes in Aarons breast-plate of judgement, the jewels are their precious doctrines, the imbossments of gold, in which these jewels were set, were their texts of Scripture:
yet that it is so calmed by Christ promise, I will ease you, that to every child of God in the end it Proves mare Peace. My peace I give unto you, be not troubled, nor Fear; Et si Wills accipere, these judicious and methodical Sermons, foure in number, Are the foure rows in Aaron's breastplate of judgement, the Jewels Are their precious doctrines, the imbossments of gold, in which these Jewels were Set, were their texts of Scripture:
Sed ubi spiritualis tabernaculi Bezaliel, qui pretiosas divini dogmatis gemmas exculperet fideliter, adornaret sapienter, adjiceret gratiam, splendorem, venustatem? I know not how it comes to passe, that as sometimes in Israel,
said ubi spiritualis tabernaculi Bezaliel, qui pretiosas Divine dogmatis gemmas exculperet Fideliter, adornaret Sapienter, adjiceret gratiam, splendorem, venustatem? I know not how it comes to pass, that as sometime in Israel,
If the true reason hereof be the difficulty & danger of this work, wherein we fish as it were with a golden hook, Cujus jactura nullâ piscium capturâ compensari potest:
If the true reason hereof be the difficulty & danger of this work, wherein we Fish as it were with a golden hook, Cujus jactura nullâ piscium capturâ compensari potest:
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If the Rehearser acquit himself never so well, what can he expect for all his pains but the bare commendation of a good memory? but if he faile, not only his memory,
If the Rehearser acquit himself never so well, what can he expect for all his pains but the bore commendation of a good memory? but if he fail, not only his memory,
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In which consideration, when authority first laid hands on mee, I drew backe with all my might, till the command for repeating being repeated againe and againe, in the end the power of authority more prevailed with mee,
In which consideration, when Authority First laid hands on me, I drew back with all my might, till the command for repeating being repeated again and again, in the end the power of Authority more prevailed with me,
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for, 1. The Agat keepeth a man moist, saith Dioscorides. 2. The Beril sharpeneth the wit, saith Ystella. 3. The Carbuncle infuseth spirits, saith Barraeus. 4. The Chrysolite helpeth the breathing parts, saith Rueus. 5. The Emrald is good for the sight and memory, saith Vincentius. 6. The Onyx strengtheneth the whole body, saith Albertus. 7. The Saphir freeth a man from wrath and envie, saith Tostatus. but I perswade my self, that many of these authors,
for, 1. The Agat Keepeth a man moist, Says Dioscorides. 2. The Beril sharpeneth the wit, Says Estella. 3. The Carbuncle infuseth spirits, Says Barraeus. 4. The chrysolite Helpeth the breathing parts, Says Rueus. 5. The Emerald is good for the sighed and memory, Says Vincentius. 6. The Onyx strengtheneth the Whole body, Says Albert. 7. The Saphir freeth a man from wrath and envy, Says Tostado. but I persuade my self, that many of these Authors,
Amethystus lapis pretiosus, sic dictus, quòd gestantibus eum somnia inducit, and therefore leaving such incredulous relations to Rabbinicall and Philosophicall legends, in a warrantable Scripture phrase I will pray to Almighty God, to touch my tongue with a coale mentioned by the Prophet Esay, which S. Jerome interpreteth a Carbuncle, that I may enflame the hearts of this great assembly with a zeale of his glory,
Amethyst lapis pretiosus, sic dictus, quòd gestantibus Eum somnia Inducit, and Therefore leaving such incredulous relations to Rabbinical and Philosophical legends, in a warrantable Scripture phrase I will pray to Almighty God, to touch my tongue with a coal mentioned by the Prophet Isaiah, which S. Jerome interpreteth a Carbuncle, that I may inflame the hearts of this great assembly with a zeal of his glory,
so to furnish mee with materialls, and assist mee in laying them, that upon the true foundation Christ Jesus, I may build not hay and stubble, but gold, silver, and precious stones, such as shine in my Text;
so to furnish me with materials, and assist me in laying them, that upon the true Foundation christ jesus, I may built not hay and stubble, but gold, silver, and precious stones, such as shine in my Text;
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sure I am, the green and ruddy stones, some of them generated in the red sea, lively set forth the green wounds and bloudy passion of the worlds Redeemer, the subject of his discourse.
sure I am, the green and ruddy stones, Some of them generated in the read sea, lively Set forth the green wounds and bloody passion of the world's Redeemer, the Subject of his discourse.
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and then changed colour, and resembled the other two gems, death displaying its colours in his flesh, which he suffered to pay the wages of sinne for us;
and then changed colour, and resembled the other two gems, death displaying its colours in his Flesh, which he suffered to pay the wages of sin for us;
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The imbossment of gold, in which these gems of divine doctrine were set, was his Text taken out of JOHN 11.50. It is expedient for us, that one man should dye for the people.
The imbossment of gold, in which these gems of divine Doctrine were Set, was his Text taken out of JOHN 11.50. It is expedient for us, that one man should die for the people.
Behold an ambitious simoniacall Priest of the Romane constitution, and that but for a yeer, vaunt over him that is a Priest for ever after the order of Melchizedek.
Behold an ambitious simoniacal Priest of the Roman constitution, and that but for a year, vaunt over him that is a Priest for ever After the order of Melchizedek.
He is but one man, what is the bloud of one man to the quiet of a publike state? Melius est ut pereat unus, quàm unitas, let one man dye, that the whole Nation perish not. This is Caiphas his meaning:
He is but one man, what is the blood of one man to the quiet of a public state? Better est ut pereat Unus, quàm unitas, let one man die, that the Whole nation perish not. This is Caiaphas his meaning:
In imitation of whom I verily thinke it was, that Clemens the fifth being demanded how the Templer Knights might be cut off, made this answer, Si non licet per viam justitiae, licet saltem per viam expedientiae.
In imitation of whom I verily think it was, that Clemens the fifth being demanded how the Templer Knights might be Cut off, made this answer, Si non licet per viam justitiae, licet Saltem per viam expedientiae.
But shall a just innocent man, a Prophet, nay more than hee that was more than a Prophet, lose his life for nothing but your commodity? the answer is, that though he be all these,
But shall a just innocent man, a Prophet, nay more than he that was more than a Prophet, loose his life for nothing but your commodity? the answer is, that though he be all these,
will nothing but his death appease you? You have a guard, keep him sure, manacle his hands, fetter his feet, only spare his life, bring not his bloud upon your head.
will nothing but his death appease you? You have a guard, keep him sure, manacle his hands, fetter his feet, only spare his life, bring not his blood upon your head.
Behold here in another sense Caiphas a bloudy Ruby; yet, as the Rubies about Egypt aureâ bracteâ sublinuntur, so hath he gold foyle Scripture in his mouth, the words of the Holy Ghost, who not only out of the mouth of babes and sucklings will have his praise, out of the mouth of asses and brute beasts will have his power to be knowne;
Behold Here in Another sense Caiaphas a bloody Ruby; yet, as the Rubies about Egypt aureâ bracteâ sublinuntur, so hath he gold foil Scripture in his Mouth, the words of the Holy Ghost, who not only out of the Mouth of babes and sucklings will have his praise, out of the Mouth of asses and brutus beasts will have his power to be known;
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The Holy Ghost so touched the hearts of holy Prophets, that their hearts enditing this matter of Christs passion, their tongues became the pen of ready writers:
The Holy Ghost so touched the hearts of holy prophets, that their hearts enditing this matter of Christ passion, their tongues became the pen of ready writers:
so (saith Saint Chrysostome ) the Spirit of God touched his lips, but came not neere his heart. (It is expedient.) In the exposition of Caiphas, the meaning is, it is good for us pretending common good, to kill Jesus;
so (Says Faint Chrysostom) the Spirit of God touched his lips, but Come not near his heart. (It is expedient.) In the exposition of Caiaphas, the meaning is, it is good for us pretending Common good, to kill jesus;
Expedient it was, and behoovefull in the first place, that he who should satisfie for sinne (the wages whereof is death) should bee a man subject to death. Secondly, that he should dye.
Expedient it was, and behooveful in the First place, that he who should satisfy for sin (the wages whereof is death) should be a man Subject to death. Secondly, that he should die.
for if the Deity had opposed it selfe, non tam ratio quàm potestas Diabolum vicisset, what mystery had there bin for God to vanquish the Divell? how should the Scripture have bin fulfilled, The seed of the woman shall breake the Serpents head? yet there is an experiment beyond all this, Experiar Deus hic discrimine aperto an sit mortalis, saith the spirituall Lycaon; if hee carry about with him NONLATINALPHABET, a body subject to dissolution, doubtlesse hee is a man. Thus therefore that hee might shew himselfe a man, it was expedient that hee should die.
for if the Deity had opposed it self, non tam ratio quàm potestas Diabolum vicisset, what mystery had there been for God to vanquish the devil? how should the Scripture have been fulfilled, The seed of the woman shall break the Serpents head? yet there is an experiment beyond all this, Experiar Deus hic Discrimine Aperto an sit Mortalis, Says the spiritual Lycaon; if he carry about with him, a body Subject to dissolution, doubtless he is a man. Thus Therefore that he might show himself a man, it was expedient that he should die.
Oblatus est quia voluit (saith the Prophet:) I lay down my life (saith himselfe:) Yea, Caiphas said as much in effect, It is meet, not that one should be put to death, but that he should dye:
Oblatus est quia voluit (Says the Prophet:) I lay down my life (Says himself:) Yea, Caiaphas said as much in Effect, It is meet, not that one should be put to death, but that he should die:
There wanted not other meanes to redeeme man, but NONLATINALPHABET, it was meet, that by the death of the Sonne of God wee should bee redeemed: Sanguine quaerendi reditus animâque litandum.
There wanted not other means to Redeem man, but, it was meet, that by the death of the Son of God we should be redeemed: Sanguine quaerendi reditus animâque litandum.
but sith for the reasons before named that was neither possible nor expedient, sith dye hee must, what death doth the Holy Ghost thinke to bee most expedient? If hee may not yeeld to nature,
but sith for the Reasons before nam that was neither possible nor expedient, sith die he must, what death does the Holy Ghost think to be most expedient? If he may not yield to nature,
No, that was not expedient, Feri ut se sentiat mori, it was expedient that hee should dye a tedious and most painfull death, wherein a tract of lingering misery and lasting torment was to bee endured:
No, that was not expedient, Feri ut se sentiat Mori, it was expedient that he should die a tedious and most painful death, wherein a tract of lingering misery and lasting torment was to be endured:
the utmost and highest of all punishments, saith Ulpian: Having in it the extent of torture, saith Apuleius: The quintessence of cruelty, saith the Roman Oratour.
the utmost and highest of all punishments, Says Ulpian: Having in it the extent of torture, Says Apuleius: The quintessence of cruelty, Says the Roman Orator.
First, after sentence given, the prisoner was whipped, then forced to carry his Crosse to the place of execution, there in the most tender and sinewie parts of the body nailed to the Crosse,
First, After sentence given, the prisoner was whipped, then forced to carry his Cross to the place of execution, there in the most tender and sinewy parts of the body nailed to the Cross,
Quid dicam in crucem tollere? Look we to the originall, it was first devised by Tarquinius, as the most infamous punishment of all, against such as laid violent hands upon themselves.
Quid dicam in crucem tollere? Look we to the original, it was First devised by Tarquinius, as the most infamous punishment of all, against such as laid violent hands upon themselves.
for in memory that the Dogge slept when the Geese defended the Capitoll, every yeer in great solemnity they carried a Goose in triumph, softly laid upon a rich carpet,
for in memory that the Dog slept when the Geese defended the Capitol, every year in great solemnity they carried a Goose in triumph, softly laid upon a rich carpet,
And was it expedient that our Saviour should dye this death? It was expedient, that the prophesie of Esay might be verified, We saw him made as the basest of men;
And was it expedient that our Saviour should die this death? It was expedient, that the prophesy of Isaiah might be verified, We saw him made as the Basest of men;
to be forsaken of his friends, falsly accused by his enemies, to be sold like a slave, mocked like a foole, spit upon like a made man, whipt like a theefe, crucified like a traitour;
to be forsaken of his Friends, falsely accused by his enemies, to be sold like a slave, mocked like a fool, spit upon like a made man, whipped like a thief, Crucified like a traitor;
Mee thinkes, I heare our Saviour say in this baptisme of bloud, as he said in his baptisme of water, Thus it becommeth us to fulfill all righteousnes, and thus it became him, for whom,
Me thinks, I hear our Saviour say in this Baptism of blood, as he said in his Baptism of water, Thus it becomes us to fulfil all righteousness, and thus it became him, for whom,
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The prophesies had said it, it should be so, and it was expedient that he to whom they pointed should fulfill them, that so in fulness of truth he might take his leave of the crosse,
The prophecies had said it, it should be so, and it was expedient that he to whom they pointed should fulfil them, that so in fullness of truth he might take his leave of the cross,
for the knowledge of this truth presume we to aske, Cur fecisti filio sic? How may it stand with thy justice that he should dye, in whom there was found no fault worthy death,
for the knowledge of this truth presume we to ask, Cur fecisti filio sic? How may it stand with thy Justice that he should die, in whom there was found no fault worthy death,
nay no fault at all? the unswer is, Expedit mori pro populo: yet, O Lord, wilt thou slay the righteous with the wicked? nay, which is more, wilt thou slay the righteous,
nay no fault At all? the unswer is, Expedit Mori Pro populo: yet, Oh Lord, wilt thou slay the righteous with the wicked? nay, which is more, wilt thou slay the righteous,
and spare the wicked? nay, which is yet more, wilt thou slay the righteous for the wicked? shall not the Judge of all the world doe right? God cannot chuse but do right, the wages of sin is death;
and spare the wicked? nay, which is yet more, wilt thou slay the righteous for the wicked? shall not the Judge of all the world do right? God cannot choose but do right, the wages of since is death;
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But is it possible, that of all people he should dye for the Jewes? Ab ipsis, & pro ipsis? these were they that spit upon him, whipped him, smote him on the face, crowned him with thornes, tare him with nailes;
But is it possible, that of all people he should die for the Jews? Ab Ipse, & Pro Ipse? these were they that spit upon him, whipped him, smote him on the face, crowned him with thorns, tear him with nails;
why hast thou forsaken mee? then in stead of comfort they reviled him, If thou be the Son of God, come downe from the crosse, all this notwithstanding though they persecuted him, hee loved them;
why hast thou forsaken me? then in stead of Comfort they reviled him, If thou be the Son of God, come down from the cross, all this notwithstanding though they persecuted him, he loved them;
Father, forgive, and pleaded for them, they know not what they doe; and wept for them, offering supplications in their behalfe with prayers & strong cries.
Father, forgive, and pleaded for them, they know not what they do; and wept for them, offering supplications in their behalf with Prayers & strong cries.
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and whilest we were thine enemies, we were reconciled to God the Father by the precious death of thee his Son. For the Scripture setteth forth his love to us, that whilest we were yet sinners he dyed for us.
and whilst we were thine enemies, we were reconciled to God the Father by the precious death of thee his Son. For the Scripture sets forth his love to us, that whilst we were yet Sinners he died for us.
the same spirit which set before him expedit mori, did sweeten the brim of that sowre cup with this promise, that when hee should make his soule an offering for sin, hee should see his seed:
the same Spirit which Set before him expedit Mori, did sweeten the brim of that sour cup with this promise, that when he should make his soul an offering for since, he should see his seed:
S. Stephen was stoned, S. Paul beheaded, Nunquid pro nobis? No, it cost more than so, it is done to their hands, there is one, who by the oblation of himselfe alone once offered, hath made a perfect and sufficient sacrifice for the sins of the whole world.
S. Stephen was stoned, S. Paul beheaded, Whether Pro nobis? No, it cost more than so, it is done to their hands, there is one, who by the oblation of himself alone once offered, hath made a perfect and sufficient sacrifice for the Sins of the Whole world.
and in our persons the Prophet speaketh, He bare our infirmities and carried our sorrowes, he was wounded for our transgressions, the chastisement of our peace was upon him,
and in our Persons the Prophet speaks, He bore our infirmities and carried our sorrows, he was wounded for our transgressions, the chastisement of our peace was upon him,
Which great benefit, as it is our bounden duty to remember at all times, so this time, this day Vivaciorem animi sensum, & puriorem mentis exigit intuitum, recursus temporis,
Which great benefit, as it is our bounden duty to Remember At all times, so this time, this day Vivaciorem animi sensum, & puriorem mentis exigit intuitum, recursus Temporis,
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and tyranny of Satan, so that whereas we might for ever have sung that mournfull Elegy, O wretched men that we are, who shal deliver us from death & hell? we are now enabled to insult over both, O death, where is thy sting? O hell, where is thy victory? Which victory of our Saviour,
and tyranny of Satan, so that whereas we might for ever have sung that mournful Elegy, Oh wretched men that we Are, who shall deliver us from death & hell? we Are now enabled to insult over both, Oh death, where is thy sting? O hell, where is thy victory? Which victory of our Saviour,
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and ours through him so dearly purchased, when we call to mind, let us consider withall, that as the cause of this conflict on his part was his love to us;
and ours through him so dearly purchased, when we call to mind, let us Consider withal, that as the cause of this conflict on his part was his love to us;
but if by our crying sins & trespasses we crucifie him againe, we make even that bloud, which of it selfe speaketh for us better things than the bloud of Abel, in stead of pardon to cry for vengeance against us.
but if by our crying Sins & Trespasses we crucify him again, we make even that blood, which of it self speaks for us better things than the blood of Abel, in stead of pardon to cry for vengeance against us.
Let us therfore looke up to him the author and finisher of our salvation, beseeching him, who with the bloud of his passion clave rockes & stones asunder, with the same bloud, which is not yet nor ever will be dry, to mollifie and soften our hard hearts, that seriously considering the hainousnesse of our sins, which put him to death,
Let us Therefore look up to him the author and finisher of our salvation, beseeching him, who with the blood of his passion clave Rocks & stones asunder, with the same blood, which is not yet nor ever will be dry, to mollify and soften our hard hearts, that seriously considering the heinousness of our Sins, which put him to death,
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we may in token of our thankfulness endeavour to offer up our soules and bodies as a reasonable sacrifice to him that offered himselfe a sacrifice for us, and now sitteth at the right hand of God;
we may in token of our thankfulness endeavour to offer up our Souls and bodies as a reasonable sacrifice to him that offered himself a sacrifice for us, and now Sitteth At the right hand of God;
THat the second Speaker, that sweet singer of Israel, whose ditty was, Awake, & sing ye that sleep in dust, made (according to my Text) a row, or Canticum graduum, a Psalme of ascents or degrees, I cannot but even in a duty of thankfulnesse acknowledge,
THat the second Speaker, that sweet singer of Israel, whose ditty was, Awake, & sing you that sleep in dust, made (according to my Text) a row, or Canticum graduum, a Psalm of ascents or Degrees, I cannot but even in a duty of thankfulness acknowledge,
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had not he made a row, that is, digested & disposed his matter in excellent order, I should never have bin able to present to you the jewels set in this row, which are all (as you see) most orient.
had not he made a row, that is, digested & disposed his matter in excellent order, I should never have been able to present to you the Jewels Set in this row, which Are all (as you see) most orient.
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Carbunculus (saith S. Jerome) videtur mihi sermo doctrinae, qui fugato errore tenebrarum illuminat corda credentium, hic est quem unus de Seraphim tulit farcipe comprehensum ad Esayae labra purganda. Whether this second Preacher (in S. Pauls phrase a Prophet) his tongue were not touched with such a coale, I referre my selfe to your hearts and consciences, Nonne ardebat cor vestrûm in vobis, cùm exponeret vobis Scripturas? The second jewel was a Saphir, according to the Hebrew derivation from Sepher, a booke, wherein we may reade both the doctrine and graces of the second Speaker:
Carbuncle (Says S. Jerome) videtur mihi sermon Doctrine, qui fugato Error tenebrarum illuminate Corda credentium, hic est Whom Unus de Seraphim tulit farcipe comprehensum ad Isaiah labra purganda. Whither this second Preacher (in S. Paul's phrase a Prophet) his tongue were not touched with such a coal, I refer my self to your hearts and Consciences, Nonne ardebat cor vestrûm in vobis, cùm exponeret vobis Scripturas? The second jewel was a Saphir, according to the Hebrew derivation from book, a book, wherein we may read both the Doctrine and graces of the second Speaker:
Hic lapis (ut perhibent) educit corpore vinctos, saith Vincentius; and was not his doctrine a Jayle-delivery of all deaths prisoners? It is a constant tradition among the Rabbins, that the tables of stone, wherein the ten Commandements were written with the finger of God, were of Saphir.
Hic lapis (ut perhibent) Educit corpore vinctos, Says Vincentius; and was not his Doctrine a jail-delivery of all death's Prisoners? It is a constant tradition among the Rabbis, that the tables of stone, wherein the ten commandments were written with the finger of God, were of Saphir.
thinke you not, that if a man could have a heart as hard as the Adamant, this Adamant, pointed with sacred eloquence, could breake it and make it contrite? Lastly, Pliny addeth, that the Diamond is a soveraign remedy against poyson, Et ideò regibus charissimus, iisque paucis cognitus, in high esteem with Princes:
think you not, that if a man could have a heart as hard as the Adamant, this Adamant, pointed with sacred eloquence, could break it and make it contrite? Lastly, pliny adds, that the Diamond is a sovereign remedy against poison, Et ideò regibus charissimus, iisque paucis cognitus, in high esteem with Princes:
and lose all his colour & beauty, nay, was indeed dead according to his humane nature (his soule being severed from his body:) but after the consummation of his passion,
and loose all his colour & beauty, nay, was indeed dead according to his humane nature (his soul being severed from his body:) but After the consummation of his passion,
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and the extinction of the fiery rage of his persecuters with his bloud, in his resurrection he shewed himself a most glorious Carbuncle, shining in majesty, & burning in love.
and the extinction of the fiery rage of his persecuters with his blood, in his resurrection he showed himself a most glorious Carbuncle, shining in majesty, & burning in love.
After his resurrection, in the day of his ascension, hee taketh possession of his throne in heaven, which, in Ezekiel is said to bee like a Saphir stone,
After his resurrection, in the day of his Ascension, he Takes possession of his throne in heaven, which, in Ezekielem is said to be like a Saphir stone,
The embossment of gold, in which these gems of divine doctrine were set, was his Text taken out of ESAY 26.19. Thy dead men shall live together, with my body shall they rise:
The embossment of gold, in which these gems of divine Doctrine were Set, was his Text taken out of ISAIAH 26.19. Thy dead men shall live together, with my body shall they rise:
as it doth her herbs and winter prisoners, Junius hath, Dejecisti in terram, Castalio, terram demoliris, the Seventy, Terra cadet, S. Jerome, Dejicies in terram, the Chaldee paraphrase, Trades in infernum: and for mortuos, in Hebrew Rephaim, from a word signifying to cure, per antiphrasin the Seventy reade NONLATINALPHABET, the wicked or ungodly;
as it does her herbs and winter Prisoners, Junius hath, Dejecisti in terram, Castalio, terram demoliris, the Seventy, Terra cadet, S. Jerome, Dejicies in terram, the Chaldee Paraphrase, Trades in infernum: and for Mortuos, in Hebrew Rephaim, from a word signifying to cure, per Antiphrasis the Seventy read, the wicked or ungodly;
For all of them either speak of the resurrection of the dead indefinitely, which they doe that say, Terra ejiciet, to wit, postquam in terram dejecisti. For the earth cannot cast up that it hath not:
For all of them either speak of the resurrection of the dead indefinitely, which they do that say, Terra ejiciet, to wit, Postquam in terram dejecisti. For the earth cannot cast up that it hath not:
and, Manium terram demoliris; or of the destruction of the wicked, one only species of the dead, which the Seventy call impios, others Giants, mighty to transgresse;
and, Manium terram demoliris; or of the destruction of the wicked, one only species of the dead, which the Seventy call Impious, Others Giants, mighty to transgress;
so these from sundry and discrepant conceits run into one common place of the generall resurrection, save that the latter adde a straine to the former of Gods vengeance,
so these from sundry and discrepant conceits run into one Common place of the general resurrection, save that the latter add a strain to the former of God's vengeance,
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There is not one of the learned Scribes, old or new, Jew or Christian, whose spirit and pen hath not fallen upon one of these two senses (viz.) that the Prophet either speaketh of the resurrection of the dead at the last day,
There is not one of the learned Scribes, old or new, Jew or Christian, whose Spirit and pen hath not fallen upon one of these two Senses (viz.) that the Prophet either speaks of the resurrection of the dead At the last day,
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in which (say they) calamity is a kind of death, captivity as the grave, Gods people as the seed in the ground, Gods grace and favour as the comfortable dew, to revive and restore them to their wonted being.
in which (say they) calamity is a kind of death, captivity as the grave, God's people as the seed in the ground, God's grace and favour as the comfortable due, to revive and restore them to their wonted being.
Of these two companies some goe after the literall grammaticall sense, lending not so much as the cast of their eye toward the allegory, as Strigelius, Clarius, Brentius:
Of these two companies Some go After the literal Grammatical sense, lending not so much as the cast of their eye towards the allegory, as Strigel, Clarius, Brent:
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Falluntur Christiani, qui ad extremum judicium restringunt, Prophetatotum Christi regnum ab initio ad finem usque complectitur. Aquinas equally joyneth them both;
Falluntur Christians, qui ad extremum judicium restringunt, Prophetatotum Christ Kingdom ab initio ad finem usque complectitur. Aquinas equally Joineth them both;
To conclude then, as in the 37. chapter of Ezekiel the resurrection of the dead is brought in as an argument by God himselfe, to ascertaine the people of their delivery from thraldome;
To conclude then, as in the 37. chapter of Ezekielem the resurrection of the dead is brought in as an argument by God himself, to ascertain the people of their delivery from thraldom;
an argument à majore ad minus: Can he raise and revive the dead? and can he not much more restore the distressed? yet I will be bold to say, that the proper resurrection of the dead, without the vaile of a metaphor in the hardest construction that can be made of the words, is either the scope of the Prophet,
an argument à Major ad minus: Can he raise and revive the dead? and can he not much more restore the distressed? yet I will be bold to say, that the proper resurrection of the dead, without the veil of a metaphor in the Hardest construction that can be made of the words, is either the scope of the Prophet,
And Mr. Gualter giveth a good reason why all other comforts are sealed up with this doctrine and promise of the universall resurrection, Quòd nulla alia sit certa & solida consolatio, because all other calmes are temporary, fluxe and mutable, from which there are recidivations and relapses into subsequent stormes.
And Mr. Gualter gives a good reason why all other comforts Are sealed up with this Doctrine and promise of the universal resurrection, Quòd nulla Alias sit Certa & Solid consolatio, Because all other calms Are temporary, flux and mutable, from which there Are recidivations and relapses into subsequent storms.
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but that you clearly behold in the true glasse of my Text a faire and undoubted image of the resurrection of the dead; which being the proper subject of this feast, I hope I have sufficiently warranted the choice of my theame,
but that you clearly behold in the true glass of my Text a fair and undoubted image of the resurrection of the dead; which being the proper Subject of this feast, I hope I have sufficiently warranted the choice of my theme,
for marke the words, Vivent, resurgent, evigilabunt, cantabunt, germinabunt, projicientur. mortui, cadaver, pulvis, habitatores pulveris, herbae, inferi seu manes.
for mark the words, Vivent, resurgent, evigilabunt, cantabunt, germinabunt, projicientur. Deads, cadaver, Pulvis, Habitatores pulveris, herbae, Inferi seu manes.
What is this in the whole composition, what in every limb & joynt apari, but the ecchoing and resounding from one to the other the doctrine of the resurrection?
What is this in the Whole composition, what in every limb & joint apari, but the echoing and resounding from one to the other the Doctrine of the resurrection?
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To omit (besides all these which have their tabernacle in the sun, and are evident and apert professions thereof) many secret & minerall arguments couched in the bowels and bosome of my Text, which shall be extracted in their due time.
To omit (beside all these which have their tabernacle in the sun, and Are evident and apert professions thereof) many secret & mineral Arguments couched in the bowels and bosom of my Text, which shall be extracted in their due time.
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Bees are not so like Bees, but that there are individuall differences between them; neither are the members of my Text so like, but that they may bee distinguished.
Bees Are not so like Bees, but that there Are Individu differences between them; neither Are the members of my Text so like, but that they may be distinguished.
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Rise, doe you say? but by what authority? what shall be the instrument and meanes thereof? The shrill sound of the last Trump awaking them out of their sleep,
Rise, do you say? but by what Authority? what shall be the Instrument and means thereof? The shrill found of the last Trump awaking them out of their sleep,
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Lastly, if they say the earth hath devoured our bodies, how shall we then arise? It is answered, Terra projiciet, the earth shall bee driven to disgorge and cast them up againe.
Lastly, if they say the earth hath devoured our bodies, how shall we then arise? It is answered, Terra projiciet, the earth shall be driven to disgorge and cast them up again.
These sixe, either members or remarkable points and joynts of my Text, hitherto severed, sith the Prophet hath construed together, I will reduce to three combinations, and so handle them.
These sixe, either members or remarkable points and Joints of my Text, hitherto severed, sith the Prophet hath construed together, I will reduce to three combinations, and so handle them.
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The 1. Vivent and resurgent. 2. Evigilate and cantate. 3. Ros tuus and terra projiciet. The first combination or conjugation is Vivent and Resurgent. There is a difference between them;
The 1. Vivent and resurgent. 2. Vigilate and cantate. 3. Ros Thy and terra projiciet. The First combination or conjugation is Vivent and Resurgent. There is a difference between them;
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yet the end & period of all their acts is, Et mortuus est: and whatsoever the chronicles of the Kings of Judah and Israel omit besides, they omit not this, Et dormivit cum patribus. Death is that Syncope or Elision, that cutteth not out letters or leaves, but lives; and which not Grammar,
yet the end & Period of all their acts is, Et Mortuus est: and whatsoever the chronicles of the Kings of Judah and Israel omit beside, they omit not this, Et dormivit cum Patribus. Death is that Syncope or Elision, that cutteth not out letters or leaves, but lives; and which not Grammar,
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— Mors ultima linea rerum, our whole life being but linea circumducta rediens ad idem punctum, à pulvere ad pulverem, the assured period and full point after all other points, pawses, sections and intersections, changes and vicissitudes of this mortall life:
— Mors ultima linea rerum, our Whole life being but linea circumducta rediens ad idem punctum, à pulvere ad pulverem, the assured Period and full point After all other points, pauses, Sectis and intersections, changes and vicissitudes of this Mortal life:
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after all our eatings and drinkings the symbolum or shot that must be paid, the centre, to which our corruptible body, which presseth downe the soule, doth by its weight and pronenesse forcibly tend.
After all our eatings and drinkings the Symbol or shot that must be paid, the centre, to which our corruptible body, which Presseth down the soul, does by its weight and proneness forcibly tend.
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first mortui: secondly, cadaver: thirdly, pulvis: fourthly, habitatores pulveris: fifthly, inferi and manes; free Denizons among the dead, such as might say to corruption, thou art our father;
First Deads: secondly, cadaver: Thirdly, Pulvis: fourthly, Habitatores pulveris: fifthly, Inferi and manes; free Denizen among the dead, such as might say to corruption, thou art our father;
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Non obstat potentiae Dei diuturna putredo, walke but a pace or two backward, yee shall find a negative to this affirmative, the dead shall not live. Is there yea and nay in the Holy Ghost? Yea, and both true.
Non obstat potentiae Dei Diuturna putredo, walk but a pace or two backward, ye shall find a negative to this affirmative, the dead shall not live. Is there yea and nay in the Holy Ghost? Yea, and both true.
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Interfecti mei in some readings, in the genuine cadaver meum, the dead being, or which are my body, and then by collection, as Junius well observeth, cadavera mea quoque, all the bodies of my Saints, which are as it were mine,
Interfecti mei in Some readings, in the genuine cadaver meum, the dead being, or which Are my body, and then by collection, as Junius well observeth, Cadavera mea quoque, all the bodies of my Saints, which Are as it were mine,
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opposite whereunto are mortui Satanae, & cadaver Antichristi. Hence commeth that seeming antilogie, or contradictio linguarum, strife of tongues, Resurgent, non resurgent, they shall, they shall not rise.
opposite whereunto Are Deads Satan, & cadaver Antichrist. Hence comes that seeming antilogy, or Contradiction Linguarum, strife of tongues, Resurgent, non resurgent, they shall, they shall not rise.
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their life is a life indeed, vitall, immortall, Angelicall, nourished at the tree and fountaine of life, animated and perpetuated from the Lord of life, and they rise as the morning Sunne fairer and fairer, to a glorious, joyfull, incorruptible, and celestiall resurrection.
their life is a life indeed, vital, immortal, Angelical, nourished At the tree and fountain of life, animated and perpetuated from the Lord of life, and they rise as the morning Sun Fairer and Fairer, to a glorious, joyful, incorruptible, and celestial resurrection.
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The second combination is Evigilate & cantate: yee shall observe in this and divers other passages in this Prophet divers interlocutions, prosopopeia's, and changing of persons.
The second combination is Vigilate & cantate: ye shall observe in this and diverse other passages in this Prophet diverse interlocutions, prosopopeia's, and changing of Persons.
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Thirdly, here is Gods apostrophe to the dead, Awake and sing: Fourthly, the answer of the dead to God, Ros tuus, that is, quem tu irrorasti; or Gods apostrophe to his Church, Ros tuus, id est, qui super te cadet, O Ecclesia mea:
Thirdly, Here is God's apostrophe to the dead, Awake and sing: Fourthly, the answer of the dead to God, Ros Thy, that is, Whom tu irrorasti; or God's apostrophe to his Church, Ros Thy, id est, qui super te cadet, Oh Ecclesia mea:
or the sound of many waters, or a clap or crack of thunder (all come too short) were able to enforme and actuate dust and rubble to audience? Loquor ad Dominum might they say with Abraham, cùm sim pulvis & cinis? Howsoever pulvis & cinis in synthesi may doe it, I am sure pulvis & cinis in analysi cannot.
or the found of many waters, or a clap or Crac of thunder (all come too short) were able to inform and actuate dust and rubble to audience? Loquor ad Dominum might they say with Abraham, cùm sim Pulvis & Cinis? Howsoever Pulvis & Cinis in synthesi may do it, I am sure Pulvis & Cinis in analysi cannot.
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but is any man so mad as to spend his voice, though a stentorian, and rend his throat against deafe rockes? Behold, God doth more than this by that powerfull instrument of his glorious Word, that gladius delphicus, that is more than Moses rod, wherewith hee wrought wonders:
but is any man so mad as to spend his voice, though a stentorian, and rend his throat against deaf Rocks? Behold, God does more than this by that powerful Instrument of his glorious Word, that gladius Delphicus, that is more than Moses rod, wherewith he wrought wonders:
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Awake: but with what eyes to behold the light of heaven? when the windowes of their bodies have bin long since shut downe, their chrystall glasses of nature broken, their seers sunke into the holes of their head, clay dwelleth in their tabernacles,
Awake: but with what eyes to behold the Light of heaven? when the windows of their bodies have been long since shut down, their crystal glasses of nature broken, their seers sunk into the holes of their head, clay dwells in their Tabernacles,
and well tuned cymball? is it hung upon the willowes of Babylon, or rather tyed to the roofe of their mouth? where are their songs of praise and thanksgiving, which they sang in the land of the living? — Olim ego longas Cantando memini solitum consumere noctes; Nunc oblita mihi tot carmina.
and well tuned cymbal? is it hung upon the willows of Babylon, or rather tied to the roof of their Mouth? where Are their songs of praise and thanksgiving, which they sang in the land of the living? — Once ego longas Cantando Remember solitum consumere Noctes; Nunc oblita mihi tot carmina.
Et ex his vermiculis & pulvere, saith Saint Bernard, instaurabuntur muri coelistis Jerusalem. Before I end this second combination, I remember that I noted unto you two things:
Et ex his vermiculis & pulvere, Says Saint Bernard, instaurabuntur muri coelistis Jerusalem. Before I end this second combination, I Remember that I noted unto you two things:
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first, the efficiency in the exuscitation, Awake; where forget not in the meane while to reserve for a latter meditation, that death by the phrase of my Text is a sleep: secondly, the quality;
First, the efficiency in the exuscitation, Awake; where forget not in the mean while to reserve for a latter meditation, that death by the phrase of my Text is a sleep: secondly, the quality;
Musica in luctu importuna, and it must be a most joyfull resurrection, when such as shall partake thereof not only NONLATINALPHABET (so the Seventy) but NONLATINALPHABET (Aquilas) and NONLATINALPHABET (Symmachus) and NONLATINALPHABET (Theodotian.) Agreeable hereunto is that of our Saviour, Lift up your heads, for your redemption draweth nigh.
Musica in luctu importuna, and it must be a most joyful resurrection, when such as shall partake thereof not only (so the Seventy) but (Aquilas) and (Symmachus) and (Theodotian.) Agreeable hereunto is that of our Saviour, Lift up your Heads, for your redemption draws High.
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to you belongeth, plangent tribus terrae, & tribulabitur ibi fortis, your singing shall be turned to sighing, your Tabrets & Shaumes into everlasting beatings and hammerings on the anviles of your breast, your showting into howling and yelling, your clapping of hands into gnashing of teeth, your praising into blaspheming & cursing,
to you belongeth, plangent tribus terrae, & tribulabitur There fortis, your singing shall be turned to sighing, your Tabrets & Shawms into everlasting beatings and hammerings on the anvils of your breast, your shouting into howling and yelling, your clapping of hands into gnashing of teeth, your praising into blaspheming & cursing,
But say that the earth withhold them, opposing her lockes and barres, and pleading perhaps the prescription of hundreds or thousands of yeeres, there is then place for projiciet, NONLATINALPHABET, angry and impatient though she be, reddet, non sua, she must cast them up, as the stomach a surfeit,
But say that the earth withhold them, opposing her locks and bars, and pleading perhaps the prescription of hundreds or thousands of Years, there is then place for projiciet,, angry and impatient though she be, reddet, non sua, she must cast them up, as the stomach a surfeit,
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if Liber foederis will not serve, wee may reade in the booke of nature, or rather Bibliotheca librorum, described with a text hand, in faire and capitall letters, the resurrection of the dead.
if Liber Fœderis will not serve, we may read in the book of nature, or rather Bibliotheca librorum, described with a text hand, in fair and capital letters, the resurrection of the dead.
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and the print of nature seemeth to bee quite razed out; yet (as Esay speaketh of the Oake and Elme) there is a substance in them, and by the comfort of the vernall sun-shine,
and the print of nature seems to be quite razed out; yet (as Isaiah speaks of the Oak and Elm) there is a substance in them, and by the Comfort of the vernal sunshine,
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The bird of Arabia that riseth out of her owne ashes, the insecta animalia that spend the Winter season in a shadow of death, the seed that lyeth and dyeth in the earth, our sleepings and awakings, nights and dayes, winters and summers, autumnes and springs;
The bird of Arabia that Riseth out of her own Ashes, the insecta animalia that spend the Winter season in a shadow of death, the seed that lies and Dies in the earth, our sleepings and awakings, nights and days, winter's and summer's, autumns and springs;
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when that day commeth, shall find that they have eaten morsels like aspes, and dranke a draught of deadly poyson, too strong and hard of digestion for their over weak stomachs.
when that day comes, shall find that they have eaten morsels like asps, and drank a draught of deadly poison, too strong and hard of digestion for their over weak stomachs.
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Mee thinkes the sixe parts of this Text are like the six cities of refuge, to which those that had slain, shall I say? nay, rather those that are slain may flye, to save shall I say? nay,
Me thinks the sixe parts of this Text Are like the six cities of refuge, to which those that had slave, shall I say? nay, rather those that Are slave may fly, to save shall I say? nay,
and they are all like the wheeles in Ezekiels vision, Rota in rotâ: or as the celestiall Spheres one in the other, all moving alike to the same purpose:
and they Are all like the wheels in Ezekiel's vision, Rota in rotâ: or as the celestial Spheres one in the other, all moving alike to the same purpose:
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all striving for an Article of faith, one of the twelve flowers in the garland of our Creed, one of the twelve stones in the foundation of the holy City.
all striving for an Article of faith, one of the twelve flowers in the garland of our Creed, one of the twelve stones in the Foundation of the holy city.
when milke forsaketh the breasts, marrow the bones, bloud the veines, spirit the arteries, and the soule the body? yet when you are brought to this desart of desarts, you shall find sex civitates, & villas earum, six maine and eminent proofes of the resurrection, with as many lesse,
when milk Forsaketh the breasts, marrow the bones, blood the Veins, Spirit the arteries, and the soul the body? yet when you Are brought to this desert of deserts, you shall find sex Civitates, & villas earum, six main and eminent proofs of the resurrection, with as many less,
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For first, Mortui vivent is a maine argument, grounded upon the Word and Promise, like civitas; but mortui tui is civitas & villa, a maine with an appendant argument drawne from the propriety that God hath in us.
For First, Deads vivent is a main argument, grounded upon the Word and Promise, like Civitas; but Deads tui is Civitas & Villam, a main with an appendant argument drawn from the propriety that God hath in us.
Secondly, Cadaver resurget is civitas, but cadaver meum is civitas & villa, a maine argument, with an appendant drawn from the society between the head & the members:
Secondly, Cadaver Resurget is Civitas, but cadaver meum is Civitas & Villam, a main argument, with an appendant drawn from the society between the head & the members:
Thirdly, Awake & sing are civitates, main arguments drawn from the command & power of God, who saith, Returne ye sons of Adam, and they return; but that the nature of the phrase should import a sleep,
Thirdly, Awake & sing Are Civitates, main Arguments drawn from the command & power of God, who Says, Return you Sons of Adam, and they return; but that the nature of the phrase should import a sleep,
and put breath into the organ againe, these are civitates & villae earum. Yet further, by Montanus his collection, pulvis & habitatores pulveris are villae, appendant arguments, the one from the matter of our creation,
and put breath into the organ again, these Are Civitates & villae earum. Yet further, by Montanus his collection, Pulvis & Habitatores pulveris Are villae, appendant Arguments, the one from the matter of our creation,
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and why may not from thence our recreation be? the other from the terme of our abode, habitatio; which (saith he) is not of those that take up their mansion or long home,
and why may not from thence our recreation be? the other from the term of our Abided, habitatio; which (Says he) is not of those that take up their mansion or long home,
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— inscripti nomine vitae nascuntur flores — with those insufferable passions, pangs, and angariations, which the common mother to us all is put unto, till shee be rid of us, as the Whale of Jonas.
— inscripti nomine vitae nascuntur flores — with those insufferable passion, pangs, and angariations, which the Common mother to us all is put unto, till she be rid of us, as the Whale of Jonah.
A word of application, and it shall be the explication, which some very learned Expositors give upon cadaver meum. Wee have hitherto taken it to be the word of Christ to his Father;
A word of application, and it shall be the explication, which Some very learned Expositors give upon cadaver meum. we have hitherto taken it to be the word of christ to his Father;
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they say rather it is the word of the Prophet to his brethren, as if in effect hee had said, I preach to you no other doctrine than that I beleeve my selfe:
they say rather it is the word of the Prophet to his brothers, as if in Effect he had said, I preach to you no other Doctrine than that I believe my self:
In which sense it is a parallel to that Magna Charta, that great and memorable record which Job transmitteth to all posterity, I know my Redeemer liveth,
In which sense it is a parallel to that Magna Charta, that great and memorable record which Job transmitteth to all posterity, I know my Redeemer lives,
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qui sibi nequam, cui bonus? Nequam, saith Saint Bernard, is as much as nequaquam: all that this man knoweth or doth is as much as nothing, sith it availeth not himselfe;
qui sibi nequam, cui bonus? Nequam, Says Saint Bernard, is as much as Nequaquam: all that this man Knoweth or does is as much as nothing, sith it availeth not himself;
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O unhappy man, goe to the prodigall childe, he came to his father with NONLATINALPHABET, and to that childe of the world, who came to our Saviour, Magister, dic fratri ut dividat mecum haereditatem, that is, suffer not a goodly inheritance of a joyfull resurrection to be taken away by the violent,
O unhappy man, go to the prodigal child, he Come to his father with, and to that child of the world, who Come to our Saviour, Magister, Die fratri ut Divideth mecum haereditatem, that is, suffer not a goodly inheritance of a joyful resurrection to be taken away by the violent,
but thrust thou in for thy part among them, and when they shall say, corpora nostra, our bodies shall rise, say thou with a fiduciall faith, cadaver meum, so shall my body rise:
but thrust thou in for thy part among them, and when they shall say, corpora nostra, our bodies shall rise, say thou with a fiducial faith, cadaver meum, so shall my body rise:
and visit mee with thy salvation, that I may see the felicity of thy chosen, and rejoyce in the joy of thy people, and glory with thine inheritance. THE THIRD ROW.
and visit me with thy salvation, that I may see the felicity of thy chosen, and rejoice in the joy of thy people, and glory with thine inheritance. THE THIRD ROW.
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The Agate is a gemme of divers colours, spots and lines, the concurse whereof is sometimes so happy, that it representeth the lineaments of men, beasts, and other naturall bodies:
The Agate is a gem of diverse colours, spots and lines, the concourse whereof is sometime so happy, that it Representeth the lineaments of men, beasts, and other natural bodies:
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Of all, that of Pyrrhus was held by him in greatest estimation, of others in admiration, wherein the lines and spots were so drawne by nature, that Apollo with the nine Muses and their severall instruments were conspicuous in it.
Of all, that of Phyrrhus was held by him in greatest estimation, of Others in admiration, wherein the lines and spots were so drawn by nature, that Apollo with the nine Muses and their several Instruments were conspicuous in it.
His Sermon, for the variety of good learning in it, was a curious Agat, & most like that of Pyrrhus above mentioned, wherein the nine Muses were pourtrayed:
His Sermon, for the variety of good learning in it, was a curious Agat, & most like that of Phyrrhus above mentioned, wherein the nine Muses were portrayed:
the parts thereof were like the Amethyst, parti-coloured, partly like wine, partly like violets: like wine in his matter of confutation, strong and searching;
the parts thereof were like the Amethyst, particoloured, partly like wine, partly like violets: like wine in his matter of confutation, strong and searching;
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THese words are a parcell of that booke, the reading whereof the ancient Church esteemed so profitable and needfull, that they enjoyned all upon paine of excommunication to reade it once a yeere, between Easter and Whitsontide:
THese words Are a parcel of that book, the reading whereof the ancient Church esteemed so profitable and needful, that they enjoined all upon pain of excommunication to read it once a year, between Easter and Whitsuntide:
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The words of my Text in speciall are verba pronuntiata verbi annuntiati, the words spoken of the word fore-spoken, the Sonne of God, who is so carefull not to breake the bruised reed, that hee seeketh to expectorate all feare out of the mindes of all true beleevers by the force of many arguments.
The words of my Text in special Are verba pronuntiata verbi annuntiati, the words spoken of the word forespoken, the Son of God, who is so careful not to break the Bruised reed, that he seeks to expectorate all Fear out of the minds of all true believers by the force of many Arguments.
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I am the first: for, in principio erat Verbum; and I am the last, novissimus Adam, manifested in novissimis diebus, to come in novissimâ tubâ, and take account of novissimus quadrans; I am hee that liveth, &c.
I am the First: for, in principio erat Verbum; and I am the last, Newest Adam, manifested in novissimis diebus, to come in novissimâ tubâ, and take account of Newest quadrants; I am he that lives, etc.
and the description Primus & novissimus, the first and the last, to a Prelate or Pastour, who ought to be primus ad laborem, novissimus ad requiem, first at his labour, and last at his ease;
and the description Primus & Newest, the First and the last, to a Prelate or Pastor, who ought to be primus ad laborem, Newest ad requiem, First At his labour, and last At his ease;
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2. The resurrection of Christ, 1. Prefaced with a note of attention, Behold. 2. Sealed with a note of certainty, Amen. 3. The fruits and issue of both, 1. In us, 1. Freedome from death. 2. Assurance of life.
2. The resurrection of christ, 1. Prefaced with a note of attention, Behold. 2. Sealed with a note of certainty, Amen. 3. The fruits and issue of both, 1. In us, 1. Freedom from death. 2. Assurance of life.
and satest on thy mothers knee, jam extunc dura pati coepisti, saith Saint Bernard. Many a time have they fought against mee from my youth up may Israel,
and sattest on thy mother's knee, jam extunc dura pati coepisti, Says Saint Bernard. Many a time have they fought against me from my youth up may Israel,
Why, what hath hee done? Is hee a disturber of the peace, who being scarce borne gave peace to all the world, who himselfe is the Prince of peace, and his word the Gospel of peace,
Why, what hath he done? Is he a disturber of the peace, who being scarce born gave peace to all the world, who himself is the Prince of peace, and his word the Gospel of peace,
and his messengers the Angels of peace, and his mandate the same with that of Theodosius to Demophilus: Si tu pacem fugis, ego te ab Ecclesiâ meâ fugere mando,
and his messengers the Angels of peace, and his mandate the same with that of Theodosius to Demophilus: Si tu pacem fugis, ego te ab Ecclesiâ meâ Fugere mando,
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because hee said, I am the Sonne of God? Si opera Dei facit, quid prohibet Filium Dei appellari? Was hee against the tradition of the Elders? onely against such as annihilated the Law of God, against such upon whom the name of blasphemy is written:
Because he said, I am the Son of God? Si opera Dei facit, quid Prohibet Son Dei appellari? Was he against the tradition of the Elders? only against such as annihilated the Law of God, against such upon whom the name of blasphemy is written:
Mortem autem crucis: nor the Heathen Oratour without a Quid dicam in crucem tollere? Yet all this is but Joseph his coate torne with the teeth of wilde beasts: Vasculum Anaxarchi, non Anaxarchus.
Mortem autem crucis: nor the Heathen Orator without a Quid dicam in crucem tollere? Yet all this is but Joseph his coat torn with the teeth of wild beasts: Vasculum Anaxarchi, non Anaxarchus.
Crux Christi statera est, saith Saint Bernard. I like in such points rather a Divine of the temper of the Lacedaemonians, In ea quibus fidit vix ingredientem, than an Athenian, Supra vires audacem, liable to Archidamus his checke, NONLATINALPHABET, Aut adde viribus, aut adime animo.
Crux Christ statera est, Says Saint Bernard. I like in such points rather a Divine of the temper of the Lacedaemonians, In ea quibus fidit vix ingredientem, than an Athenian, Supra vires audacem, liable to Archidamus his check,, Or add viribus, Or adime animo.
Wee doe so, NONLATINALPHABET, nay, NONLATINALPHABET, it was necessary and expedient that hee should so dye: If the wheat corne dye not in the earth, it abideth alone;
we do so,, nay,, it was necessary and expedient that he should so die: If the wheat corn die not in the earth, it Abideth alone;
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yet to reason a little with these unreasonable men in the words of Saint Paul, Why seemeth it incredible unto you, that Christ should raise the dead? Is it not as easie to restore life,
yet to reason a little with these unreasonable men in the words of Saint Paul, Why seems it incredible unto you, that christ should raise the dead? Is it not as easy to restore life,
Was Christ dead? then was our old man crucified in him, and wee are dead to sinne: how then shall wee live therein? I have put off my clothes, saith the Spouse, how should I put them on? I have washed my feet,
Was christ dead? then was our old man Crucified in him, and we Are dead to sin: how then shall we live therein? I have put off my clothes, Says the Spouse, how should I put them on? I have washed my feet,
Ecce insultationis, and Ecce consolationis: Ecce insultationis, as behold hee commeth with the clouds, &c. Ecce consolationis, as behold the stone that the builders refused is become the head of the corner.
Ecce insultationis, and Ecce consolationis: Ecce insultationis, as behold he comes with the Clouds, etc. Ecce consolationis, as behold the stone that the Builders refused is become the head of the corner.
The Scripture speaketh of some that rose mortui, sed morituri. Christ so rose, ut nunquam cadere adjiciat, being risen from the dead hee dyeth no more, death hath no more power over him.
The Scripture speaks of Some that rose Deads, sed Morituri. christ so rose, ut Never Cadere adjiciat, being risen from the dead he Dies no more, death hath no more power over him.
Amen is a note of certainty, like Selah in the Psalmes, which (as a seale) is put by the finger of the Holy Ghost to the words of that God, who is Deus Amen, and whose promises are Yea and Amen.
Amen is a note of certainty, like Selac in the Psalms, which (as a seal) is put by the finger of the Holy Ghost to the words of that God, who is Deus Amen, and whose promises Are Yea and Amen.
From this Amen and the former Ecce wee are taught, That the Holy Ghost laboureth to secure us and confirme us in the certainty of the doctrine of the resurrection, knowing it to be the faith and patience of the Saints:
From this Amen and the former Ecce we Are taught, That the Holy Ghost Laboureth to secure us and confirm us in the certainty of the Doctrine of the resurrection, knowing it to be the faith and patience of the Saints:
Fiducia Christianorum resurrectio mortuorum, saith Tertullian. If our hope were in this life onely, wee were of all men most miserable, saith Saint Paul. And the rather doth the Spirit ascertaine this doctrine,
Fiducia Christians Resurrection Mortuorum, Says Tertullian. If our hope were in this life only, we were of all men most miserable, Says Saint Paul. And the rather does the Spirit ascertain this Doctrine,
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because it hath many enemies, Atheists, Libertines, and sundry sorts of Heretickes besides. The Atheist thinketh there is no resurrection, because hee seeth no reason for it:
Because it hath many enemies, Atheists, Libertines, and sundry sorts of Heretics beside. The Atheist Thinketh there is no resurrection, Because he sees no reason for it:
as to give it at the first? to raise man out of ashes, as to create him at first out of the dust? Considera autorem, & tolle dubitationem, saith Saint Austine. The Libertine would have no resurrection, that hee might still enjoy the pleasures of sinne, and sacrifice to his belly:
as to give it At the First? to raise man out of Ashes, as to create him At First out of the dust? Considera autorem, & Take dubitationem, Says Saint Augustine. The Libertine would have no resurrection, that he might still enjoy the pleasures of sin, and sacrifice to his belly:
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but for him there is first a Text of counsell, Awake to live righteously; and if that will not serve, a Text of judgement, Whose end is damnation, whose god is their belly.
but for him there is First a Text of counsel, Awake to live righteously; and if that will not serve, a Text of judgement, Whose end is damnation, whose god is their belly.
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And this may bee a staffe of comfort to all drouping and fainting soules, ut tali exemplo animati, sub ictu passionis, as Cyprian speaketh, non retrahant pedem, that they draw not backe,
And this may be a staff of Comfort to all drooping and fainting Souls, ut tali exemplo animati, sub ictu passionis, as Cyprian speaks, non retrahant pedem, that they draw not back,
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The Apostle telleth us, Qui Episcopatum desiderat, bonum opus desiderat: non dignitatem, saith Saint Jerome, sed laborem: non delicias, sed solicitudinem:
The Apostle Telleth us, Qui Episcopate Desiderate, bonum opus Desiderate: non dignitatem, Says Saint Jerome, sed laborem: non Delicias, sed solicitudinem:
How many are there of them, who ingrosse the Lords portion, and bestow hallowed things upon worse than vanity? Wee have a saying against them also out of the same Saint Bernard: De patrimonio crucis Christi non facitis codices in Ecclesiâ, sed pascitis pellices in thalamis;
How many Are there of them, who engross the lords portion, and bestow hallowed things upon Worse than vanity? we have a saying against them also out of the same Saint Bernard: De patrimonio crucis Christ non Facitis codices in Ecclesiâ, sed pascitis pellices in thalamis;
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Is this our resurrection from sinne? Saint Paul giveth this lesson with a memento, Remember, saith hee, O Timothy, that Christ is raised from the dead.
Is this our resurrection from sin? Saint Paul gives this Lesson with a memento, remember, Says he, Oh Timothy, that christ is raised from the dead.
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Yet Bernard in his Epistle ad Eugenium maketh knowledge one of the keyes, Claves vestras qui sanùm sapiunt, alteram in discretione, alteram in potestate collocant.
Yet Bernard in his Epistle ad Eugenium makes knowledge one of the keys, Claves Vestras qui sanùm sapiunt, Another in discretion, Another in potestate collocant.
and that is Ministerium Verbi. The Kingdome of God is compared to a house, the doore of this house is Christ, the key to open and shut this doore is the preaching of the Word:
and that is Ministerium Verbi. The Kingdom of God is compared to a house, the door of this house is christ, the key to open and shut this door is the preaching of the Word:
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but with principalities and powers chained before his triumphant chariot: he doth not now threaten death, as before, O mors, ero tua mors; but insulteth over it:
but with principalities and Powers chained before his triumphant chariot: he does not now threaten death, as before, O mors, Ero tua mors; but insulteth over it:
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What meaneth then Bellarmine in his bookes de Romano Pontifice to imply, that the keyes remaine in Christs hands onely at the vacancy of the Popedome? What a blasphemy is that of Cusanus, who saith, that potestas ligandi & solvendi non minor est in Ecclesiâ, quàm fuit in Christo? and that of Maldonatus, Christus Petro vices suas tradidit, ipsamque clavem excellentiae, that key of David, which openeth, and no man shutteth? Or if hee have not this key so absolutely as Christ,
What means then Bellarmine in his books the Romano Pontifice to imply, that the keys remain in Christ hands only At the vacancy of the Popedom? What a blasphemy is that of Cusanus, who Says, that potestas ligandi & solvendi non minor est in Ecclesiâ, quàm fuit in Christ? and that of Maldonatus, Christus Peter vices suas tradidit, ipsamque Clavem excellentiae, that key of David, which Openeth, and no man shutteth? Or if he have not this key so absolutely as christ,
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they have the keyes of Heaven, sed quodam modo, and with an huc usque licet. Whereupon Petrus de palude observeth, that it was said of them, Quaecunque solveritis in terrâ, erunt soluta in coelo:
they have the keys of Heaven, sed Quodam modo, and with an huc usque licet. Whereupon Peter de palude observeth, that it was said of them, Quaecunque solveritis in terrâ, erunt soluta in coelo:
I am hee that blotteth out thine iniquity, saith God by the Prophet Esay: Whereupon Saint Jerome commenting, saith, Solus peccata dimittit, qui pro peccatis mortuus est:
I am he that blots out thine iniquity, Says God by the Prophet Isaiah: Whereupon Saint Jerome commenting, Says, Solus Peccata Dimittit, qui Pro peccatis Mortuus est:
Saint Ambrose shall make up the reckoning: Verbum Dei dimittit peccata: Sacerdos est Judex, Sacerdos officium exhibet, sed nullius potestatis jura exercet.
Saint Ambrose shall make up the reckoning: Verbum Dei Dimittit Peccata: Sacerdos est Judge, Sacerdos officium exhibet, sed Nullius potestatis jura Exercet.
O death, where is thy sting? O grave, where is thy victory? Thankes bee unto God, who hath given us victory, through Jesus Christ our Lord. Cui, &c. THE FOURTH ROW.
Oh death, where is thy sting? O grave, where is thy victory? Thanks be unto God, who hath given us victory, through jesus christ our Lord. Cui, etc. THE FOURTH ROW.
and therefore may not unfitly decipher our Saviour, consisting of two natures, who by inviting all to come unto him, animi constantiam promovet, comforteth fainting spirits;
and Therefore may not unfitly decipher our Saviour, consisting of two nature's, who by inviting all to come unto him, animi constantiam promovet, comforts fainting spirits;
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after his invitation promising to secure and rest all burthened and weary soules, hee proveth himselfe an Onyx, wherewith (as Nilus saith) the Nobles of Egypt made supporters for their beds.
After his invitation promising to secure and rest all burdened and weary Souls, he Proves himself an Onyx, wherewith (as Nilus Says) the Nobles of Egypt made supporters for their Beds.
If wee admit the Beryll into this fourth ranke, because it is mentioned with the rest in the Apocalypse, and set here in the first place by Saint Jerome, Junius, Tostatus, and the Kings Translatours, wee shall lose nothing by the change:
If we admit the Beryl into this fourth rank, Because it is mentioned with the rest in the Apocalypse, and Set Here in the First place by Saint Jerome, Junius, Tostado, and the Kings Translators, we shall loose nothing by the change:
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True it very well may bee in the stone, but true I am sure i• 〈 ◊ 〉 ••e doctrine, which this stone (according to his ranke and my••• her division) standeth for.
True it very well may be in the stone, but true I am sure i• 〈 ◊ 〉 ••e Doctrine, which this stone (according to his rank and my••• her division) Stands for.
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and the Jasper, a stone full of veines, setteth before us the plenty of Scripture sentences, which (like little veines) were diffused through the whole body of his Sermon;
and the Jasper, a stone full of Veins, sets before us the plenty of Scripture sentences, which (like little Veins) were diffused through the Whole body of his Sermon;
The embossment of gold, wherein these gemmes of divine doctrine were set, was his Text, taken out of MATTH. 11.28. Come unto mee all yee that are weary and heavie laden, and I will ease you.
The embossment of gold, wherein these gems of divine Doctrine were Set, was his Text, taken out of MATTHEW. 11.28. Come unto me all ye that Are weary and heavy laden, and I will ease you.
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MAn at the first was made a goodly creature, in the image of his Maker, having so neere neighbourhood with the eternall Majesty, that hee dwelt in God, and God in him:
MAn At the First was made a goodly creature, in the image of his Maker, having so near neighbourhood with the Eternal Majesty, that he dwelled in God, and God in him:
and by his proud rebellion erected a Babel and partition wall, whereby hee debarred himselfe of the fruition of him, whom to behold is the height of all that good, any creature can desire.
and by his proud rebellion erected a Babel and partition wall, whereby he debarred himself of the fruition of him, whom to behold is the height of all that good, any creature can desire.
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But mans Creatour retaining his love to that which hee had made, though altogether blemished with that which wee had done, looked downe upon us with a compassionate eye of his tender mercie, suffered us not (being desirous of the meanes of salvation) with bootlesse travells still to wander in darknesse,
But men Creator retaining his love to that which he had made, though altogether blemished with that which we had done, looked down upon us with a compassionate eye of his tender mercy, suffered us not (being desirous of the means of salvation) with bootless travels still to wander in darkness,
but sent from his bosome his word of truth, light into darknesse, who in the fulnesse of time offered by the light of his countenance to bring us againe to Gods inaccessible brightnesse,
but sent from his bosom his word of truth, Light into darkness, who in the fullness of time offered by the Light of his countenance to bring us again to God's inaccessible brightness,
and by the vaile of his flesh not only to shelter us from the scorching flames of his Fathers fury (as the pillar of cloud did the Israelites from the heate of the Sun) but also by soliciting our peace, to demolish that partition wall which wee had raised against our selves,
and by the veil of his Flesh not only to shelter us from the scorching flames of his Father's fury (as the pillar of cloud did the Israelites from the heat of the Sun) but also by soliciting our peace, to demolish that partition wall which we had raised against our selves,
and to reunite us againe inseparably to him, from whom wee had rent and dissevered our selves, crying in the midst of you as you heare, Come unto mee, &c. The voice of God, and not of man, or rather of the eternall wisedome, which was God and man.
and to reunite us again inseparably to him, from whom we had rend and dissevered our selves, crying in the midst of you as you hear, Come unto me, etc. The voice of God, and not of man, or rather of the Eternal Wisdom, which was God and man.
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In these words, which I terme Ch••sts Proclamation of grace and peace to all soule-sicke sinners, wee may note, 1. An invitation, Come unto mee. 2. The reward of our obedience, I will ease you.
In these words, which I term Ch••sts Proclamation of grace and peace to all soul-sick Sinners, we may note, 1. an invitation, Come unto me. 2. The reward of our Obedience, I will ease you.
In the first part note wee, 1. The party inviting, Christ. 2. The thing he adviseth to, Come. 3. The object to whom, Mee. 4. The parties that are envited singled out by their qualities, all that are weary and heavie laden.
In the First part note we, 1. The party inviting, christ. 2. The thing he adviseth to, Come. 3. The Object to whom, Me. 4. The parties that Are envited singled out by their qualities, all that Are weary and heavy laden.
Here then you see, 1. Love inviting, Come. 2. Truth directing, To mee. 3. Necessity inciting, All that are weary. 4. Reward alluring, And I will ease you.
Here then you see, 1. Love inviting, Come. 2. Truth directing, To me. 3. Necessity inciting, All that Are weary. 4. Reward alluring, And I will ease you.
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Come. Venite, fides exigitur, studium desideratur, saith Saint Ambrose. Christ his proselytes life must not bee as his confidence in Esay, chapt. 30. in ease and quietnesse:
Come. Venite, fides exigitur, studium desideratur, Says Saint Ambrose. christ his Proselytes life must not be as his confidence in Isaiah, Chapter. 30. in ease and quietness:
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for then Moab-like he will soone settle on his lees, and have his taste remaining in him, Jerem. 48.11. The Caldean Sagda (as Solinus reporteth) by the spirit inclosed in it, riseth from the bottome of Euphrates, and so closely sticketh to the boards of the ships that passe that river, that without slivering of some part of the barke it cannot be severed;
for then Moab-like he will soon settle on his lees, and have his taste remaining in him, Jeremiah 48.11. The Chaldean Sagda (as Solinus Reporteth) by the Spirit enclosed in it, Riseth from the bottom of Euphrates, and so closely sticketh to the boards of the ships that pass that river, that without slivering of Some part of the bark it cannot be severed;
so sinne by the power of the evill spirit arising from the bottomlesse pit of perdition, adhereth so fast to us, that till our brittle Barkes of flesh be slivered off, this Sagda of sinne, can never be removed,
so sin by the power of the evil Spirit arising from the bottomless pit of perdition, adhereth so fast to us, that till our brittle Barks of Flesh be slivered off, this Sagda of sin, can never be removed,
And therefore this sore travell God hath allotted to all the sonnes of Adam, from the first time they become new borne babes in Christ, till they breath out their languishing soules into the hands of their Redeemer, to wrestle with their inbred corruptions,
And Therefore this soar travel God hath allotted to all the Sons of Adam, from the First time they become new born babes in christ, till they breath out their languishing Souls into the hands of their Redeemer, to wrestle with their inbred corruptions,
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but now, Come, behold, and stand not still, if you desire the salvation of God. Now no more sit still, as it was once said to the daughter of Babel; but arise and depart:
but now, Come, behold, and stand not still, if you desire the salvation of God. Now no more fit still, as it was once said to the daughter of Babel; but arise and depart:
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though hee laid so fast hold on Christ by faith, and was so knit to him by love, that hee challengeth all powers in heaven and earth to trie if they were able to separate him from the love of his Redeemer (Rom. 8. Ver. 35.) yet reckoning with himselfe as if hee had not comprehended him of whom hee was comprehended, hee forgat that which was behinde,
though he laid so fast hold on christ by faith, and was so knit to him by love, that he Challengeth all Powers in heaven and earth to try if they were able to separate him from the love of his Redeemer (Rom. 8. Ver. 35.) yet reckoning with himself as if he had not comprehended him of whom he was comprehended, he forgot that which was behind,
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and thy spirit so out-strip the slow motions of thy sluggish flesh, that with the Spouse in the Canticles thou desire to bee drawne after him; then bee thou assured, that this is the finger of God.
and thy Spirit so outstrip the slow motions of thy sluggish Flesh, that with the Spouse in the Canticles thou desire to be drawn After him; then be thou assured, that this is the finger of God.
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Therefore, lest when God calleth us, wee should with Samuel runne to Eli, or linger our comming for feare of mistaking, the Way himselfe chalketh us out the path of salvation, saying, Come to mee. Foure sorts of men seeme to come to Christ,
Therefore, lest when God calls us, we should with Samuel run to Eli, or linger our coming for Fear of mistaking, the Way himself chalketh us out the path of salvation, saying, Come to me. Foure sorts of men seem to come to christ,
and these are Temporizers, who with Peter stand aloofe, and dare not come neere, lest by continuall conversation with him they might perhaps so alter their licentious lives, that in the high Priests Hall their speech might bewray them to bee Galileans.
and these Are Temporizers, who with Peter stand aloof, and Dare not come near, lest by continual Conversation with him they might perhaps so altar their licentious lives, that in the high Priests Hall their speech might bewray them to be Galileans.
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A second sort come, but in their comming wander out of the way, and these are mis-led Papists, who in a sottish modesty dare not presume to touch the hemme of Christ his garments;
A second sort come, but in their coming wander out of the Way, and these Are misled Papists, who in a sottish modesty Dare not presume to touch the hem of christ his garments;
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A third sort come, but a cleane contrary way, and these are meale-mouthed hypocrites, whose words seeme to bee sweetened with our Saviours breath, they are so savoury:
A third sort come, but a clean contrary Way, and these Are mealmouth Hypocrites, whose words seem to be sweetened with our Saviors breath, they Are so savoury:
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Here then yee see, if yee will bee advised by the wonderfull Counseller, that in the way of salvation yee are to seeke to no other guide to lead you than himselfe, in whom all the promises of GOD are Yea and Amen:
Here then ye see, if ye will be advised by the wonderful Counsellor, that in the Way of salvation ye Are to seek to no other guide to led you than himself, in whom all the promises of GOD Are Yea and Amen:
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There is no difference, but as all sinned in the first Adam, and deprived themselves of the glory of God, so redemption is freely offered to all in the second Adam, that sinners should give all the glory to God:
There is no difference, but as all sinned in the First Adam, and deprived themselves of the glory of God, so redemption is freely offered to all in the second Adam, that Sinners should give all the glory to God:
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Ideo omnibus opem sanitatis obtulit, ut quicunque perierit mortis suae causam sibi ascribat, qui curari noluit, cùm remedium haberet, quò posset evadere, saith Sain Ambrose: Say not then in thine heart, I am not the cause of my destruction, NONLATINALPHABET, injurious blasphemy against so good a God, who so willingly holdeth out his golden Scepter of grace unto us,
Ideo omnibus opem sanitatis obtulit, ut quicunque perierit mortis suae Causam sibi ascribat, qui curari noluit, cùm remedium haberet, quò posset evadere, Says Sain Ambrose: Say not then in thine heart, I am not the cause of my destruction,, injurious blasphemy against so good a God, who so willingly holds out his golden Sceptre of grace unto us,
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so none come to Christ but a few sinne-feeling Publicans, troubled Hannaes, weeping Maries, bed-rid Aeneases, leprous Naamans: in a word, none but such as are poore in spirit, and vexed in mind with enduring the heavie burden of sinne.
so none come to christ but a few sinne-feeling Publicans, troubled Hannah, weeping Mary's, bedrid Aeneases, leprous Naamans: in a word, none but such as Are poor in Spirit, and vexed in mind with enduring the heavy burden of sin.
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Why then doe wee take so great paines to doe wickedly? why doe wee mumble Satans morsels, which will one day prove more bitter than the gall of Aspes, and more tormenting than the Vipers tongue? Are wee now speechlesse? can wee not now answer these demands? how then shall wee doe,
Why then do we take so great pains to do wickedly? why do we mumble Satan morsels, which will one day prove more bitter than the Gall of Asps, and more tormenting than the Vipers tongue? are we now speechless? can we not now answer these demands? how then shall we do,
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when not onely our consciences shall accuse us, but God also, who is greater than our conscience, shall condemne us? Issachars legacy was, that hee should bee an Asse couching between two burdens:
when not only our Consciences shall accuse us, but God also, who is greater than our conscience, shall condemn us? Issachars legacy was, that he should be an Ass couching between two burdens:
who load our selves with sinne, till with the woman in the Gospel we are so crooked, that we are not able to looke up to the hills from whence commeth our salvation.
who load our selves with sin, till with the woman in the Gospel we Are so crooked, that we Are not able to look up to the hills from whence comes our salvation.
and shall not wee unlade our barkes of sinne, for feare that with Hymineus and Philetus wee make shipwracke of a good conscience? Aristippus commanded his servants to cast away his gold in the street, quia tardius irent segnes propter pondus:
and shall not we unladen our barks of sin, for Fear that with Hymenaeus and Philetus we make shipwreck of a good conscience? Aristippus commanded his Servants to cast away his gold in the street, quia Tardius irent segnes propter pondus:
and shall not wee be content with Eliah, to leave our mantles behinde us, that we may with more expedition be carried to heaven in triumph? Virtutis via non capit magna onera portantes.
and shall not we be content with Elijah, to leave our mantles behind us, that we may with more expedition be carried to heaven in triumph? Virtue via non Capital Magna Onera portantes.
Multa mala sunt intus, foras nemo tamen ea sentit, nisi qui graditur viam mandatorum Dei, saith Saint Austine; so long as the strong man ruleth the house, he possesseth all things in peace:
Multa mala sunt intus, foras nemo tamen ea Sentit, nisi qui graditur viam mandatorum Dei, Says Saint Augustine; so long as the strong man Ruleth the house, he Possesses all things in peace:
well may we like the Church of Sardis have a name that we live, but we are dead; we are in the gall of bitternesse, and the burden of sinne hath pressed us downe to the bottomlesse pit, which is now ready to shut her mouth upon us.
well may we like the Church of Sardis have a name that we live, but we Are dead; we Are in the Gall of bitterness, and the burden of sin hath pressed us down to the bottomless pit, which is now ready to shut her Mouth upon us.
As this may serve to rebuke such Seers as labour not to discover the filthinesse that lyeth in the skirts of Jerusalem, but sow pillowes under mens elbowes,
As this may serve to rebuke such Seers as labour not to discover the filthiness that lies in the skirts of Jerusalem, but sow pillows under men's elbows,
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now our sorrow for our sinnes will prove a repentance not to be repented of, then shall our sorrow be remedilesse, our repentance fruitlesse, our misery endlesse.
now our sorrow for our Sins will prove a Repentance not to be repented of, then shall our sorrow be remediless, our Repentance fruitless, our misery endless.
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but with the oyle of his grace will mitigate the rage of the paine, and heale the festred sore which it hath made, with the plaister of his owne bloud. And I will ease you.
but with the oil of his grace will mitigate the rage of the pain, and heal the festered soar which it hath made, with the plaster of his own blood. And I will ease you.
for man is a sinner, and a sinner cannot be a Saviour: Angels cannot; for man in Angels nature cannot bee punished: God cannot; for he is impassible: Saints neither may nor can; for they need a Saviour:
for man is a sinner, and a sinner cannot be a Saviour: Angels cannot; for man in Angels nature cannot be punished: God cannot; for he is impassable: Saints neither may nor can; for they need a Saviour:
sith it is God that doth justifie? Pleasant and sweet were the waters of Meribah to the thirstie Israelites, of Aenochore to Sampsons fainting spirits, gratefull the newes of life to sicke Hezekiah; but our Saviours Epiphonema, thy sinnes are forgiven thee, goe in peace, is mel in ore, melos in aure, jubilum in corde.
sith it is God that does justify? Pleasant and sweet were the waters of Meribah to the thirsty Israelites, of Aenochore to Sampsons fainting spirits, grateful the news of life to sick Hezekiah; but our Saviors Epiphonema, thy Sins Are forgiven thee, go in peace, is mell in over, melos in Aure, jubilum in cord.
whether in the body or out of the body shee cannot tell, in that by assurance of faith shee can say, My Justifier is with mee, who being Emmanuel, God with us, is also NONLATINALPHABET, man with God;
whither in the body or out of the body she cannot tell, in that by assurance of faith she can say, My Justifier is with me, who being Emmanuel, God with us, is also, man with God;
Woe worth then all such as forsaking the fountaine of living water, dig to themselves broken pits of their owne merits, Saints intercession, and the Churches treasurie.
Woe worth then all such as forsaking the fountain of living water, dig to themselves broken pits of their own merits, Saints Intercession, and the Churches treasury.
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Is there no balme in Gilead to cure us? no God in Israel to help us? Si verax Deus qui promittit, mendax uti { que } homo qui diffidit, saith St. Bernard. For I demand, Doe they distrust his power? All power is given him in heaven and in earth, Matth. 28.18. Doe they doubt his will? Behold he saith, Come unto me (before we offer our selves) and I will ease you, not do my best, or endeavour:
Is there no balm in Gilead to cure us? no God in Israel to help us? Si Verax Deus qui Promittit, mendax uti { que } homo qui diffidit, Says Saint Bernard. For I demand, Do they distrust his power? All power is given him in heaven and in earth, Matthew 28.18. Do they doubt his will? Behold he Says, Come unto me (before we offer our selves) and I will ease you, not do my best, or endeavour:
how endlesse their paine, who seeke for hearts-ease in any garden but the Paradise of God, or hope for contentment in any transitorie object the world affordeth? To see Asses feed upon thistles for grapes, were enough to move the spleene of an Agelastus: they have a faire shew like flowers, but pricke in the mouth.
how endless their pain, who seek for Heart's ease in any garden but the Paradise of God, or hope for contentment in any transitory Object the world affords? To see Asses feed upon thistles for grapes, were enough to move the spleen of an Agelastus: they have a fair show like flowers, but prick in the Mouth.
when their consciences, like Sauls evill spirit, haunteth and vexeth them at the heart, when they brave it out in the face? and what is their foolish laughter among their boone associates,
when their Consciences, like Saul's evil Spirit, haunteth and vexes them At the heart, when they brave it out in the face? and what is their foolish laughter among their boon associates,
though we have beene prodigall and runnagate children, he will receive us into his favour, he will reconcile us to his Father, he will salve our wounds, hee will quiet our hearts, hee will mitigate our feare of death and destruction,
though we have been prodigal and runagate children, he will receive us into his favour, he will reconcile us to his Father, he will salve our wounds, he will quiet our hearts, he will mitigate our Fear of death and destruction,
and hee will imparadise us with himselfe in glorie everlasting. The spirituall and morall interpretation of the Rehearsers text, with a conclusion of the whole.
and he will imparadise us with himself in glory everlasting. The spiritual and moral Interpretation of the Rehearsers text, with a conclusion of the Whole.
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THus have I now at length presented to your spirituall view the brest-plate of Aaron, decked richly with foure rowes of precious stones, set in bosses of gold.
THus have I now At length presented to your spiritual view the breastplate of Aaron, decked richly with foure rows of precious stones, Set in boss's of gold.
the Jewels in the rowes both to the parts of the Speakers, and to their precious doctrine, the embossement of gold to their texts: now because as Cepasius in Tullie, postquam diu ex intimo artificio dixisset respicite, respicite, tandem respexit ipse:
the Jewels in the rows both to the parts of the Speakers, and to their precious Doctrine, the embossment of gold to their texts: now Because as Cepasius in Tullie, Postquam Diu ex intimo artificio dixisset respit, respit, tandem respexit ipse:
so it hath beene the manner of the Rehearsers, after they had fitly resembled the Preachers, to make some resemblance of themselves and their office. Sacra haec non aliter constant.
so it hath been the manner of the Rehearsers, After they had fitly resembled the Preachers, to make Some resemblance of themselves and their office. Sacra haec non aliter constant.
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whereunto I may make bold to compare my selfe, because in some sort I have represented unto you the beautifull colours of these twelve precious stones,
whereunto I may make bold to compare my self, Because in Some sort I have represented unto you the beautiful colours of these twelve precious stones,
in like manner, I doubt not but that many things seemed excellent and truely golden in the torrent of the Preachers eloquence, which, taken out thence,
in like manner, I doubt not but that many things seemed excellent and truly golden in the torrent of the Preachers eloquence, which, taken out thence,
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Howbeit, the whole blame hereof lieth not upon me, but a great part of it upon the very nature of this exercise, to which it is essentiall to be defective. The Preachers were voyces like St. John Baptist, the Rehearser is but the Eccho. Who ever expected of an Eccho to repeat the whole voyce,
Howbeit, the Whole blame hereof lies not upon me, but a great part of it upon the very nature of this exercise, to which it is essential to be defective. The Preachers were voices like Saint John Baptist, the Rehearser is but the Echo. Who ever expected of an Echo to repeat the Whole voice,
If I should have given due accents to each of their words and sentences, I should long agoe have lost my spirits; and I may truely say with St. Paul, though in another sense, What I have spared herein,
If I should have given due accents to each of their words and sentences, I should long ago have lost my spirits; and I may truly say with Saint Paul, though in Another sense, What I have spared herein,
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The Miter (saith he) represented the Heaven, the two Onyxes the Sunne and Moone, the foure colours in the embroidered Ephod the foure Elements, the Girdle the Ocean, the Bells and Pomegranates thundering and lightening in the aire, the foure rowes of stones the foure parts of the yeare, the twelve stones the twelve signes in the Zodiacke, or the twelve moneths in the yeare.
The Miter (Says he) represented the Heaven, the two Onyxes the Sun and Moon, the foure colours in the embroidered Ephod the foure Elements, the Girdle the Ocean, the Bells' and Pomegranates thundering and lightning in the air, the foure rows of stones the foure parts of the year, the twelve stones the twelve Signs in the Zodiac, or the twelve months in the year.
Although I dare not with Origen runne ryot in allegories, yet I make no question but that we ought to conceive of the Ephod, not as of a vestment onely covering the Priests breast,
Although I Dare not with Origen run riot in allegories, yet I make no question but that we ought to conceive of the Ephod, not as of a vestment only covering the Priests breast,
In which respect they may be termed, after a sort, so many glorious Sacraments, sith they are visible signes of invisible mysteries, which I am now to declare unto you.
In which respect they may be termed, After a sort, so many glorious Sacraments, sith they Are visible Signs of invisible Mysteres, which I am now to declare unto you.
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and Trismegistus, that is, thrice greatest, because he is the greatest King, the greatest Priest, and the greatest Prophet that ever came into the world.
and Trismegistus, that is, thrice greatest, Because he is the greatest King, the greatest Priest, and the greatest Prophet that ever Come into the world.
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The Mitre, Diadem-like, compassed, as Josephus writeth, with three circles like a triple Crowne, apparently seemeth to me to prefigure the Kingly office of our Saviour, whereby he sitteth gloriously in the heart of all the Elect, ruling them by the golden Scepter of his word;
The Mitre, Diadem-like, compassed, as Josephus Writeth, with three Circles like a triple Crown, apparently seems to me to prefigure the Kingly office of our Saviour, whereby he Sitteth gloriously in the heart of all the Elect, ruling them by the golden Sceptre of his word;
As evidently the front-plate of pure gold, engraven with holinesse to the Lord, and breast-plate with Urim and Thummim, representeth Christs Priestly function;
As evidently the front-plate of pure gold, engraven with holiness to the Lord, and breastplate with Urim and Thummim, Representeth Christ Priestly function;
and that Urim, that is, lights, are an Embleme of the divine nature, Plato professeth, saying, Lumen est umbra Dei, & Deus est lumen luminis, Light is the shadow of God,
and that Urim, that is, lights, Are an Emblem of the divine nature, Plato Professes, saying, Lumen est umbra Dei, & Deus est lumen luminis, Light is the shadow of God,
for the Bells of Aaron sound out the preaching of the word, and the Pomegranates set before us the fruits thereof, and both his entire Propheticke function.
for the Bells' of Aaron found out the preaching of the word, and the Pomegranates Set before us the fruits thereof, and both his entire Prophetic function.
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If there lie any mysterie hid in the numbers, we may conceive the foure rowes of shining stones answerable to the foure Beasts in the Revelation, full of eyes, either prefigured by foure Evangelists,
If there lie any mystery hid in the numbers, we may conceive the foure rows of shining stones answerable to the foure Beasts in the Revelation, full of eyes, either prefigured by foure Evangelists,
or the foure orders in the Church Hierarchy, Apostles, Evangelists, Doctors, and Pastors: as for the twelve stones, doubtlesse they had some reference to the twelve Apostles;
or the foure order in the Church Hierarchy, Apostles, Evangelists, Doctors, and Pastors: as for the twelve stones, doubtless they had Some Referente to the twelve Apostles;
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for in the 21. chapter of the Revelation, where these twelve precious stones are mentioned, it is said expresly, that in the wall there were twelve foundations garnished with all manner of precious stones,
for in the 21. chapter of the Revelation, where these twelve precious stones Are mentioned, it is said expressly, that in the wall there were twelve foundations garnished with all manner of precious stones,
as before him Durand hath done in his booke intituled rationale divinorum, where he saith, Noster Pontifex habet pro feminalibus sandalia, pro lineâ albam, pro balieo cingulum, pro podere tunicam, pro Ephod stolam, pro rationali pallium, pro cidari mitram, pro lamina crucem: just;
as before him Durand hath done in his book entitled rationale Divinorum, where he Says, Noster Pontifex habet Pro feminalibus sandalia, Pro lineâ albam, Pro balieo cingulum, Pro podere tunicam, Pro Ephod Stolam, Pro rationali pallium, Pro cidari mitram, Pro lamina crucem: just;
like a Lover, to let out smoake, signifying, that the Priest ought to be like a little cottage with a chimney in it, heated with the fire of zeale, sending up hot fumes of devotion,
like a Lover, to let out smoke, signifying, that the Priest ought to be like a little cottage with a chimney in it, heated with the fire of zeal, sending up hight fumes of devotion,
as to parallel each of their vestments with Aarons: all that I shall say to them for the present is this, That the neerer they prove their vestments to come to Aarons ornaments, the more ceremoniall and typicall they prove them;
as to parallel each of their vestments with Aaron's: all that I shall say to them for the present is this, That the nearer they prove their vestments to come to Aaron's Ornament, the more ceremonial and typical they prove them;
and consequently, more unfit to be retained now by Christians, if the Apostles argument drawne from the vanishing of the shadow at the presence of the body be of any force:
and consequently, more unfit to be retained now by Christians, if the Apostles argument drawn from the vanishing of the shadow At the presence of the body be of any force:
2. My second observation is, that God both first beginneth with the breast, and appointeth also the most glorious and precious ornaments for it: The garments shall be these;
2. My second observation is, that God both First begins with the breast, and appoints also the most glorious and precious Ornament for it: The garments shall be these;
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thou shalt make a breast-plate, an Ephod, &c. after followeth the mitre, to the making whereof blew silke onely and fine twined linnen is required, with a plate of gold on it;
thou shalt make a breastplate, an Ephod, etc. After follows the mitre, to the making whereof blue silk only and fine twined linen is required, with a plate of gold on it;
but for the breast-plate, cloth of gold wrought about with divers colours, plates of gold, and foure rankes of the richest jewells in all the treasury of nature are appointed:
but for the breastplate, cloth of gold wrought about with diverse colours, Plataea of gold, and foure ranks of the Richest Jewels in all the treasury of nature Are appointed:
Cecidit Lucifer, Seraphim stant aeternâ incommutabilitate, & incommutabili aeternitate, the Angels which had their names from light fell like lightening from heaven;
Cecidit Lucifer, Seraphim stant aeternâ incommutabilitate, & incommutabili aeternitate, the Angels which had their names from Light fell like lightning from heaven;
my hearts desire was, and ever shall be to be engraven in one of the jewells upon the breast-plate, to hang with the beloved Disciple upon the bosome of my Saviour.
my hearts desire was, and ever shall be to be engraven in one of the Jewels upon the breastplate, to hang with the Beloved Disciple upon the bosom of my Saviour.
3. Thirdly, I observe yet again, that the names of the twelve tribes, which were before written in the Onyx stones upon the shoulders of Aaron, are here engraven againe in the rowes of jewels hanging neere his heart:
3. Thirdly, I observe yet again, that the names of the twelve tribes, which were before written in the Onyx stones upon the shoulders of Aaron, Are Here engraven again in the rows of Jewels hanging near his heart:
so it teacheth all the Ministers of the Gospel to beare the names of Gods people committed to their charge, not onely upon their shoulders, by supporting their infirmity;
so it Teaches all the Ministers of the Gospel to bear the names of God's people committed to their charge, not only upon their shoulders, by supporting their infirmity;
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If thou love me, saith Christ, feed my sheep; if you desire that Christ should beare you on his heart before his Father, beare you the names of his Tribes (his chosen) on your hearts before him.
If thou love me, Says christ, feed my sheep; if you desire that christ should bear you on his heart before his Father, bear you the names of his Tribes (his chosen) on your hearts before him.
and of different value, so they are set in divers rowes, 1. 2. 3. 4. which illustrateth unto us the divers measures of grace given to beleevers in this life,
and of different valve, so they Are Set in diverse rows, 1. 2. 3. 4. which illustrateth unto us the diverse measures of grace given to believers in this life,
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5. Fifthly, looke yee yet neerer upon these shining stones, and yee shall finde, that they will not onely delight and lighten the eyes of your understanding;
5. Fifthly, look ye yet nearer upon these shining stones, and ye shall find, that they will not only delight and lighten the eyes of your understanding;
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Is it so? doth our high Priest set us on his heart? and shall not wee set our heart on him? shall we esteem any thing too deare for him, who esteemeth us so deare unto him? Hee who once upon the Crosse shed his heart bloud for us, still beareth us upon his heart,
Is it so? does our high Priest Set us on his heart? and shall not we Set our heart on him? shall we esteem any thing too deer for him, who esteems us so deer unto him? He who once upon the Cross shed his heart blood for us, still bears us upon his heart,
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and esteemeth of us as Cornelia did of her Gracchi, and presenteth us as it were in her words to his Father, Haec sunt ornamenta mea, these be my jewels.
and esteems of us as Cornelia did of her Gracchi, and presents us as it were in her words to his Father, Haec sunt Ornamenta mea, these be my Jewels.
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as to fill the rowes of his breast-plate with glasse in stead of jewels; let us not make him present to his Father either counterfeit stones through our hypocrisie,
as to fill the rows of his breastplate with glass in stead of Jewels; let us not make him present to his Father either counterfeit stones through our hypocrisy,
in modesty of the Ruby, in chastity of the Emrald, in purity of the Onyx, in temperance of the Amethyst, in ardent love of the Carbuncle, in invincible constancy of the Adamant, in sacrificing your dearest hearts bloud and affections to Christ,
in modesty of the Ruby, in chastity of the Emerald, in purity of the Onyx, in temperance of the Amethyst, in Ardent love of the Carbuncle, in invincible constancy of the Adamant, in sacrificing your dearest hearts blood and affections to christ,
THE DEVOUT SOULES MOTTO, A Sermon preached in Saint Peters Church in Lent; Anno 1613. THE XXXVI. SERMON. PSAL. 73.25. Whom have I in heaven but thee, O Lord? and there is none upon earth that I desire besides thee. Right Worshipfull, &c. THe words which our Saviour spake concerning the issue and successe of his preaching, may serve fitly for a preface to my intended discourse upon this Text:
THE DEVOUT SOULES MOTTO, A Sermon preached in Saint Peter's Church in Lent; Anno 1613. THE XXXVI. SERMON. PSALM 73.25. Whom have I in heaven but thee, Oh Lord? and there is none upon earth that I desire beside thee. Right Worshipful, etc. THe words which our Saviour spoke Concerning the issue and success of his preaching, may serve fitly for a preface to my intended discourse upon this Text:
but wee are like to burne in unquenchable fire, if wee offer not continually the fire I am now to treat of, upon the Altar of our hearts: and yet it is a strange fire too;
but we Are like to burn in unquenchable fire, if we offer not continually the fire I am now to Treat of, upon the Altar of our hearts: and yet it is a strange fire too;
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for it giveth light, yet burneth not; or rather it burnes, yet consumeth not; or rather it consumes, yet impaires not, but dilateth and enlargeth the heart.
for it gives Light, yet burns not; or rather it burns, yet consumeth not; or rather it consumes, yet impairs not, but dilateth and enlarges the heart.
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With this beauty God is so enamoured, that Saint Bernards observation is true, that he is greatest in favour, and in the love of God, who draweth most to the love of God.
With this beauty God is so enamoured, that Saint Bernards observation is true, that he is greatest in favour, and in the love of God, who draws most to the love of God.
If we desire to know, saith Saint Austine, what a man is, wee enquire not what he beleeveth, or what he hopeth for, but what he loveth. A man may beleeve the truth, and be a false man:
If we desire to know, Says Saint Augustine, what a man is, we inquire not what he Believeth, or what he Hopes for, but what he loves. A man may believe the truth, and be a false man:
so the love of the Spirit makes the children of God spirituall, and the love of God partaker of the divine nature: for God is love. Now, saith Saint Paul, that is, in this life, abideth faith, hope, and charity;
so the love of the Spirit makes the children of God spiritual, and the love of God partaker of the divine nature: for God is love. Now, Says Saint Paul, that is, in this life, Abideth faith, hope, and charity;
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and by it in her thoughts and desires she ascendeth up to heaven, as it were by foure steps or rounds, which are the foure degrees of divine love. 1. To love God for our selves. 2. To love God for himselfe. 3. To love God above all things. 4. To love nothing but God,
and by it in her thoughts and Desires she Ascendeth up to heaven, as it were by foure steps or rounds, which Are the foure Degrees of divine love. 1. To love God for our selves. 2. To love God for himself. 3. To love God above all things. 4. To love nothing but God,
First, to love God for our selves or our owne respect, whereunto wee are induced by the consideration of his benefits and blessings bestowed upon us, and continued unto us.
First, to love God for our selves or our own respect, whereunto we Are induced by the consideration of his benefits and blessings bestowed upon us, and continued unto us.
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To which highest round or step of divine love and top of Christian perfection we aspire, by fixing our thoughts upon the all-sufficiency of God, who hath in him infinite delights and contentments to satisfie all the appetites of the soule;
To which highest round or step of divine love and top of Christian perfection we aspire, by fixing our thoughts upon the All-sufficiency of God, who hath in him infinite delights and contentment's to satisfy all the appetites of the soul;
Whom have I in heaven but thee? These words may admit •f a double construction: 1 Either that David maketh God his sole refuge and trust: 2 Or that he maketh him his chiefe joy and whole hearts delight.
Whom have I in heaven but thee? These words may admit •f a double construction: 1 Either that David makes God his sole refuge and trust: 2 Or that he makes him his chief joy and Whole hearts delight.
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First, not in the creature in generall, for it is subject to vanity: not in riches, for they are uncertaine; Charge the rich in this world that they trust not in uncertaine riches:
First, not in the creature in general, for it is Subject to vanity: not in riches, for they Are uncertain; Charge the rich in this world that they trust not in uncertain riches:
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Abraham is ignorant of us, and Israel acknowledgeth us not: Good Josiah seeth not the evill which befell his subjects after his death. 2 Not in Angels;
Abraham is ignorant of us, and Israel acknowledgeth us not: Good Josiah sees not the evil which befell his subject's After his death. 2 Not in Angels;
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for though they excell in strength, and are ministring Spirits, sent forth to minister for them who shall be heires of salvation, yet we have no charge to worship them,
for though they excel in strength, and Are ministering Spirits, sent forth to minister for them who shall be Heirs of salvation, yet we have no charge to worship them,
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from God, Thou shalt worship the Lord thy God, and him onely shalt thou serve: and, Let no man beguile you in voluntary humility, and worshipping of Angels:
from God, Thou shalt worship the Lord thy God, and him only shalt thou serve: and, Let no man beguile you in voluntary humility, and worshipping of Angels:
For the second sense, viz. Whom have I in heaven but thee for my chiefe joy and sole hearts delight? we are to know that the faithfull soule is wedded to God,
For the second sense, viz. Whom have I in heaven but thee for my chief joy and sole hearts delight? we Are to know that the faithful soul is wedded to God,
No more than the life of the body can bee maintained without naturall heat and moisture, can the life of grace be preserved in the soule without continuall supply of the moisture of penitent teares,
No more than the life of the body can be maintained without natural heat and moisture, can the life of grace be preserved in the soul without continual supply of the moisture of penitent tears,
and a great measure of the heat of divine love, wherewith we are to consume those spirituall sacrifices of prayer and praises, which we are now and at all times to offer, lifting up pure hands and hearts unto God.
and a great measure of the heat of divine love, wherewith we Are to consume those spiritual Sacrifices of prayer and praises, which we Are now and At all times to offer, lifting up pure hands and hearts unto God.
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To kindle this sacred fire, I have brought you a live coale from the Altar of incense, Davids heart, sending up sweetest perfumes of most fragrant and savourie meditations.
To kindle this sacred fire, I have brought you a live coal from the Altar of incense, Davids heart, sending up Sweetest perfumes of most fragrant and savoury meditations.
all my hope is in his promises, all my comfort in his word, all my wealth in his bounty, all my joy in the light of his countenance, all my contentment in his love:
all my hope is in his promises, all my Comfort in his word, all my wealth in his bounty, all my joy in the Light of his countenance, all my contentment in his love:
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Here I cannot hold on my Paraphrase, but must needs breake off with that passionate exclamation of St. Bernard, O thrice happy soule which by God and his grace art so affected with God and his love, that in God, in whom all things are to be had, thou desirest nothing but God himselfe.
Here I cannot hold on my paraphrase, but must needs break off with that passionate exclamation of Saint Bernard, Oh thrice happy soul which by God and his grace art so affected with God and his love, that in God, in whom all things Are to be had, thou Desirest nothing but God himself.
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which are two, 1 A higher straine of notes ascending, Quis mihi, &c. 2 A lower of notes descending, & tecum non optavi, &c. Or if you like better to change the terms of musick, which is the rhetorick of sounds, into the termes of rhetoricke, which is the musicke of words;
which Are two, 1 A higher strain of notes ascending, Quis mihi, etc. 2 A lower of notes descending, & tecum non optavi, etc. Or if you like better to change the terms of music, which is the rhetoric of sounds, into the terms of rhetoric, which is the music of words;
this sentence consisteth of 1 A passionate interrogation, Whom have I in, &c. 2 A confident asseveration, And I desire none, &c. In both I observe, 1 The convenience of the order, Whom have I in heaven, and then, I desire, &c. 2 The proprietie of the phrases have and desire; have in heaven, desire on earth:
this sentence Consisteth of 1 A passionate interrogation, Whom have I in, etc. 2 A confident asseveration, And I desire none, etc. In both I observe, 1 The convenience of the order, Whom have I in heaven, and then, I desire, etc. 2 The propriety of the phrases have and desire; have in heaven, desire on earth:
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I desire nothing with thee, for the reason assigned by Paulinus; God, who made none of his creatures in any degree equall to himselfe, will have none made of like unto himselfe.
I desire nothing with thee, for the reason assigned by Paulinus; God, who made none of his creatures in any degree equal to himself, will have none made of like unto himself.
Whereupon it ensueth, that there is fulnesse of delight and contentment in God, and that there is no solid delight and contentment for the immortall soule of man but in him;
Whereupon it ensueth, that there is fullness of delight and contentment in God, and that there is no solid delight and contentment for the immortal soul of man but in him;
God hath placed the heaven above the earth, and shall we by our inordinate desires set the earth above the heaven, advancing things temporall above those that are eternall? this were to overthrow the order of nature,
God hath placed the heaven above the earth, and shall we by our inordinate Desires Set the earth above the heaven, advancing things temporal above those that Are Eternal? this were to overthrow the order of nature,
First, lift up your eyes and your hearts to heaven, and say with David, Whom have I in heaven but thee? and then tell us what or whom you desire, or desire not upon earth.
First, lift up your eyes and your hearts to heaven, and say with David, Whom have I in heaven but thee? and then tell us what or whom you desire, or desire not upon earth.
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but in regard of the deceivablenesse and uncertainty of earthly goods and possessions, they change the verbe have in the first member into desire in the second, have in heaven and desire on earth, not desire in heaven and have on earth:
but in regard of the deceivableness and uncertainty of earthly goods and possessions, they change the verb have in the First member into desire in the second, have in heaven and desire on earth, not desire in heaven and have on earth:
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Heaven is the place of having, the earth of desiring or craving. When an old man being asked of his age, answered in the Latine phrase, Octoginta annos habeo, that is, I have or reckon upon fourscore yeeres:
Heaven is the place of having, the earth of desiring or craving. When an old man being asked of his age, answered in the Latin phrase, Octoginta annos habeo, that is, I have or reckon upon fourscore Years:
a Philosopher standing by tooke him up, saying, Imò tot annos non habes, what saist thou, I have or reckon upon fourescore yeeres? just so many yeeres thou hast not;
a Philosopher standing by took him up, saying, Imò tot annos non habes, what Sayest thou, I have or reckon upon fourescore Years? just so many Years thou hast not;
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for in numbring the dayes and yeeres of our life, whose parts are never all come till they are all gone, we usually count upon those yeeres onely that are fully past, which we therefore have not,
for in numbering the days and Years of our life, whose parts Are never all come till they Are all gone, we usually count upon those Years only that Are Fully passed, which we Therefore have not,
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no more may any man be said to have those yeeres good, which hee hath spent in the lease of his life. Much lesse may he be said to have those that are to come,
no more may any man be said to have those Years good, which he hath spent in the lease of his life. Much less may he be said to have those that Are to come,
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For all that hee knoweth, this day the lease of his life may expire, this houre his last glasse may be running, at this very moment and point of time the threed of his life may be cut off.
For all that he Knoweth, this day the lease of his life may expire, this hour his last glass may be running, At this very moment and point of time the thread of his life may be Cut off.
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Now if wee cannot be said truely to have any part of our time, how can we have any part in things temporall? if the lease of our lives, by which we hold all our earthly goods and possessions, be of so uncertaine a date, let our common Lawyers talke never so much of possessions and estates, and firme conveighances and perpetuities, and severall kindes of tenures, they shall never perswade mee, that there is any sure hold or good tenure of any thing save God and his promises:
Now if we cannot be said truly to have any part of our time, how can we have any part in things temporal? if the lease of our lives, by which we hold all our earthly goods and possessions, be of so uncertain a date, let our Common Lawyers talk never so much of possessions and estates, and firm conveyances and perpetuities, and several Kinds of tenures, they shall never persuade me, that there is any sure hold or good tenure of any thing save God and his promises:
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for we see him in his workes, we heare him in his word, we taste him in the Sacrament, we feele him by the motions of the Spirit within us, we touch him by faith, we embrace him by love, we relye upon him by hope, we have private conference with him by prayer:
for we see him in his works, we hear him in his word, we taste him in the Sacrament, we feel him by the motions of the Spirit within us, we touch him by faith, we embrace him by love, we rely upon him by hope, we have private conference with him by prayer:
They to whom hee most imparteth himselfe, and communicateth his goodnesse here, have but a taste onely of the tree of life, a weak sent of the flowers of Paradise, a confused noise of heavenly musicke as it were afarre off, no more than a glympse of the sunne of righteousnesse, but a blast of the Spirit onely, an earnest-penny of their wages;
They to whom he most imparts himself, and Communicateth his Goodness Here, have but a taste only of the tree of life, a weak sent of the flowers of Paradise, a confused noise of heavenly music as it were afar off, no more than a glimpse of the sun of righteousness, but a blast of the Spirit only, an earnest-penny of their wages;
such a blast, as more refresheth the soule, than a constant gale of prosperous fortune: such an earnest-penny, as they would not lose for the treasures of Solomon.
such a blast, as more refresheth the soul, than a constant gale of prosperous fortune: such an earnest-penny, as they would not loose for the treasures of Solomon.
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This taste, this sent, this glympse, this blast, this earnest-penny, the Kingly Prophet David so exceedingly desired, that he compareth the ardency of his affection to the thirst of a Hart, either long chased,
This taste, this sent, this glimpse, this blast, this earnest-penny, the Kingly Prophet David so exceedingly desired, that he compareth the ardency of his affection to the thirst of a Heart, either long chased,
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when shall I come and appeare before God? Of this thirst of the soule they onely can speake feelingly, who have been long sicke with the Spouse in the Canticles, who feeling her heart faint,
when shall I come and appear before God? Of this thirst of the soul they only can speak feelingly, who have been long sick with the Spouse in the Canticles, who feeling her heart faint,
for I languish, I swoune, my soule is running out of the doores of my lips after him, whom she incomparably loveth above all things in heaven and in earth;
for I languish, I swoon, my soul is running out of the doors of my lips After him, whom she incomparably loves above all things in heaven and in earth;
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And if she be so enamoured with these, how will she be ravished at the sight of his countenance? if she take such contentment in the contemplation of his image in a mirrour,
And if she be so enamoured with these, how will she be ravished At the sighed of his countenance? if she take such contentment in the contemplation of his image in a mirror,
how will shee be transported, when she shall see him face to face, and bee united to him spirit to spirit? if she take such pleasure in pledging him in the bitter cup of his passion, what will she take in drinking of the rivers of pleasures, that run at his right hand for evermore? To borrow a straine of the Schooles,
how will she be transported, when she shall see him face to face, and be united to him Spirit to Spirit? if she take such pleasure in pledging him in the bitter cup of his passion, what will she take in drinking of the Rivers of pleasures, that run At his right hand for evermore? To borrow a strain of the Schools,
for the closing up of this sweet note, Hic Deum amamus amore desiderii, at in coelo amore amicitiae, Here we love God with a love of desire, there with a love of friendship;
for the closing up of this sweet note, Hic God amamus amore Desire, At in coelo amore Friendship, Here we love God with a love of desire, there with a love of friendship;
Quid eo avarius est, cui Deus non sufficit, in quo sunt omnia? Can we desire larger possessions than immensity? a surer estate than immutability? a longer terme of yeeres than eternity? Let Saint Prosper speake, Who so fortunate, as he whose Maker is his fortune? who so rich,
Quid eo avarius est, cui Deus non sufficit, in quo sunt omnia? Can we desire larger possessions than immensity? a Surer estate than immutability? a longer term of Years than eternity? Let Saint Prosper speak, Who so fortunate, as he whose Maker is his fortune? who so rich,
because we cannot perfectly survey, much lesse take full possession of this our large or rather infinite inheritance, in this life, Mollerus conceiveth these words not to be uttered in an exultation of spirit, ravished with the contemplation of God;
Because we cannot perfectly survey, much less take full possession of this our large or rather infinite inheritance, in this life, Mollerus conceiveth these words not to be uttered in an exultation of Spirit, ravished with the contemplation of God;
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Notwithstanding I see no reason why wee should vary from the most generall interpretation of these words, which is, that they containe a protestation, not a prayer, and carry this sense:
Notwithstanding I see no reason why we should vary from the most general Interpretation of these words, which is, that they contain a protestation, not a prayer, and carry this sense:
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But thee? These words are not expressed in the originall, yet by comparing this with the latter clause, And in earth I desire nothing with thee, are necessarily added to supply the sense.
But thee? These words Are not expressed in the original, yet by comparing this with the latter clause, And in earth I desire nothing with thee, Are necessarily added to supply the sense.
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Yea, but you wil say, how might David truly demand, Whom have I in heaven but thee? Is there none to be had in heaven but God? are there none that walk in the streets of the celestiall Jerusalem paved with gold? do none dwell in those glorious tabernacles that are not made with hands? do those twelve precious gates serve onely to beautifie the holy City? doe none enter in at them? surely,
Yea, but you will say, how might David truly demand, Whom have I in heaven but thee? Is there none to be had in heaven but God? Are there none that walk in the streets of the celestial Jerusalem paved with gold? do none dwell in those glorious Tabernacles that Are not made with hands? do those twelve precious gates serve only to beautify the holy city? do none enter in At them? surely,
and in this respect may truly say, Whom have I in heaven but thee? When Cyrus took the king of Armenia & his son Tigranes, & their wives & children prisoners,
and in this respect may truly say, Whom have I in heaven but thee? When Cyrus took the King of Armenia & his son Tigranes, & their wives & children Prisoners,
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Tigranes asked his wife, What thinkest thou of Cyrus? is he not a comely & a proper man, of a majesticall presence? Truly, saith she, I know not what maner of man he is, I never looked on him.
Tigranes asked his wife, What Thinkest thou of Cyrus? is he not a comely & a proper man, of a majestical presence? Truly, Says she, I know not what manner of man he is, I never looked on him.
Why (quoth hee) where were thine eyes all the while? upon whom didst thou then look? I fixed mine eyes (saith she) all the while upon him (meaning her husband) who in my hearing offered to Cyrus to lay downe his life for my ransome:
Why (quoth he) where were thine eyes all the while? upon whom didst thou then look? I fixed mine eyes (Says she) all the while upon him (meaning her husband) who in my hearing offered to Cyrus to lay down his life for my ransom:
Whom should she have in heaven but him, who hath none on earth but her? Intus apparens prohibet extraneum, the vessell that is full of balsamum excludeth all other oyles or liquors:
Whom should she have in heaven but him, who hath none on earth but her? Intus apparens Prohibet extraneum, the vessel that is full of balsamum excludeth all other oils or Liquors:
and accounteth them as nothing in comparison, as we may see in S. Paul, What things were gaine to mee, those I account losse for Christ, yea, doubtlesse I account all things but losse for the excellency of the knowledge of Jesus Christ.
and accounteth them as nothing in comparison, as we may see in S. Paul, What things were gain to me, those I account loss for christ, yea, doubtless I account all things but loss for the excellency of the knowledge of jesus christ.
And in holy Ignatius the ancient Bishop of Antioch, who when he was ready to be stript and thrown naked to the Lions, brake out into this passionate speech, Take away all from mee,
And in holy Ignatius the ancient Bishop of Antioch, who when he was ready to be stripped and thrown naked to the Lions, brake out into this passionate speech, Take away all from me,
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That which Origen delivereth concerning the nature of Manna, that it answered to every mans severall taste, we have good warrant of Scripture to affirme of God, who satisfieth with infinite delicacies all their appetites who long for him.
That which Origen Delivereth Concerning the nature of Manna, that it answered to every men several taste, we have good warrant of Scripture to affirm of God, who Satisfieth with infinite delicacies all their appetites who long for him.
For wisedome? in him are all the treasures of wisedome & knowledge hid. For peace? he is the Prince of peace. For beauty? he is fairer than the sons of men;
For Wisdom? in him Are all the treasures of Wisdom & knowledge hid. For peace? he is the Prince of peace. For beauty? he is Fairer than the Sons of men;
For joy and pleasures? in his presence is fulnesse of joy, and at his right hand there are pleasures for evermore, wherewith hee quencheth all the thirsty appetites of the soule.
For joy and pleasures? in his presence is fullness of joy, and At his right hand there Are pleasures for evermore, wherewith he quenches all the thirsty appetites of the soul.
the will for that which the understanding apprehendeth to be good, the affections for glory and felicity, the senses for pleasure, the eye for beauty, the eare for harmony, the smell for sweet odours, the taste for delicious meates, the touch for amorous embracings:
the will for that which the understanding apprehendeth to be good, the affections for glory and felicity, the Senses for pleasure, the eye for beauty, the ear for harmony, the smell for sweet odours, the taste for delicious Meats, the touch for Amoros embracings:
all these thirsts God doth satisfie and quench after this maner, viz. the thirst of the understanding with his wisedome, of the will with his goodnesse, of the affections with his glory and blessednesse, of the senses with his nature, which containeth in it the quintessence and perfection of all delectable objects.
all these thirsts God does satisfy and quench After this manner, viz. the thirst of the understanding with his Wisdom, of the will with his Goodness, of the affections with his glory and blessedness, of the Senses with his nature, which Containeth in it the quintessence and perfection of all delectable objects.
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For of him, and through him, and in him are all things, as the grand master of Philosophy discerned by the glimmering light of reason, saying, that it is manifest, that the Deity is in all things, and all things in it:
For of him, and through him, and in him Are all things, as the grand master of Philosophy discerned by the glimmering Light of reason, saying, that it is manifest, that the Deity is in all things, and all things in it:
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in him the understanding apprehendeth all truth, the will all good, the affections all vertue and glory, the senses all pleasure, the desires all contentments; and therefore it followeth,
in him the understanding apprehendeth all truth, the will all good, the affections all virtue and glory, the Senses all pleasure, the Desires all contentment's; and Therefore it follows,
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For nothing can delight the spirituall nature of the soule, but a pure spirit: nothing can content the soveraigne faculty of the understanding, but a soveraign object:
For nothing can delight the spiritual nature of the soul, but a pure Spirit: nothing can content the sovereign faculty of the understanding, but a sovereign Object:
3. In essence, to furnish us with infinite variety of delights. 4. In continuance, to perpetuate unto us the infinite variety of continuall delights and contentments.
3. In essence, to furnish us with infinite variety of delights. 4. In Continuance, to perpetuate unto us the infinite variety of continual delights and contentment's.
Now, what is there in heaven or in earth thus spirituall in substance, soveraigne in place, infinite in power, goodnesse and essence, everlasting in continuance,
Now, what is there in heaven or in earth thus spiritual in substance, sovereign in place, infinite in power, Goodness and essence, everlasting in Continuance,
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but thou, O Lord, whom, because we have in heaven, we desire nothing on earth? What should we desire there, where wee find nothing to fixe our thoughts,
but thou, Oh Lord, whom, Because we have in heaven, we desire nothing on earth? What should we desire there, where we find nothing to fix our thoughts,
or afford us any solid comfort or contentment? Who can aime steadily at a moving mark? or build firmly upon sinking sand? or hold fast a vanishing shadow? or rest himself upon the wings of the wind? as impossible is it to lay any sure ground of contentment,
or afford us any solid Comfort or contentment? Who can aim steadily At a moving mark? or built firmly upon sinking sand? or hold fast a vanishing shadow? or rest himself upon the wings of the wind? as impossible is it to lay any sure ground of contentment,
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or foundation of happinesse in the unstable vanities and uncertaine comforts of this life. How can they fulfill our desires, or satisfie our appetites, which are not only empty,
or Foundation of happiness in the unstable vanities and uncertain comforts of this life. How can they fulfil our Desires, or satisfy our appetites, which Are not only empty,
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but emptinesse it selfe? How can they establish our hearts, sith they are altogether unstable themselves? How can they yeeld us any true delight or contentment, which have no verity in them,
but emptiness it self? How can they establish our hearts, sith they Are altogether unstable themselves? How can they yield us any true delight or contentment, which have no verity in them,
or the grapes drawn by Zeuxis, wherewith he deceived the birds? The best of them are no better than the apples of Sodome, of which Pliny and Solinus write, that they are apples whilest you behold them,
or the grapes drawn by Zeuxis, wherewith he deceived the Birds? The best of them Are no better than the Apples of Sodom, of which pliny and Solinus write, that they Are Apples whilst you behold them,
or like the herb Sardoa in Sardinia, upon which if a man feed, it so worketh upon his spleen, that he never leaveth laughing, till he dyeth through immoderate mirth.
or like the herb Sardinia in Sardinia, upon which if a man feed, it so works upon his spleen, that he never Leaveth laughing, till he Dies through immoderate mirth.
Nobility in the originall of it is but the infamy of Adam: (for it knew not Hevah till after his fall & grievous prevarication) beauty the daughter of corruption, apparrell the cover of shame, gold & silver the dregs of the earth, oyles & costly ointments the sweat of trees, silkes & velvets the excrements of wormes;
Nobilt in the original of it is but the infamy of Adam: (for it knew not Hevah till After his fallen & grievous prevarication) beauty the daughter of corruption, apparel the cover of shame, gold & silver the dregs of the earth, oils & costly ointments the sweat of trees, silks & velvets the excrements of worms;
let us now heare what they speake to us for our further use and instruction. 1. They speake to our faith, that it be resolved upon God only. 2. To our devotion, that it be directed to God only. 3. To our love, that it be entirely fixed on God only. 1. True faith saith, Whom have I in heaven but thee to relye upon? 2. True religion saith, Whom have I but thee to call upon? 3. True love saith, Whom have I but thee to settle upon?
let us now hear what they speak to us for our further use and instruction. 1. They speak to our faith, that it be resolved upon God only. 2. To our devotion, that it be directed to God only. 3. To our love, that it be entirely fixed on God only. 1. True faith Says, Whom have I in heaven but thee to rely upon? 2. True Religion Says, Whom have I but thee to call upon? 3. True love Says, Whom have I but thee to settle upon?
No Papist can beare a part with David in this song, saying, Whom have I in heaven but thee, O Lord? for they have many in heaven, to whom they addresse their prayers in generall,
No Papist can bear a part with David in this song, saying, Whom have I in heaven but thee, Oh Lord? for they have many in heaven, to whom they address their Prayers in general,
for they addressed themselves all to one Mediatour betwixt God and man, the man Christ Jesus, who sitteth at the right hand of his Father, to take all our petitions,
for they addressed themselves all to one Mediator betwixt God and man, the man christ jesus, who Sitteth At the right hand of his Father, to take all our petitions,
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I can make no other construction of the words of Origen, Wee must religiously worship or invocate none but God and his only begotten Son. We must call upon none but God, saith Jerome. Tertullian goeth farther on our way, We can pray to none other but God:
I can make no other construction of the words of Origen, we must religiously worship or invocate none but God and his only begotten Son. We must call upon none but God, Says Jerome. Tertullian Goes farther on our Way, We can pray to none other but God:
whatsoever is to be wished for Caesar, as he is a man or a Prince, I cannot begge it of any other than of him from whom I know I shall receive what I aske,
whatsoever is to be wished for Caesar, as he is a man or a Prince, I cannot beg it of any other than of him from whom I know I shall receive what I ask,
But what stand I upon the testimonies of two or three Fathers? the whole Synod of Laodicea condemneth the superstitious errour of some, who taught, that we ought to use Angels as mediatours between God and us, and to pray unto them. And for Saints, who have no more commission to solicit our busines in heaven than Angels, howsoever it pleased the ancient Church to make honourable mention of them in their publike Service,
But what stand I upon the testimonies of two or three Father's? the Whole Synod of Laodicea Condemneth the superstitious error of Some, who taught, that we ought to use Angels as mediators between God and us, and to pray unto them. And for Saints, who have no more commission to solicit our business in heaven than Angels, howsoever it pleased the ancient Church to make honourable mention of them in their public Service,
as we doe of the blessed Virgin, the Archangel, the Apostles & Evangelists; yet S. Austin cleareth the Christians of those times from any kind of invocation:
as we do of the blessed Virgae, the Archangel, the Apostles & Evangelists; yet S. Austin cleareth the Christians of those times from any kind of invocation:
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& beleeve in them: Quomodo enim invocabunt, in quos non credunt? How shall they call on them, on whom they have not beleeved? They who call upon Saints deceased,
& believe in them: Quomodo enim invocabunt, in quos non credunt? How shall they call on them, on whom they have not believed? They who call upon Saints deceased,
First, because God himselfe checketh such carnall imaginations, and overthroweth the ground of all such arguments by his holy Prophet, saying, My thoughts are not your thoughts,
First, Because God himself checketh such carnal Imaginations, and Overthroweth the ground of all such Arguments by his holy Prophet, saying, My thoughts Are not your thoughts,
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for if the King appoint a certain officer to take all supplications, and exhibit all petitions unto him, hee will not take it well, if we use any other;
for if the King appoint a certain officer to take all supplications, and exhibit all petitions unto him, he will not take it well, if we use any other;
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and find grace to help in time of need. Wee know not whether Saints heare us, or rather we know they heare us not: Esay 63.16. Abraham is ignorant of us, and Israel acknowledgeth us not.
and find grace to help in time of need. we know not whither Saints hear us, or rather we know they hear us not: Isaiah 63.16. Abraham is ignorant of us, and Israel acknowledgeth us not.
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why may we not be so far indebted to the Saints departed, who the further they are from us, the neerer they are to God? If it be no wrong to Christs intercession to desire the prayers of our friends in this life,
why may we not be so Far indebted to the Saints departed, who the further they Are from us, the nearer they Are to God? If it be no wrong to Christ Intercession to desire the Prayers of our Friends in this life,
as Peleus of his sword, Profectò istud argumentum haeretici nunquam solvere potuerunt, the heretickes, saith he, were never able to untie this argument.
as Peleus of his sword, Profectò istud argumentum haeretici Never Solvere potuerunt, the Heretics, Says he, were never able to untie this argument.
When at parting we usually cōmend our selves to our friends, and desire them to commend us to God in their prayers, we require of them a duty of Christian charity;
When At parting we usually commend our selves to our Friends, and desire them to commend us to God in their Prayers, we require of them a duty of Christian charity;
but among all the songs of Moses, psalmes of David, complaints of Jeremy, and prayers of Prophets and Apostles, you shall not find any one directed to any Saint departed;
but among all the songs of Moses, psalms of David, complaints of Jeremiah, and Prayers of prophets and Apostles, you shall not find any one directed to any Saint departed;
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For the Mathematicall glasse, wch some of the Schoolmen have set in heaven, wherein (they say) the Saints in heaven see all things done upon earth, to wit, in God, who seeth all things;
For the Mathematical glass, which Some of the Schoolmen have Set in heaven, wherein (they say) the Saints in heaven see all things done upon earth, to wit, in God, who sees all things;
or such things only as it pleaseth him to present to their view? if they see all things, their knowledge must needs be infinite as Gods is, they must needs comprehend in it all things past, present & future;
or such things only as it Pleases him to present to their view? if they see all things, their knowledge must needs be infinite as God's is, they must needs comprehend in it all things past, present & future;
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yea, the day of Judgment, which our Saviour assureth us no man knoweth, not the Angels in heaven, nor the son of man, as man. If they see only such things as God is pleased to reveale unto them,
yea, the day of Judgement, which our Saviour assureth us no man Knoweth, not the Angels in heaven, nor the son of man, as man. If they see only such things as God is pleased to reveal unto them,
or his prayers? how can he pray unto them in faith, who hath no word of faith, whereby hee may be assured either that God revealeth his prayers to them,
or his Prayers? how can he pray unto them in faith, who hath no word of faith, whereby he may be assured either that God Revealeth his Prayers to them,
or that God will accept their prayers for him? Certainly, there was no such chrystal instrument as Papists dream of, to discover unto Saints departed the whole earth,
or that God will accept their Prayers for him? Certainly, there was no such crystal Instrument as Papists dream of, to discover unto Saints departed the Whole earth,
& all things that are in it in the time of Abraham, Isaac, or Josiah: for St. Austin in his book de curâ pro mortuis, out of the second book of Kings, & the 63. of Esay concludeth, that sith kings see not the evils which befal their people after their death;
& all things that Are in it in the time of Abraham, Isaac, or Josiah: for Saint Austin in his book de curâ Pro mortuis, out of the second book of Kings, & the 63. of Isaiah Concludeth, that sith Kings see not the evils which befall their people After their death;
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& sith parents are ignorant of their children, without doubt the Saints departed have no intelligence how things pass after their death here upon earth.
& sith Parents Are ignorant of their children, without doubt the Saints departed have no intelligence how things pass After their death Here upon earth.
So far is it frō being a branch of their happines, to know the passages of human affaires here, that S. Jerom maketh it a part of their happines, that they are altogether ignorant of them:
So Far is it from being a branch of their happiness, to know the passages of human affairs Here, that S. Jerome makes it a part of their happiness, that they Are altogether ignorant of them:
By this which hath bin said, any whose judgements are not fore-stalled, may perceive the impiety of that part of Romish piety which concerneth invocation of Saints;
By this which hath been said, any whose Judgments Are not forestalled, may perceive the impiety of that part of Romish piety which concerns invocation of Saints;
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When he holdeth out his golden scepter unto us, & calleth to us, saying, Come unto me, come by me, I am the way, shal we run to any other to bring us to him? shall we seek a way to the way? shall we use mediatours to our mediatour? this were to lay a like imputation upon our Redeemer, to that which S. Austin casteth upon the heathen Apollo, the interpreter of the gods needeth an interpreter,
When he holds out his golden sceptre unto us, & calls to us, saying, Come unto me, come by me, I am the Way, shall we run to any other to bring us to him? shall we seek a Way to the Way? shall we use mediators to our Mediator? this were to lay a like imputation upon our Redeemer, to that which S. Austin Cast upon the heathen Apollo, the interpreter of the God's needs an interpreter,
Have we the like experience of their love as we have of his? did they pawn their lives for us? have they ransomed us with their bloud? will he refuse us, who gave us himselfe? will he not powre out hearty prayers for us, who powred out his heart bloud for us? will he spare breath in our cause, who breathed out his soule for us? shall we forsake the fountain of living water, and draw out of broken cisternes that can hold no water? shall we run from the source to the conduit for the water of life? from the sun to the beam for light of knowledge? from the head to the members for the life of grace? from the king to the vassall for a crowne of glory?
Have we the like experience of their love as we have of his? did they pawn their lives for us? have they ransomed us with their blood? will he refuse us, who gave us himself? will he not pour out hearty Prayers for us, who poured out his heart blood for us? will he spare breath in our cause, who breathed out his soul for us? shall we forsake the fountain of living water, and draw out of broken cisterns that can hold no water? shall we run from the source to the conduit for the water of life? from the sun to the beam for Light of knowledge? from the head to the members for the life of grace? from the King to the vassal for a crown of glory?
& it were impossible to have enough of so admirable an object, he crieth out, seek his face evermore; not so much for the delight he took in beholding it,
& it were impossible to have enough of so admirable an Object, he cries out, seek his face evermore; not so much for the delight he took in beholding it,
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For beholding the glory of God as in a mirrour with open face, we are changed into his image, & after a sort made partakers of the divine nature. ô my soul, saith a Saint of God, mark what thou lovest;
For beholding the glory of God as in a mirror with open face, we Are changed into his image, & After a sort made partakers of the divine nature. o my soul, Says a Saint of God, mark what thou Lovest;
but seems the more ougly by standing in sight of so beautiful a creature: the sun burns them black, & darkeneth their sight, who long gaze upon his beams;
but seems the more ugly by standing in sighed of so beautiful a creature: the sun burns them black, & darkeneth their sighed, who long gaze upon his beams;
let us reflect the beams of our affection upon the father of lights: let us knit our hearts to him, whom freely to love is our bounden duty, to embrace is chastity, to marry is virginity, to serve is liberty, to desire is contentment, to imitate is perfection, to enjoy is everlasting happines. To whom, &c.
let us reflect the beams of our affection upon the father of lights: let us knit our hearts to him, whom freely to love is our bounden duty, to embrace is chastity, to marry is virginity, to serve is liberty, to desire is contentment, to imitate is perfection, to enjoy is everlasting happiness. To whom, etc.
The Lord sware, and will not repent, thou art a Priest for ever after the order of Melchisedech. Right Worshipfull, &c. THere are three principall attributes of God, Wisedome, Goodnesse, Power.
The Lord sware, and will not Repent, thou art a Priest for ever After the order of Melchizedek. Right Worshipful, etc. THere Are three principal attributes of God, Wisdom, goodness, Power.
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Wisedome to comprehend all the good that can bee, Goodnesse to will all that which in wisedome he comprehendeth, Power to effect all that in goodnesse he willeth and decreeth for the manifestation of his justice and mercy to his creatures.
Wisdom to comprehend all the good that can be, goodness to will all that which in Wisdom he comprehendeth, Power to Effect all that in Goodness he wills and decreeth for the manifestation of his Justice and mercy to his creatures.
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And on these three offices of Christ the three divine graces 1 Faith, 2 Hope, 3 Charity, have a kinde of dependance: 1 Faith holdeth on him as a Prophet. 2 Hope as a King. 3 Charity as a Priest.
And on these three Offices of christ the three divine graces 1 Faith, 2 Hope, 3 Charity, have a kind of dependence: 1 Faith holds on him as a Prophet. 2 Hope as a King. 3 Charity as a Priest.
For Faith buildeth upon the truth of his Prophesie, Hope relieth upon the power of his Kingdome, Charity embraceth the functions of his Priesthood, whereby he washeth us from our sinnes in his owne bloud, and maketh us Kings and Priests unto God and his Father.
For Faith builds upon the truth of his Prophesy, Hope Relieth upon the power of his Kingdom, Charity Embraceth the functions of his Priesthood, whereby he washes us from our Sins in his own blood, and makes us Kings and Priests unto God and his Father.
1. Be thou ruler in the midst of thine enemies, ver. 2. Secondly, his Propheticall; The people shall come willingly in the beautie of holinesse, ver. 3. Thirdly, his Priestly;
1. Be thou ruler in the midst of thine enemies, ver. 2. Secondly, his Prophetical; The people shall come willingly in the beauty of holiness, ver. 3. Thirdly, his Priestly;
he to whom this Scripture pointeth, pointeth to this Scripture, and interpreting it of the Son of man, sheweth most evidently that he is the King who reigneth so victoriously, ver. 1. the Prophet that preacheth so effectually, ver. 3. and the Priest that abideth continually, according to the words of my text;
he to whom this Scripture pointeth, pointeth to this Scripture, and interpreting it of the Son of man, shows most evidently that he is the King who Reigneth so victoriously, ver. 1. the Prophet that Preacheth so effectually, ver. 3. and the Priest that Abideth continually, according to the words of my text;
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which offer to our religious thoughts three points of speciall observation: 1 The ceremony used at the consecration of our Lord, The Lord sware. 2 The office conferred upon him by this rite or ceremonie, Thou art a Priest. 3 The prerogatives of this his office;
which offer to our religious thoughts three points of special observation: 1 The ceremony used At the consecration of our Lord, The Lord sware. 2 The office conferred upon him by this rite or ceremony, Thou art a Priest. 3 The prerogatives of this his office;
which were not imposition of hands, and breathing on him the holy Ghost, but a solemne deposition of his Father, with a protestation, Thou art a Priest: ceremonies never used by any but God,
which were not imposition of hands, and breathing on him the holy Ghost, but a solemn deposition of his Father, with a protestation, Thou art a Priest: ceremonies never used by any but God,
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and he confirmeth it unto him for ever, saying, Thou art a Priest for ever. Of all which circumstances the Apostle in the Epistle to the Hebrewes taketh speciall notice,
and he confirmeth it unto him for ever, saying, Thou art a Priest for ever. Of all which Circumstances the Apostle in the Epistle to the Hebrews Takes special notice,
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and maketh singular use to advance the Priesthood of Christ above that of Aaron: Inasmuch as Christ was made a Priest, not without an oath, by so much he was made a surety of a better Testament.
and makes singular use to advance the Priesthood of christ above that of Aaron: Inasmuch as christ was made a Priest, not without an oath, by so much he was made a surety of a better Testament.
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a name in such sort adored by the Jewes, that, in a superstitious reverence unto it, wheresoever they meet with it in the text, they either over-skip it,
a name in such sort adored by the Jews, that, in a superstitious Reverence unto it, wheresoever they meet with it in the text, they either overskip it,
a name also so much admired by the Gentiles, that they called their chiefe God Jove, which is but a contraction of the Hebrew Jehovah. And as they glanced at the very name,
a name also so much admired by the Gentiles, that they called their chief God Jove, which is but a contraction of the Hebrew Jehovah. And as they glanced At the very name,
or, Thou art, engraven in golden characters upon the gate of the Temple of Apollo, whereby (saith he) they who came to worship God, acknowledged that Beeing properly belonged to him.
or, Thou art, engraven in golden characters upon the gate of the Temple of Apollo, whereby (Says he) they who Come to worship God, acknowledged that Being properly belonged to him.
Besides this reason of the name NONLATINALPHABET, derived from NONLATINALPHABET, God himselfe intimateth another, taken from his faithfulnesse and truth in performing his promises:
Beside this reason of the name, derived from, God himself intimateth Another, taken from his faithfulness and truth in performing his promises:
If Princes have this priviledge, to confirme all their Proclamations and Patents with Teste meipso, Witnesse our selves, shall we require farther security from God? Not to beleeve him upon his word, which is all that heaven and earth have to shew for their continuance, were incredulous impietie:
If Princes have this privilege, to confirm all their Proclamations and Patents with Teste meipso, Witness our selves, shall we require farther security from God? Not to believe him upon his word, which is all that heaven and earth have to show for their Continuance, were incredulous impiety:
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he vouchsafeth not onely a bill of his hand, his written word, but also entereth into bands for the performance of all covenants and grants made to us in the name of our elder brother Christ Jesus.
he vouchsafeth not only a bill of his hand, his written word, but also entereth into bans for the performance of all Covenants and grants made to us in the name of our elder brother christ jesus.
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Or the like of Pliny upon occasion of the Emperours deposing before the Consul, O strange thing, and before this time unheard of, he sweareth by whom we all sweare, he confirmeth the Priesthood of his sonne by an oath, by whom all oathes are confirmed.
Or the like of pliny upon occasion of the emperors deposing before the Consul, Oh strange thing, and before this time unheard of, he Sweareth by whom we all swear, he confirmeth the Priesthood of his son by an oath, by whom all Oaths Are confirmed.
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if he plead, will not prevaile? What suit so difficult, which such a Mediatour will not carry? We may be sure God will not be hard to be intreated of us, who himselfe hath appointed us such an Intercessour, to whom he can deny nothing.
if he plead, will not prevail? What suit so difficult, which such a Mediator will not carry? We may be sure God will not be hard to be entreated of us, who himself hath appointed us such an Intercessor, to whom he can deny nothing.
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And will not repent. Is not this addition needlesse and superfluous? Doth God ever repent him of any thing? May wee be bold to use any such speech concerning God, that he repented or retracted any thing? We may, the Scripture will beare us out in it, which in many places warranteth the phrase;
And will not Repent. Is not this addition needless and superfluous? Does God ever Repent him of any thing? May we be bold to use any such speech Concerning God, that he repented or retracted any thing? We may, the Scripture will bear us out in it, which in many places warrants the phrase;
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therefore now amend your wayes and your works, and heare the word of the Lord God, that the Lord may repent him of the plagues that he hath pronounced against you:
Therefore now amend your ways and your works, and hear the word of the Lord God, that the Lord may Repent him of the plagues that he hath pronounced against you:
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and, God saw their workes, that they turned from their evill wayes, and God repented of all the evill that he had said he would do unto them, and he did it not.
and, God saw their works, that they turned from their evil ways, and God repented of all the evil that he had said he would do unto them, and he did it not.
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All which passages I have entirely related, quia de Deo etiam vera dicere periculosum est, as the heathen Sage wisely observeth, It is dangerous to speake even true things of God;
All which passages I have entirely related, quia de God etiam vera dicere Periculosum est, as the heathen Sage wisely observeth, It is dangerous to speak even true things of God;
but to have a care also, retinere sanam formam verborum, to keepe unto a wholesome platforme of words and phrases, such as all those are which the holy Ghost hath sanctified unto us, whereof this is one, God repented, &c. which may be safely uttered, if it be rightly understood.
but to have a care also, retinere sanam formam verborum, to keep unto a wholesome platform of words and phrases, such as all those Are which the holy Ghost hath sanctified unto us, whereof this is one, God repented, etc. which may be safely uttered, if it be rightly understood.
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Certaine it is, and a most undoubted truth, that the nature of God is free from passion, his actions from exception, his will from controll, his purpose from casualty, his sentence from revocation;
Certain it is, and a most undoubted truth, that the nature of God is free from passion, his actions from exception, his will from control, his purpose from casualty, his sentence from revocation;
so also our heavenly Father, NONLATINALPHABET, that we may the better understand him, speaketh to us in our owne language, and expresseth himselfe in such termes as best sort with our conceits and apprehensions.
so also our heavenly Father,, that we may the better understand him, speaks to us in our own language, and Expresses himself in such terms as best sort with our conceits and apprehensions.
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When we condemne the courses which we have formerly taken, or undoe any thing which we have done, our after-thoughts checke our former, and we retract our errour;
When we condemn the courses which we have formerly taken, or undo any thing which we have done, our after-thoughts check our former, and we retract our error;
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though it be farre from the nature of God, yet is it by a figure attributed unto him, the more significantly to expresse his infinite hatred and detestation of sin, in regard whereof he cast man out of his favour,
though it be Far from the nature of God, yet is it by a figure attributed unto him, the more significantly to express his infinite hatred and detestation of since, in regard whereof he cast man out of his favour,
as also to represent his compassionate love towards penitent sinners, which prevaileth so farre with him, that upon the least relenting and humiliation on our parts, he reverseth the fearefull sentence he passed upon us,
as also to represent his compassionate love towards penitent Sinners, which prevails so Far with him, that upon the least relenting and humiliation on our parts, he reverseth the fearful sentence he passed upon us,
Thus St. Austine resolveth the case, Some such effects, which in men proceed from repentance, descried in the Actions of God, have occasioned these and the like phrases, God repented, and was sorrie in his heart.
Thus Saint Augustine resolves the case, some such effects, which in men proceed from Repentance, descried in the Actions of God, have occasioned these and the like phrases, God repented, and was sorry in his heart.
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nay, recalled so much as any word passed from him? Is the strength of Israel as man that he should lie, or as the sonne of man that hee should repent? Is not hee the same yesterday, and to day,
nay, Recalled so much as any word passed from him? Is the strength of Israel as man that he should lie, or as the son of man that he should Repent? Is not he the same yesterday, and to day,
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and for ever? Are not all his menaces and promises, all his mercies and judgements, all his words and workes Yea and Amen? Doubtlesse it shall stand for an unmoveable truth,
and for ever? are not all his menaces and promises, all his Mercies and Judgments, all his words and works Yea and Amen? Doubtless it shall stand for an Unmovable truth,
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therefore we are yet in the suds, there appeareth no ground to fasten repentance upon God, either quoad affectum, or quoad effectum. But here the Schoolemen reach us a distinction to take hold on, whereby we may get out of the mire:
Therefore we Are yet in the suds, there appears no ground to fasten Repentance upon God, either quoad affectum, or quoad effectum. But Here the Schoolmen reach us a distinction to take hold on, whereby we may get out of the mire:
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and the two tables written with the finger of God, and the Rod that budded. 2. To offer sacrifices both ordinary every day, and upon their set feasts and sabbaths,
and the two tables written with the finger of God, and the Rod that budded. 2. To offer Sacrifices both ordinary every day, and upon their Set feasts and Sabbaths,
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but our high Priest hath fulfilled all righteousnesse, and by one oblation of himselfe hath made a perfect satisfaction for the sins of the whole world:
but our high Priest hath fulfilled all righteousness, and by one oblation of himself hath made a perfect satisfaction for the Sins of the Whole world:
they appeared but once a yeere in the Holy of holies for the people, but hee being entred into the Sanctum sanctorum, the Heaven of heavens, sits at the right hand of his Father,
they appeared but once a year in the Holy of holies for the people, but he being entered into the Sanctum sanctorum, the Heaven of heavens, sits At the right hand of his Father,
For what got he by the Priesthood, which cost him his life? what preferment could it be to him, to take upon him an office, whereby hee was to abase himselfe below himself,
For what god he by the Priesthood, which cost him his life? what preferment could it be to him, to take upon him an office, whereby he was to abase himself below himself,
and soyled with the filth of numberlesse actuall transgressions, that to purge and cleanse our polluted soules and defiled consciences, the second person in Trinity should be made a Priest? It was wonderfull humility in him to wash his Disciples feet,
and soiled with the filth of numberless actual transgressions, that to purge and cleanse our polluted Souls and defiled Consciences, the second person in Trinity should be made a Priest? It was wonderful humility in him to wash his Disciples feet,
There is nothing so impure as a fowle conscience, no matter so filthy, no corruption so rotten and unsavoury as is found in the sores of an exulcerated mind;
There is nothing so impure as a fowl conscience, no matter so filthy, no corruption so rotten and unsavoury as is found in the sores of an exulcerated mind;
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For ever. The rod of Aaron was a type of the Priesthood of Christ, which shooteth forth three buds or blossomes: 1. Obedience, the fruit whereof is our righteousnesse. 2. Sacrifice, the fruit whereof is our satisfaction. 3. Intercession, the fruit whereof is our confidence and bold accesse to the throne of grace.
For ever. The rod of Aaron was a type of the Priesthood of christ, which shoots forth three buds or blossoms: 1. obedience, the fruit whereof is our righteousness. 2. Sacrifice, the fruit whereof is our satisfaction. 3. Intercession, the fruit whereof is our confidence and bold access to the throne of grace.
For although our blessed Redeemer now no more observe the ceremoniall Law, to which he gave a period at his consummatum est, nor offer any more sacrifice of his owne,
For although our blessed Redeemer now no more observe the ceremonial Law, to which he gave a Period At his consummatum est, nor offer any more sacrifice of his own,
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and the effect in us, as because continually he blesseth us, and mediateth for us, he is stiled a Priest for ever: not such a Priest as the Levites were, who held their office for their life,
and the Effect in us, as Because continually he Blesses us, and mediateth for us, he is styled a Priest for ever: not such a Priest as the Levites were, who held their office for their life,
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and after left it to their successors, who were in the end to resigne it into the hands of a Mediatour; but such a Priest as Melchizedek was, a singular Priest,
and After left it to their Successors, who were in the end to resign it into the hands of a Mediator; but such a Priest as Melchizedek was, a singular Priest,
For the opening of this passage three points are to be cleared: 1. The name. 2. The person. 3. The order or office of this singular and extraordinary type of Christ.
For the opening of this passage three points Are to be cleared: 1. The name. 2. The person. 3. The order or office of this singular and extraordinary type of christ.
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so it is not unlikely, that the stile of Melchizedek was at the first attributed to this famous King of Salem, who met Abraham with a present as he returned from the slaughter of the Kings;
so it is not unlikely, that the style of Melchizedek was At the First attributed to this famous King of Salem, who met Abraham with a present as he returned from the slaughter of the Kings;
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Of the interpretation of this name we can make no doubt, sith the Apostle hath construed it unto us (viz.) King of righteousnesse, and after that, King of Salem, which is King of peace; whence some gather consequently, that the most righteous Kings are most peaceable,
Of the Interpretation of this name we can make no doubt, sith the Apostle hath construed it unto us (viz.) King of righteousness, and After that, King of Salem, which is King of peace; whence Some gather consequently, that the most righteous Kings Are most peaceable,
Now Christ is a King of righteousnesse in three respects: 1. Administrando, because he administreth. 2. Operando, because he wrought and still worketh. 3. Imputando, because he imputeth righteousnesse.
Now christ is a King of righteousness in three respects: 1. Administrando, Because he administereth. 2. Operating, Because he wrought and still works. 3. Imputando, Because he imputeth righteousness.
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He administreth righteousnesse, because hee ruleth his Church with a scepter of righteousnesse: he wrought righteousnesse in fulfilling the Law, which is called righteousnesse, and by his grace also he enableth us to work righteousnesse, and in some good measure to fulfill his commandements:
He administereth righteousness, Because he Ruleth his Church with a sceptre of righteousness: he wrought righteousness in fulfilling the Law, which is called righteousness, and by his grace also he enableth us to work righteousness, and in Some good measure to fulfil his Commandments:
he imputeth righteousnesse, when he justifieth the ungodly, and accounteth faith for righteousnesse to him that worketh not, but beleeveth: for God made him that knew no sinne, to be sinne for us, that wee might be made the righteousness of God in him, that no flesh should glory in his presence:
he imputeth righteousness, when he Justifieth the ungodly, and accounteth faith for righteousness to him that works not, but Believeth: for God made him that knew no sin, to be sin for us, that we might be made the righteousness of God in him, that no Flesh should glory in his presence:
1. Of certaine Heretickes, called the Melchizedekians, who taught, that Melchizedek was a power of God greater than Christ, and that hee was the Mediatour and Advocate of Angels, as Christ is of men.
1. Of certain Heretics, called the Melchizedekians, who taught, that Melchizedek was a power of God greater than christ, and that he was the Mediator and Advocate of Angels, as christ is of men.
2. Of Hierax the Egyptian and his followers, who taught, that Melchizedek was Christ himselfe, who before his incarnation appeared in a humane shape to Abraham.
2. Of Hierax the Egyptian and his followers, who taught, that Melchizedek was christ himself, who before his incarnation appeared in a humane shape to Abraham.
5. Of Aben Ezra, Bagud Haturim, Levi Benyerson, David Chimki, and of the Samaritans and Hebrewes generally, who confidently affirme, that Melchizedek was Shem the son of Noah.
5. Of Ben Ezra, Bagud Haturem, Levi Benyerson, David Chimki, and of the Samaritans and Hebrews generally, who confidently affirm, that Melchizedek was Shem the son of Noah.
6. Of Dionysius Areopagita, Epiphanius, Theodoret, Hippolytus, Procopius, Eusebius, Eustathius, Calvin, Junius, Musculus, Mercerus, Pererius, Pareus, and divers others, who hold it most probable that this Melchizedek was one of the Kings of Canaan.
6. Of Dionysius Areopagite, Epiphanius, Theodoret, Hippolytus, Procopius, Eusebius, Eustathius, calvin, Junius, Musculus, Mercerus, Pererius, Pareus, and diverse Others, who hold it most probable that this Melchizedek was one of the Kings of Canaan.
In this variety of opinions, backed with manifold authorities, as Tully spake of the soule, that it was lesse difficult to resolve what she is not, than what she is;
In this variety of opinions, backed with manifold authorities, as Tully spoke of the soul, that it was less difficult to resolve what she is not, than what she is;
for neither is there any inequality between the divine persons, neither have the evill Angels any Advocate to plead for them, who are condemned already,
for neither is there any inequality between the divine Persons, neither have the evil Angels any Advocate to plead for them, who Are condemned already,
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which cannot be affirmed of the Holy Ghost, who never tooke our nature upon him, nor is any where in holy Scripture termed a Priest of the most high God.
which cannot be affirmed of the Holy Ghost, who never took our nature upon him, nor is any where in holy Scripture termed a Priest of the most high God.
The onely footing which this opinion hath, is upon that ground, that Melchizedek is said to be without father; which ground no way supporteth this opinion.
The only footing which this opinion hath, is upon that ground, that Melchizedek is said to be without father; which ground no Way supporteth this opinion.
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This argument is good, He that hath a father reckoned among men, is not Melchizedek; but this is not so, The Holy Ghost is without father, therefore he is Melchizedek. For God the Father, the first person in Trinity is,
This argument is good, He that hath a father reckoned among men, is not Melchizedek; but this is not so, The Holy Ghost is without father, Therefore he is Melchizedek. For God the Father, the First person in Trinity is,
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as Melchizedek did from the hands of Abraham? These foure opinions have been long agoe exploded, the two remaining stand still in competition for the truth.
as Melchizedek did from the hands of Abraham? These foure opinions have been long ago exploded, the two remaining stand still in competition for the truth.
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& to him it was promised, that the Canaanites should be his servants, and consequently that Salem their Metropolis should be his seat, where Melchizedek was King.
& to him it was promised, that the Canaanites should be his Servants, and consequently that Salem their Metropolis should be his seat, where Melchizedek was King.
For there is no ground to beleeve that Sem left the East, and set up his rest in Judea: neither is it likely that the Spirit would have described a man worth eternall memorie in such an obscure manner,
For there is no ground to believe that Sem left the East, and Set up his rest in Judea: neither is it likely that the Spirit would have described a man worth Eternal memory in such an Obscure manner,
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Were he Sem, why should Moses conceale his name? Moreover, the Apostle in the seventh of the Hebrewes saith in expresse words, that the pedegree of Melchizedek is not accounted among men;
Were he Sem, why should Moses conceal his name? Moreover, the Apostle in the seventh of the Hebrews Says in express words, that the pedigree of Melchizedek is not accounted among men;
but Sems is, as we reade in Genesis: neither is it a solid answer, which yet is given by many learned men, to say that Sems genealogie is not accounted by the name of Melchizedek. For no more is Jacobs accounted by the name of Israel, yet none thereupon would say that Jacobs genealogie is not set downe by Moses. The Apostles comparison standeth not in the bare name,
but Sems is, as we read in Genesis: neither is it a solid answer, which yet is given by many learned men, to say that Sems genealogy is not accounted by the name of Melchizedek. For no more is Jacobs accounted by the name of Israel, yet none thereupon would say that Jacobs genealogy is not Set down by Moses. The Apostles comparison Stands not in the bore name,
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but in the person of Melchizedek: whether by the name of Melchizedek, or by the name of Sem his pedegree be set downe, it is certaine hee cannot be that man whom St. Paul in this resembleth to Christ, that he was without father or mother accounted among men,
but in the person of Melchizedek: whither by the name of Melchizedek, or by the name of Sem his pedigree be Set down, it is certain he cannot be that man whom Saint Paul in this resembles to christ, that he was without father or mother accounted among men,
or that the Apostle hath an eye onely to Moses his relation, in that place where Melchizedek is brought in by him, blessing Abraham, and receiving tithes from him, without any mention there of his Parents in the flesh,
or that the Apostle hath an eye only to Moses his Relation, in that place where Melchizedek is brought in by him, blessing Abraham, and receiving Tithes from him, without any mention there of his Parents in the Flesh,
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and Tullie among the Romans: and Stobeus setteth a faire colour upon it, The best of all, that is, God, ought to be honoured and served by the best, that is, the Prince;
and Tullie among the Romans: and Stobaeus sets a fair colour upon it, The best of all, that is, God, ought to be honoured and served by the best, that is, the Prince;
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and the service of God, which is or should be, in all well ordered States, the chiefest of all cares, ought to be the care of the chiefest, that is, the King:
and the service of God, which is or should be, in all well ordered States, the chiefest of all Cares, ought to be the care of the chiefest, that is, the King:
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which made Lycurgus, the Law-giver of the Lacedaemonians, ambitious of the title of the Priest of Apollo, and Solon of Priest of Minerva, and induced Mercurius Trismegistus, Augustus, Titus, and Trajan, to assume this sacred title into their stile,
which made Lycurgus, the Lawgiver of the Lacedaemonians, ambitious of the title of the Priest of Apollo, and Solon of Priest of Minerva, and induced Mercurius Trismegistus, Augustus, Titus, and Trajan, to assume this sacred title into their style,
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bearing a Scepter in one hand, and a Crozure in the other, more fully to represent the Sonne of God, who remaineth a Priest, and reigneth a King for ever.
bearing a Sceptre in one hand, and a Crozure in the other, more Fully to represent the Son of God, who remains a Priest, and Reigneth a King for ever.
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This resemblance betweene them satisfieth not our Adversaries, they straine this text hard to draw bloud from it, even the bloud of Christ sacrificed in the Masse.
This resemblance between them Satisfieth not our Adversaries, they strain this text hard to draw blood from it, even the blood of christ sacrificed in the Mass.
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If (say they) Christ be a Priest for ever after the order of Melchizedek, then he must daily offer a sacrifice unto God under the formes of bread and wine,
If (say they) christ be a Priest for ever After the order of Melchizedek, then he must daily offer a sacrifice unto God under the forms of bred and wine,
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1 That neither the Hebrew letter, nor the vulgar Latine, the authority whereof no Papist dare impeach, importeth that Melchizedek offered bread and wine,
1 That neither the Hebrew Letter, nor the Vulgar Latin, the Authority whereof no Papist Dare impeach, imports that Melchizedek offered bred and wine,
what say they to Rabbi Solomon, Tertullian, Ambrose, yea, Andradius also, and other Papists of note, who referre this offering to Abraham, not to God? the bread and wine he offered was a present to Abraham, not a sacrifice to God.
what say they to Rabbi Solomon, Tertullian, Ambrose, yea, Andreas also, and other Papists of note, who refer this offering to Abraham, not to God? the bred and wine he offered was a present to Abraham, not a sacrifice to God.
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and he blessed him, and said, &c. And from this act of his office the Apostle inferreth, that Melchizedek was a Priest of a higher order and ranke than Levi, who blessed him in the loynes of Abraham, and received tithes from him:
and he blessed him, and said, etc. And from this act of his office the Apostle infers, that Melchizedek was a Priest of a higher order and rank than Levi, who blessed him in the loins of Abraham, and received Tithes from him:
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4 Admit that his Priesthood were as remarkeable for his offering, as for his blessing, yet all this comes short of the point in question, to prove that Christ is said to be a Priest after the order of Melchizedek, in regard of his sacrifice of bread and wine.
4 Admit that his Priesthood were as remarkable for his offering, as for his blessing, yet all this comes short of the point in question, to prove that christ is said to be a Priest After the order of Melchizedek, in regard of his sacrifice of bred and wine.
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yet that offering would not intitle him to the Priesthood of Melchizedek, more than to the Priesthood of Levi. For the Priests of the Law also offered bread and wine. Doubtlesse there must be something eminent and extraordinarie in the Priesthood of Melchizedek, in regard whereof Christ is said to be a Priest after his order:
yet that offering would not entitle him to the Priesthood of Melchizedek, more than to the Priesthood of Levi. For the Priests of the Law also offered bred and wine. Doubtless there must be something eminent and extraordinary in the Priesthood of Melchizedek, in regard whereof christ is said to be a Priest After his order:
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and we need not seek far for singular resemblances between them, the Apostle hath excellently paralleled them in the seventh of the Hebrewes. 1 Melchizedek, by interpretation King of righteousnesse: Christ, The Lord our righteousnesse. 2 Melchizedek, King of Salem:
and we need not seek Far for singular resemblances between them, the Apostle hath excellently paralleled them in the seventh of the Hebrews. 1 Melchizedek, by Interpretation King of righteousness: christ, The Lord our righteousness. 2 Melchizedek, King of Salem:
Christ, without Father touching his manhood, without mother touching his Godhead. 4 Melchizedek blesseth Abraham: Christ blesseth all the seed of the faithfull Abraham. 5 Melchizedek, a patterne without patterne,
christ, without Father touching his manhood, without mother touching his Godhead. 4 Melchizedek Blesses Abraham: christ Blesses all the seed of the faithful Abraham. 5 Melchizedek, a pattern without pattern,
and maketh use even of nominall conveniences betweene them? He who presseth verball congruities, would he have pretermitted any reall, especially such an one,
and makes use even of nominal conveniences between them? He who Presseth verbal congruities, would he have pretermitted any real, especially such an one,
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so Christ at his last Supper offered himselfe, and hath commanded the Priests of the Gospell to the end of the world to offer a daily unbloudie sacrifice, under the formes of bread and wine.
so christ At his last Supper offered himself, and hath commanded the Priests of the Gospel to the end of the world to offer a daily unbloody sacrifice, under the forms of bred and wine.
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and he offered the same which Melchizedek had done, to wit, bread and wine. And St. Jeromes words are as direct, Melchizedek in a figure offered bread and wine,
and he offered the same which Melchizedek had done, to wit, bred and wine. And Saint Jerome's words Are as Direct, Melchizedek in a figure offered bred and wine,
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For they passe not beyond one of these points, either that Christ resembleth Melchizedek in this, that as Melchizedek brought forth bread and wine to refresh Abraham and his armie;
For they pass not beyond one of these points, either that christ resembles Melchizedek in this, that as Melchizedek brought forth bred and wine to refresh Abraham and his army;
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Thus St. Cyprian expresseth himselfe in the same sentence, saying, He offered the same which Merchizedek did, bread and wine, suum scilicet corpus & sanguinem, to wit, his body and bloud. And the Author of the Treatise De coena Domini, who carrieth the name of St. Cyprian, very well cleareth the matter, saying, Christ at his last Supper delivered with his owne hands bread and wine to his Disciples,
Thus Saint Cyprian Expresses himself in the same sentence, saying, He offered the same which Merchizedek did, bred and wine, suum scilicet corpus & sanguinem, to wit, his body and blood. And the Author of the Treatise De Coena Domini, who Carrieth the name of Saint Cyprian, very well cleareth the matter, saying, christ At his last Supper Delivered with his own hands bred and wine to his Disciples,
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and accomplish the figure, and fully resemble the patterne of Melchizedek. And this may serve for the sense and construction of this text of Scripture:
and accomplish the figure, and Fully resemble the pattern of Melchizedek. And this may serve for the sense and construction of this text of Scripture:
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I demand then after what order our Popist Priests are made? whether after the order of Aaron or Melchizedek? If after the order of Aaron, then are they to offer bloudie sacrifices,
I demand then After what order our Popish Priests Are made? whither After the order of Aaron or Melchizedek? If After the order of Aaron, then Are they to offer bloody Sacrifices,
If men, though endowed with gifts, might discharge a Pastorall function, or doe the worke of an Evangelist, without a lawfull mission, St. Pauls question had beene to little purpose, How shall they preach unlesse they be sent? What calling have these men? ordinarie or extraordinarie? If ordinarie, where are their orders? if extraordinarie, where are their miracles? If Christ himselfe would not take upon him the Priesthood till he was called thereunto,
If men, though endowed with Gifts, might discharge a Pastoral function, or do the work of an Evangelist, without a lawful mission, Saint Paul's question had been to little purpose, How shall they preach unless they be sent? What calling have these men? ordinary or extraordinary? If ordinary, where Are their order? if extraordinary, where Are their Miracles? If christ himself would not take upon him the Priesthood till he was called thereunto,
as Aaron, what intolerable presumption is it in these, not to take, but to make their owne commission, and to call men by the Gospell without a calling according to the Gospell.
as Aaron, what intolerable presumption is it in these, not to take, but to make their own commission, and to call men by the Gospel without a calling according to the Gospel.
Sixth observation, which is the Prerogative of Christ, who was ordained a Priest of Melchizedeks order, whereby he was qualified to beare both offices, Kingly and Priestly.
Sixth observation, which is the Prerogative of christ, who was ordained a Priest of Melchizedeks order, whereby he was qualified to bear both Offices, Kingly and Priestly.
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For that Christ alone may execute both charges, besides the faire evidence of this Scripture, Uzziahs judgement maketh it a ruled case, who presuming to burne incense to the Lord, incensed the wrath of God against himselfe.
For that christ alone may execute both charges, beside the fair evidence of this Scripture, Uzziah's judgement makes it a ruled case, who presuming to burn incense to the Lord, incensed the wrath of God against himself.
Whereof the Bishops of Roane and Rhemes were bold to bid their Sovereigne Lewis, the then French King, beware, informing him, Quod solus Christus fieri potuit Rex & Sacerdos, that it was the prerogative of Christ alone to beare both offices.
Whereof the Bishops of Roane and Rheims were bold to bid their Sovereign Lewis, the then French King, beware, informing him, Quod solus Christus fieri Potuit Rex & Sacerdos, that it was the prerogative of christ alone to bear both Offices.
nor the Bishop usurp the Emperours, because the same Mediatour of God and man, the man Christ Jesus, distinguisheth the offices of each power, assigning unto them proper actions, to the end that the Bishop, which is a souldier of Christ, should not wholly intangle himselfe in worldly affaires:
nor the Bishop usurp the emperors, Because the same Mediator of God and man, the man christ jesus, Distinguisheth the Offices of each power, assigning unto them proper actions, to the end that the Bishop, which is a soldier of christ, should not wholly entangle himself in worldly affairs:
and againe, the Prince, which is occupied in earthly matters, should not be ruler of divine things, viz. the preaching of the Word, and administration of the Sacraments.
and again, the Prince, which is occupied in earthly matters, should not be ruler of divine things, viz. the preaching of the Word, and administration of the Sacraments.
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To make a medley (saith Synesius ) of spirituall and temporall power, is NONLATINALPHABET. There is great difference between the Scepter and the Censer;
To make a medley (Says Synesius) of spiritual and temporal power, is. There is great difference between the Sceptre and the Censer;
goe to then, usurp if thou dare, either an Apostleship, if thou art a Lord; or Lordlike dominion, if thou art an Apostle: thou art expressely forbid both:
go to then, usurp if thou Dare, either an Apostleship, if thou art a Lord; or Lordlike dominion, if thou art an Apostle: thou art expressly forbid both:
But why doe I prosecute this point? Doth it concerne any now adayes? Doth any one man beare both these offices? I answer affirmatively, the High-priest at Rome doth. For he compasseth his Mitre with a triple Crown:
But why do I prosecute this point? Does it concern any now adays? Does any one man bear both these Offices? I answer affirmatively, the High priest At Room does. For he Compasseth his Mitre with a triple Crown:
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and, as if he bare this name written upon his thigh, King of Kings, and Lord of Lords, challengeth to himselfe a power to depose Kings, and dispose of their Kingdomes.
and, as if he bore this name written upon his thigh, King of Kings, and Lord of lords, Challengeth to himself a power to depose Kings, and dispose of their Kingdoms.
Doth any one desire to know who is that man of sinne, spoken of by the Apostle, who opposeth and exalteth himselfe above all that is called God? Let him learne of the Prophet who are called gods, (Dixi dii estis, I have said ye are gods ) and it will be no matter of great difficultie to point at him who accounteth that hee doth Kings a great honour when he admitteth them to kisse his feet, hold his stirrop, serve him at table,
Does any one desire to know who is that man of sin, spoken of by the Apostle, who Opposeth and Exalteth himself above all that is called God? Let him Learn of the Prophet who Are called God's, (i have said Gods Ye are, I have said you Are God's) and it will be no matter of great difficulty to point At him who accounteth that he does Kings a great honour when he admitteth them to kiss his feet, hold his stirrup, serve him At table,
I can tell you who it was that made the Emperour Henrie the fourth, with his Queene and young Prince, in extreme frost and snow, to waite his leisure three dayes, barefooted and in woollen apparell, at the gates of Canusium: it was Gregory the seventh, otherwise called Hildebrand. I can shew you who set the Imperiall Crowne upon the head of Henrie the sixt, not with his hand,
I can tell you who it was that made the Emperor Henry the fourth, with his Queen and young Prince, in extreme frost and snow, to wait his leisure three days, barefooted and in woollen apparel, At the gates of Canusium: it was Gregory the seventh, otherwise called Hildebrand. I can show you who Set the Imperial Crown upon the head of Henry the sixt, not with his hand,
it was Pope Coelestine. I can bring good proofe who it was that would not make peace with Frederick the first, till in the presence of all the people, at the doore of St. Markes Church in Venice, the Prince had cast his body fl•t on the ground,
it was Pope Coelestine. I can bring good proof who it was that would not make peace with Frederick the First, till in the presence of all the people, At the door of Saint Marks Church in Venice, the Prince had cast his body fl•t on the ground,
God, when he would shew unto us the immutability of his decree concerning Christs Priesthood, confirmeth it unto him by an oath, thereby declaring, that the greatest evidence of truth,
God, when he would show unto us the immutability of his Decree Concerning Christ Priesthood, confirmeth it unto him by an oath, thereby declaring, that the greatest evidence of truth,
It is the soveraigne instrument of justice, the indissoluble bond of amity, the safest refuge of innocency, the surest warrant of fidelity, the strongest sinew of all humane society.
It is the sovereign Instrument of Justice, the indissoluble bound of amity, the Safest refuge of innocency, the Surest warrant of Fidis, the Strongest sinew of all humane society.
Detestable therefore and •amnable is their doctrine and practice, who straine and weaken the sinew which holdeth the members of all politike bodies together:
Detestable Therefore and •amnable is their Doctrine and practice, who strain and weaken the sinew which holds the members of all politic bodies together:
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O my deare brethren, hold not with them who breake with God, sweare not to their doctrine, who maintaine forswearing, take not part with that religion which taketh away all religious obligation.
O my deer brothers, hold not with them who break with God, swear not to their Doctrine, who maintain forswearing, take not part with that Religion which Takes away all religious obligation.
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Is that (thinke you) the Orthodoxe faith, which alloweth, and in some case commendeth perfidiousnesse and treachery? Is their doctrine truth, Qui dogmatizant mendacium? who doctrinally teach the lawfulnesse of an equivocating lye;
Is that (think you) the Orthodox faith, which alloweth, and in Some case commends perfidiousness and treachery? Is their Doctrine truth, Qui dogmatizant Mendacium? who doctrinally teach the lawfulness of an equivocating lie;
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an• that they may verifie their doctrine of lyes, belye the Truth himself, and endeavour to make that which I tremble to utter, Jesum ipsum Jesuitam, Jesus himselfe in this point a Jesuit? O ubi estis fontes lachrymarum!
an• that they may verify their Doctrine of lies, belie the Truth himself, and endeavour to make that which I tremble to utter, Jesus ipsum Jesuit, jesus himself in this point a Jesuit? O ubi Ye are Fontes lachrymarum!
What are our words and promises, our vowes and oathes, but the issue of our owne mouth? which they, who resume and recall, what doe they other than eate and devoure their owne off-spring? The first that brake his allegiance in heaven was the Divell, and thereby became a Divell:
What Are our words and promises, our vows and Oaths, but the issue of our own Mouth? which they, who resume and Recall, what do they other than eat and devour their own offspring? The First that brake his allegiance in heaven was the devil, and thereby became a devil:
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and the first that brake promise on the earth was likewise the Divell to Adam and Eve, whose scholars they shew themselves, who teach that the Pope can dispense with the oath of allegiance, that oathes are better broken than kept with Heretickes.
and the First that brake promise on the earth was likewise the devil to Adam and Eve, whose Scholars they show themselves, who teach that the Pope can dispense with the oath of allegiance, that Oaths Are better broken than kept with Heretics.
and according to my hearts desire. Such was Martin the fifth, who when Alexander Duke of Licuania had sworne to protect the Hussites, wrote to him in these words, Know that thou couldest not,
and according to my hearts desire. Such was Martin the fifth, who when Alexander Duke of Licuania had sworn to Pact the Hussites, wrote to him in these words, Know that thou Couldst not,
Such was Hambertus the Embassadour of Charles the fifth, who when the Lady Katherine, the youngest sister of that Emperour, was espoused to John Frederick. Duke of Saxony,
Such was Hambertus the Ambassador of Charles the fifth, who when the Lady Katherine, the youngest sister of that Emperor, was espoused to John Frederick. Duke of Saxony,
& the instruments were drawne and sealed, as soone as ever there was a change of Religion in Saxony, he perswaded the young Lady to break off the match, affirming openly, that faith was not to be kept with Heretickes.
& the Instruments were drawn and sealed, as soon as ever there was a change of Religion in Saxony, he persuaded the young Lady to break off the match, affirming openly, that faith was not to be kept with Heretics.
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Such were the Popish Divines of Paris, who both in their Sermons and printed bookes taught openly, that the Prince was not bound to keep faith with Sectaries:
Such were the Popish Divines of paris, who both in their Sermons and printed books taught openly, that the Prince was not bound to keep faith with Sectaries:
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Such was Clemens the seventh, who when Charles the fifth had resolved upon an expedition against the Moores, to which hee had formerly bound himselfe by oath, sendeth unto him a Bull, whereby hee releaseth him of all oathes that hee had taken for the expulsing those Infidels, notwithstanding any constitution Apostolicall, statute, ordinance, or oath to the contrary;
Such was Clemens the seventh, who when Charles the fifth had resolved upon an expedition against the Moors, to which he had formerly bound himself by oath, sends unto him a Bull, whereby he releaseth him of all Oaths that he had taken for the expulsing those Infidels, notwithstanding any constitution Apostolical, statute, Ordinance, or oath to the contrary;
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Such was Julian the Popes Legate, who perswaded Uladislaus King of Hungarie & Bohemia, to undertake a wicked warre against Amurath the Turke, contrary to oath, assuring him that the Pope allowed of it;
Such was Julian the Popes Legate, who persuaded Vladislaus King of Hungary & Bohemia, to undertake a wicked war against Amurath the Turk, contrary to oath, assuring him that the Pope allowed of it;
to whom, as he was now breathing out his last perjured breath, Gregory Sarmosa exprobated his wicked counsell and pestilent doctrine, saying, Goe to, Julian, and tell the King now in the other world (or in hell) that faith is not to be kept with Heretickes and Infidels.
to whom, as he was now breathing out his last perjured breath, Gregory Sarmosa exprobated his wicked counsel and pestilent Doctrine, saying, Go to, Julian, and tell the King now in the other world (or in hell) that faith is not to be kept with Heretics and Infidels.
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As when there came a voice from heaven, Jesus said, This voice came not because of mee, but for your sakes; so we may truly say of the oath in my Text, God tooke not it so much because of Christ, to secure him in his office,
As when there Come a voice from heaven, jesus said, This voice Come not Because of me, but for your sakes; so we may truly say of the oath in my Text, God took not it so much Because of christ, to secure him in his office,
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as for our sakes, to assure us of the remission of our sinnes, purchased by the bloud which Christ as a Priest offered upon the Crosse ▪ How are we assured hereof? what security doth he give us? The greatest that ever was taken or given, the oath of Almighty God.
as for our sakes, to assure us of the remission of our Sins, purchased by the blood which christ as a Priest offered upon the Cross ▪ How Are we assured hereof? what security does he give us? The greatest that ever was taken or given, the oath of Almighty God.
If the bare word of God is able to sustaine this whole frame of nature, shall not his oath be able to support a weake Christian in the hottest skirmish with Satan,
If the bore word of God is able to sustain this Whole frame of nature, shall not his oath be able to support a weak Christian in the hottest skirmish with Satan,
and most dreadfull conflict with despaire? What though our consciences be so polluted, that we abhorre our selves? yet let us not languish in despaire;
and most dreadful conflict with despair? What though our Consciences be so polluted, that we abhor our selves? yet let us not languish in despair;
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when our heart is as cold as a stone, and we are at the very brinke of despaire, apprehending the full wrath of God against us for all our sinnes, let us not say to the mountaines, Cover us, and to the hills, Fall upon us;
when our heart is as cold as a stone, and we Are At the very brink of despair, apprehending the full wrath of God against us for all our Sins, let us not say to the Mountains, Cover us, and to the hills, Fallen upon us;
and therefore how can we be safe? Listen wee but a while, and wee shall heare another cry farre lowder, the cry of Christs bloud, which speaketh better things for us than the bloud of Abel.
and Therefore how can we be safe? Listen we but a while, and we shall hear Another cry Far Louder, the cry of Christ blood, which speaks better things for us than the blood of Abel.
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Yea, but how may wee be assured that his bloud speaketh for us, and maketh continuall intercession to his Father to be reconciled unto us? By his owne promise and his Fathers oath.
Yea, but how may we be assured that his blood speaks for us, and makes continual Intercession to his Father to be reconciled unto us? By his own promise and his Father's oath.
How can we ever thinke, that hee will refuse us, who gave us himselfe? Will he spare breath for us, who breathed out his soule for us? Yea, but we sinne continually; and he intercedeth perpetually:
How can we ever think, that he will refuse us, who gave us himself? Will he spare breath for us, who breathed out his soul for us? Yea, but we sin continually; and he intercedeth perpetually:
but can he save our persons? he may appease the wrath of God, but can he rescue us from the violence of man? he may stand in the gap between God and us,
but can he save our Persons? he may appease the wrath of God, but can he rescue us from the violence of man? he may stand in the gap between God and us,
but the Arke of the Lord dwelleth within curtaines. Right Worshipfull, &c. WEe reade of small or no raine that falls at any time on divers parts of Africa;
but the Ark of the Lord dwells within curtains. Right Worshipful, etc. we read of small or no rain that falls At any time on diverse parts of Africa;
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and the cause is supposed to bee the sandy nature of the soyle, from whence the Sun can draw no vapours or exhalations, which ascending from other parts in great abundance, resolve themselves into kinde showres refreshing the earth:
and the cause is supposed to be the sandy nature of the soil, from whence the Sun can draw no vapours or exhalations, which ascending from other parts in great abundance, resolve themselves into kind showers refreshing the earth:
because our hearts, like the dry and barren sands of Africa, send up no vapours of divine meditations, melting into teares, no exhalation or breath of praise or thanksgiving backe to heaven.
Because our hearts, like the dry and barren sands of Africa, send up no vapours of divine meditations, melting into tears, no exhalation or breath of praise or thanksgiving back to heaven.
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and if we be not behind with him in this tribute of our lips, he will see that all creatures in heaven and earth shall pay their severall tributes unto us:
and if we be not behind with him in this tribute of our lips, he will see that all creatures in heaven and earth shall pay their several Tributes unto us:
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the sun of his heat, the moon of her light, the starres of their influence, the clouds of their moisture, the sea and rivers of their fish, the land of her fruits, the mynes of their treasure,
the sun of his heat, the moon of her Light, the Stars of their influence, the Clouds of their moisture, the sea and Rivers of their Fish, the land of her fruits, the mines of their treasure,
But if wee keep backe this duty from him, which the poorest may pay as well as the rich out of the treasuries of their owne heart, no marvell if hee sometimes make fast the windowes of heaven, and locke up the treasures of his bounty, to make us cry to him in our wants and necessities, who would not sing to him in our wealth and prosperity.
But if we keep back this duty from him, which the Poorest may pay as well as the rich out of the treasuries of their own heart, no marvel if he sometime make fast the windows of heaven, and lock up the treasures of his bounty, to make us cry to him in our Wants and necessities, who would not sing to him in our wealth and Prosperity.
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Upon this or the like consideration good King David, as soone as God had given him rest from all his enemies, thought presently of preparing a resting place for the Arke. Having therefore a holy purpose to consecrate the spoyles he tooke from his enemies, to him that gave him victory over them,
Upon this or the like consideration good King David, as soon as God had given him rest from all his enemies, Thought presently of preparing a resting place for the Ark. Having Therefore a holy purpose to consecrate the spoils he took from his enemies, to him that gave him victory over them,
and to build a stately and magnificent Temple to the honour of the God of his salvation, and desirous to receive some encouragement from him, to set to so noble a worke, hee calleth for Nathan the Prophet,
and to built a stately and magnificent Temple to the honour of the God of his salvation, and desirous to receive Some encouragement from him, to Set to so noble a work, he calls for Nathan the Prophet,
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Is this decent or fitting, that the King should bee better housed than his maker and advancer to his royall throne? Yee would expect, that hereupon he should have concluded upon building God an house;
Is this decent or fitting, that the King should be better housed than his maker and advancer to his royal throne? Ye would expect, that hereupon he should have concluded upon building God an house;
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the minor the Arke, and leaveth the Prophet to inferre the conclusion, because in a matter that so neerly concerned the honour and service of God, he would not seem to lead the Prophet,
the minor the Ark, and Leaveth the Prophet to infer the conclusion, Because in a matter that so nearly concerned the honour and service of God, he would not seem to led the Prophet,
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And it came to passe, when the King sate in his house, and the Lord had given him rest round about from all his enemies, that the King said unto Nathan, Behold now, &c. The circumstance of time challengeth our due consideration in the first place.
And it Come to pass, when the King sat in his house, and the Lord had given him rest round about from all his enemies, that the King said unto Nathan, Behold now, etc. The circumstance of time Challengeth our due consideration in the First place.
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the walls of my house are hung with rich arrasse, and the sides of the Arke are covered but with skins; is it fit that it should be so, Nathan? Speak thou on Gods behalfe, who art his Prophet:
the walls of my house Are hung with rich Arise, and the sides of the Ark Are covered but with skins; is it fit that it should be so, Nathan? Speak thou on God's behalf, who art his Prophet:
I sweare unto the Lord, and vow a vow unto the mighty God of Jacob, that I will not henceforth enter into the tabernacle of my house, nor come upon my bed:
I swear unto the Lord, and Voelli a Voelli unto the mighty God of Jacob, that I will not henceforth enter into the tabernacle of my house, nor come upon my Bed:
an habitation for the mighty God of Jacob. Such holy vowes and religious oathes and protestations many of Gods children make in the depth of their misery;
an habitation for the mighty God of Jacob. Such holy vows and religious Oaths and protestations many of God's children make in the depth of their misery;
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their prayers and fervent meditations like hot spices are then most fragrant, when their hearts are bruised in Gods mortar, and broken with afflictions and troubles.
their Prayers and fervent meditations like hight spices Are then most fragrant, when their hearts Are Bruised in God's mortar, and broken with afflictions and Troubles.
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Some such thing befalleth the soule in prosperity, as the husbandmen observe in a fat soyle and plentifull yeere: Luxuriant animi rebus plerunque secundis.
some such thing befalls the soul in Prosperity, as the husbandmen observe in a fat soil and plentiful year: Luxuriant animi rebus plerunque secundis.
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O how great is our ingratitude? when God most remembreth us, we most forget him, drinking our fill of the rivers of his pleasures, and never thinking of the spring; devouring greedily the good blessings of God,
Oh how great is our ingratitude? when God most Remember us, we most forget him, drinking our fill of the Rivers of his pleasures, and never thinking of the spring; devouring greedily the good blessings of God,
When other Kings after so good successe and glorious victories obtained in war would have cast away all care or thought of Religion, at least for the present, to give the more scope to their licentious desires and lusts;
When other Kings After so good success and glorious victories obtained in war would have cast away all care or Thought of Religion, At least for the present, to give the more scope to their licentious Desires and Lustiest;
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The King said to Nathan the Prophet. David a Prophet himselfe conferreth with the Prophet Nathan. Saint Peter a prime Apostle is reproved by the Apostle Saint Paul. John the elder is instructed by an Elder. Whence we learn, That Prophets need Prophets advice, Apostles need Apostles admonitions, Elders need Elders instructions.
The King said to Nathan the Prophet. David a Prophet himself conferreth with the Prophet Nathan. Saint Peter a prime Apostle is reproved by the Apostle Saint Paul. John the elder is instructed by an Elder. Whence we Learn, That prophets need prophets Advice, Apostles need Apostles admonitions, Elders need Elders instructions.
so it pleaseth the wisedome of God to divide the gifts of his Spirit severally among the Pastours of the Church in different kindes and degrees, that they might be one bettered by the other.
so it Pleases the Wisdom of God to divide the Gifts of his Spirit severally among the Pastors of the Church in different Kinds and Degrees, that they might be one bettered by the other.
In which consideration, among many others not lesse important, the Founders and Benefactors of Collegiate Churches and Universities have built so many houses for Prophets and Prophets children as you see, to live together,
In which consideration, among many Others not less important, the Founders and Benefactors of Collegiate Churches and Universities have built so many houses for prophets and prophets children as you see, to live together,
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And if one starre, one eminent Doctor in the Church give so great a light in the darke of ignorance, what a lustre, what an ornament must a Colledge of such Doctors,
And if one star, one eminent Doctor in the Church give so great a Light in the dark of ignorance, what a lustre, what an ornament must a College of such Doctors,
an University of such Colledges, as it were a conjunction of many starres, or rather a heaven of many such conjunctions and constellations uniting their light be? If one aromaticall tree send forth such a savour of life, as we smell in every particular congregation, what shall we judge of a grove of such trees? surely it can be no other than the Paradise of God upon earth.
an university of such Colleges, as it were a conjunction of many Stars, or rather a heaven of many such conjunctions and constellations uniting their Light be? If one aromatical tree send forth such a savour of life, as we smell in every particular congregation, what shall we judge of a grove of such trees? surely it can be no other than the Paradise of God upon earth.
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But because David is not here stiled the Prophet, but the King (The King said to Nathan the Prophet, ) I rather gather from these words the great honour which Nathan the Prophet received from David the King,
But Because David is not Here styled the Prophet, but the King (The King said to Nathan the Prophet,) I rather gather from these words the great honour which Nathan the Prophet received from David the King,
The King said. Though Kings are supreme Commanders for the truth, yet they are not the supreme or sole directers unto truth: for in scruples of conscience and perplexed controversies of Religion, they are to require the law from the mouth of the Priest, to aske counsell of the Prophets,
The King said. Though Kings Are supreme Commanders for the truth, yet they Are not the supreme or sole directors unto truth: for in scruples of conscience and perplexed controversies of Religion, they Are to require the law from the Mouth of the Priest, to ask counsel of the prophets,
The same God, who hath put a materiall sword in thy hands, to smite malefactors in their body, hath put a spirituall sword in our mouth, to slay sinne in the soule.
The same God, who hath put a material sword in thy hands, to smite malefactors in their body, hath put a spiritual sword in our Mouth, to slay sin in the soul.
The Magistrate is the hand of God, but the Preacher is his mouth. And for this cause all wise and religious Kings have given them their eares, and taken some of them into their bosome,
The Magistrate is the hand of God, but the Preacher is his Mouth. And for this cause all wise and religious Kings have given them their ears, and taken Some of them into their bosom,
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Let it not seeme burthensome unto you, my dearest brethren, upon so just occasion as is offered mee in my Text, to speake somewhat of the honour of that calling which calleth you all to God.
Let it not seem burdensome unto you, my dearest brothers, upon so just occasion as is offered me in my Text, to speak somewhat of the honour of that calling which calls you all to God.
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From whose mouth doe ye heare the glad tidings of salvation? From whose hands doe ye receive the seales of grace? Who have the oversight and charge of your soules? Who are the meanes under God to reconcile God unto you by their prayers,
From whose Mouth do you hear the glad tidings of salvation? From whose hands do you receive the Seals of grace? Who have the oversight and charge of your Souls? Who Are the means under God to reconcile God unto you by their Prayers,
and bring you unto God by their powerfull ministerie, but your faithfull and painfull Pastours, who in performing these holy duties of their calling, are termed coadjutores Dei, as it were fellow-labourers with God? Per istos Deus placatur populo, per istos populus instruitur Deo. All other lawfull callings are from God,
and bring you unto God by their powerful Ministry, but your faithful and painful Pastors, who in performing these holy duties of their calling, Are termed coadjutores Dei, as it were Fellow-labourers with God? Per istos Deus placatur populo, per istos populus instruitur God All other lawful callings Are from God,
offering himselfe by the eternall Spirit upon the high Altar of the Crosse, where he was both Victor and Victima, & ideo Victor quia Victima, as St. Austine playeth sweetly in a rhetoricall key. May the civill Magistrates glorie in this, that God calleth them gods? and may not they that serve at Christs Altar take as great comfort, in that God himselfe calleth his Sonne a Priest, saying, Thou art a Priest for ever? Wherefore,
offering himself by the Eternal Spirit upon the high Altar of the Cross, where he was both Victor and Victima, & ideo Victor quia Victima, as Saint Augustine plays sweetly in a rhetorical key. May the civil Magistrates glory in this, that God calls them God's? and may not they that serve At Christ Altar take as great Comfort, in that God himself calls his Son a Priest, saying, Thou art a Priest for ever? Wherefore,
if the glorious titles wherewith God himselfe graceth the Ministerie, of Stewards of his house, Dispencers of his mysteries, Lights of the world, Angels of the Church:
if the glorious titles wherewith God himself graceth the Ministry, of Stewards of his house, Dispencers of his Mysteres, Lights of the world, Angels of the Church:
if the noble presidents in Scripture of Melchizedek King and Priest, David King and Prophet, Solomon King and Preacher, suffice not to redeeme the sacred order from the scandall of profane men, and contempt of the world;
if the noble Presidents in Scripture of Melchizedek King and Priest, David King and Prophet, Solomon King and Preacher, suffice not to Redeem the sacred order from the scandal of profane men, and contempt of the world;
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and executed the function of a Priest, all men should entertaine a reverend opinion of the Priesthood of the Gospel, and not to use the word Priest as a reproach to man, which was one of the three dignities of God himselfe, much lesse seeke to disgrace their persons, who are Gods Instruments to conveigh grace into their soules.
and executed the function of a Priest, all men should entertain a reverend opinion of the Priesthood of the Gospel, and not to use the word Priest as a reproach to man, which was one of the three dignities of God himself, much less seek to disgrace their Persons, who Are God's Instruments to convey grace into their Souls.
What shall I say more? Nay, what can I say lesse? He that honoureth not the name of Christ, which signifieth Annointed to preach the Gospel, is no Christian:
What shall I say more? Nay, what can I say less? He that Honoureth not the name of christ, which signifies Anointed to preach the Gospel, is no Christian:
Lastly, the Egyptians, Athenians, Lacedaemonians, and almost all the Heathen, who either had Kingly Priests, or sacrificing Kings, shall condemne such Christians at the day of Christ:
Lastly, the egyptians, Athenians, Lacedaemonians, and almost all the Heathen, who either had Kingly Priests, or sacrificing Kings, shall condemn such Christians At the day of christ:
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then they shall see of that calling which seemed so vile, darke, and obscure in their eyes, some glistering as Pearles in the gates, others sparkling as Diamonds in the foundation,
then they shall see of that calling which seemed so vile, dark, and Obscure in their eyes, Some glistering as Pearls in the gates, Others sparkling as Diamonds in the Foundation,
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and no small number shining as Starres in the arch of the heavenly Jerusalem, and amidst them the Sunne of righteousnesse Christ Jesus, exercising his royall Priesthood,
and no small number shining as Stars in the arch of the heavenly Jerusalem, and amid them the Sun of righteousness christ jesus, exercising his royal Priesthood,
and making intercession to his Father for all those, and those onely, who honour his Priestly function here upon earth in his Ministers, by maintaining and countenancing them;
and making Intercession to his Father for all those, and those only, who honour his Priestly function Here upon earth in his Ministers, by maintaining and countenancing them;
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than to shew forth the glorie of God, and the splendour and magnificence of his Vicegerents on earth? Certainely they were never made to maintaine the luxurie of private men, which is now growne to that excesse, especially at Court, that the Embassadours of forreine Princes speake as loud of it abroad,
than to show forth the glory of God, and the splendour and magnificence of his Vicegerents on earth? Certainly they were never made to maintain the luxury of private men, which is now grown to that excess, especially At Court, that the ambassadors of foreign Princes speak as loud of it abroad,
Where shall we finde a Paula, deserving the commendation which St. Jerome giveth her for laying out her money, not upon marble or free-stone, but upon those living stones which she knew one day should be turned into gemmes,
Where shall we find a Paula, deserving the commendation which Saint Jerome gives her for laying out her money, not upon Marble or freestone, but upon those living stones which she knew one day should be turned into gems,
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and laid in the foundation of the heavenly Jerusalem? Doth not the liberality of most of the wealthy of this age resemble their heart, which is hard, cold, and stony? The greatest expence they are at is in building houses of Cedar for themselves, by which they are better knowne, than their houses by them.
and laid in the Foundation of the heavenly Jerusalem? Does not the liberality of most of the wealthy of this age resemble their heart, which is hard, cold, and stony? The greatest expense they Are At is in building houses of Cedar for themselves, by which they Are better known, than their houses by them.
if not superstitiously, consumed in erecting Statues, Obelisques, Tombes, or Monuments for the dead, had beene employed in rearing up houses for Prophets,
if not superstitiously, consumed in erecting Statues, Obelisques, Tombs, or Monuments for the dead, had been employed in rearing up houses for prophets,
and Pots of Manna, shadowed the state of the Christian Church, and presented to the eye of faith the principall meanes of salvation under the Gospell, which are three: 1 The preaching of the Word, summarily contained in the two Tables. 2 The Sacrament of Christs body and bloud, figured by the Manna. 3 The exercise of Ecclesiasticall discipline, lively set forth by the budding of Aarons rod.
and Pots of Manna, shadowed the state of the Christian Church, and presented to the eye of faith the principal means of salvation under the Gospel, which Are three: 1 The preaching of the Word, summarily contained in the two Tables. 2 The Sacrament of Christ body and blood, figured by the Manna. 3 The exercise of Ecclesiastical discipline, lively Set forth by the budding of Aaron's rod.
As for Baptisme, which is the Sacrament of entrance into the Church, the type thereof was set at the entrie into the Tabernacle, where stood a great Laver, in which those that came to worship God,
As for Baptism, which is the Sacrament of Entrance into the Church, the type thereof was Set At the entry into the Tabernacle, where stood a great Laver, in which those that Come to worship God,
whereunto three sorts of men belong: 1 Some that are to be called. 2 Others that are already called into it. 3 Such as are called out of it into Heaven. 1 The first are in the state of nature. 2 The second in the state of grace. 3 The third in the state of glorie.
whereunto three sorts of men belong: 1 some that Are to be called. 2 Others that Are already called into it. 3 Such as Are called out of it into Heaven. 1 The First Are in the state of nature. 2 The second in the state of grace. 3 The third in the state of glory.
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If any question these mysticall expositions, for the first I referre them to St. John, who saith expressely, that the Court was given to the Gentiles, and was not therefore to be mete with a golden reed:
If any question these mystical expositions, for the First I refer them to Saint John, who Says expressly, that the Court was given to the Gentiles, and was not Therefore to be meet with a golden reed:
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In the Sanctuarie was the mercy seat, towards which the Cherubims faces looked, to teach us, that the Angels of heaven desire to looke into the mysteries of the Gospell.
In the Sanctuary was the mercy seat, towards which the Cherubims faces looked, to teach us, that the Angels of heaven desire to look into the Mysteres of the Gospel.
even so the militant Church is tumbled and tossed from one countrey to another, and shall finde no resting place till the true Solomon Christ Jesus carry her in triumph into the Temple which hee hath built for her in heaven;
even so the militant Church is tumbled and tossed from one country to Another, and shall find no resting place till the true Solomon christ jesus carry her in triumph into the Temple which he hath built for her in heaven;
Under the Curtaines. The Curtaines under which the Arke remained (saith an ancient Father) prefigured the Bishops and Governours of the Church, who are set in high and eminent places above their brethren,
Under the Curtains. The Curtains under which the Ark remained (Says an ancient Father) prefigured the Bishops and Governors of the Church, who Are Set in high and eminent places above their brothers,
Which interpretation if we allow, certainely they who live in Colledges and private Cures, under the governement of Bishops and Prelates, have no cause to envie at their eminent dignity,
Which Interpretation if we allow, Certainly they who live in Colleges and private Cures, under the government of Bishops and Prelates, have no cause to envy At their eminent dignity,
There are many fruits that are set in sunny places to ripen them, but as good are scorched and dryed up with the heat of the Sunne beames, which would have thrived in the shade.
There Are many fruits that Are Set in sunny places to ripen them, but as good Are scorched and dried up with the heat of the Sun beams, which would have thrived in the shade.
As the corall branch is fresh and greene under the water, but as soone as it appeareth above it turneth red, according to the motto of the Poets embleme: — nunc rubeo, ante virebam.
As the coral branch is fresh and green under the water, but as soon as it appears above it turns read, according to the motto of the Poets emblem: — nunc rubeo, ante virebam.
so have wee seen many that prospered under the government of others, and flourished as it were in the shade, who after they came into the Sun, that is, into the eye of the world, being advanced to great dignities and preferments, have turned red with the corall, blushed with shame enough, having too narrow mindes for such ample dignities and estates.
so have we seen many that prospered under the government of Others, and flourished as it were in the shade, who After they Come into the Sun, that is, into the eye of the world, being advanced to great dignities and preferments, have turned read with the coral, blushed with shame enough, having too narrow minds for such ample dignities and estates.
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and because I see many composing themselves to their rest, and some fast already, I will begin to draw the curtaines, and shut up all that hath beene delivered with a briefe application to our selves.
and Because I see many composing themselves to their rest, and Some fast already, I will begin to draw the curtains, and shut up all that hath been Delivered with a brief application to our selves.
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Whom have I in heaven, but thee, O Lord? and, O how amiable are thy dwellings, thou Lord of hosts? My soule is athirst for God, even for the living God.
Whom have I in heaven, but thee, Oh Lord? and, Oh how amiable Are thy dwellings, thou Lord of hosts? My soul is athirst for God, even for the living God.
When shall I come and appeare in the presence of God? David, whose ambition was to be a doore keeper in the house of God, and his greatest envie against the birds that built upon Gods Altars, where he desired to repose his soule,
When shall I come and appear in the presence of God? David, whose ambition was to be a door keeper in the house of God, and his greatest envy against the Birds that built upon God's Altars, where he desired to repose his soul,
Yet it may be truly alledged in Davids defence, that his warres were just, and that it was his infelicity, not his fault, that his sword had bin so often drawne against his enemies.
Yet it may be truly alleged in Davids defence, that his wars were just, and that it was his infelicity, not his fault, that his sword had been so often drawn against his enemies.
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Howsoever, because hee had embrued his hands in bloud, God would not suffer him to lay a stone in the foundation of the Temple, to teach us, that the foundation of the Church is not to be laid in bloud. Speares and Swords are not fit to build withall, Phyfes and Drummes are no proper instruments to sound out the Gospel of peace.
Howsoever, Because he had embrued his hands in blood, God would not suffer him to lay a stone in the Foundation of the Temple, to teach us, that the Foundation of the Church is not to be laid in blood. Spears and Swords Are not fit to built withal, Phyfes and Drums Are no proper Instruments to found out the Gospel of peace.
Religion is such a professed friend to peace, and a sworne enemy to bloudy warres, that shee suffereth not willingly a sword to be drawne in her owne defence:
Religion is such a professed friend to peace, and a sworn enemy to bloody wars, that she suffers not willingly a sword to be drawn in her own defence:
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The best armour of a Christian is his proofe of patience, and his only lawfull weapons against his lawfull Soveraign are prayers & teares, wherewith S. Ambrose fought against the Arrian Emperor:
The best armour of a Christian is his proof of patience, and his only lawful weapons against his lawful Sovereign Are Prayers & tears, wherewith S. Ambrose fought against the Arrian Emperor:
And when the Emperor commanded him peremptorily to give up a Church to the Arrians, hee useth no other violence in withstanding the command of the Hereticall Prince, than of passionate affection;
And when the Emperor commanded him peremptorily to give up a Church to the Arians, he uses no other violence in withstanding the command of the Heretical Prince, than of passionate affection;
if you desire my life, I lay it at your feet, I will not stand upon my guard, I will not flye to Sanctuary to save my life, I will most gladly be sacrified for the Altars of my God,
if you desire my life, I lay it At your feet, I will not stand upon my guard, I will not fly to Sanctuary to save my life, I will most gladly be Sacrificed for the Altars of my God,
But the Generall of the Romane military forces hath quite altered the ancient discipline, by turning prayers into threats, supplications into excommunications, cries into alarums, teares into bullets, and words into swords:
But the General of the Roman military forces hath quite altered the ancient discipline, by turning Prayers into Treats, supplications into excommunications, cries into alarms, tears into bullets, and words into swords:
and which is to be bewailed with bloudy teares, the Garland of red Roses (as Saint Cyprian sweetly termeth the Crowne of Martyrdome) is put upon their heads, not who dye for the faith, but who kill;
and which is to be bewailed with bloody tears, the Garland of read Roses (as Saint Cyprian sweetly termeth the Crown of Martyrdom) is put upon their Heads, not who die for the faith, but who kill;
because thereby they made scruple of their crowne of Martyrdome, which (according to their doctrine) dischargeth all that are called unto it from Purgatory flames,
Because thereby they made scruple of their crown of Martyrdom, which (according to their Doctrine) dischargeth all that Are called unto it from Purgatory flames,
O blessed Jesu, are these of thy company? didst thou make such a profession before Pontius Pilate? didst thou teach thy Disciples to save mens soules by murdering their bodies, to plant Religion,
O blessed Jesu, Are these of thy company? didst thou make such a profession before Pontius Pilate? didst thou teach thy Disciples to save men's Souls by murdering their bodies, to plant Religion,
Therefore let all the fishers of men, that cast the net of the Gospel into the sea of the world to take up soules, looke henceforward that they bloud not their net with cruell persecutions and slaughter of Gods servants.
Therefore let all the Fishers of men, that cast the net of the Gospel into the sea of the world to take up Souls, look henceforward that they blood not their net with cruel persecutions and slaughter of God's Servants.
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In the building of the materiall Temple there was heard no noise of any iron toole, to shew, that in stirres and broyles there is no building of Gods house.
In the building of the material Temple there was herd no noise of any iron tool, to show, that in stirs and broils there is no building of God's house.
As King-fishers breed in a calme sea, so the Church exceedingly multiplyeth in the dayes of peace, which long may we enjoy under our Solomon, who deserveth as well the title of Preserver of the Peace,
As Kingfishers breed in a Cam sea, so the Church exceedingly multiplieth in the days of peace, which long may we enjoy under our Solomon, who deserveth as well the title of Preserver of the Peace,
For what doth he not, to take up quarrels, and compose differences in all reformed Churches? wherein God hath so blessed his zealous endeavours, that as he hath hindred the growth of much cockle sowne by Vorstius and Bertius in the Low-countries,
For what does he not, to take up quarrels, and compose differences in all reformed Churches? wherein God hath so blessed his zealous endeavours, that as he hath hindered the growth of much cockle sown by Vorstius and Bertius in the Low countries,
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so hee hath cleane cut off two heads of controversies lately arising one in the place of the other in France, the former concerning the imputation of Christs active obedience;
so he hath clean Cut off two Heads of controversies lately arising one in the place of the other in France, the former Concerning the imputation of Christ active Obedience;
What then is the cause that so good a worke goeth on so slowly? How commeth it to passe, that in so many places of this Land the Spouse of Christ lieth sick of a consumption, crying pitifully, Stay me with flagons, and comfort me with apples:
What then is the cause that so good a work Goes on so slowly? How comes it to pass, that in so many places of this Land the Spouse of christ lies sick of a consumption, crying pitifully, Stay me with flagons, and Comfort me with Apples:
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and there is none to breake it unto them? It seemeth strange to mee, that in France and other countries, where the poore flocke of Christ Jesus is miserably fleeced and fleaed by the Romish Clergy,
and there is none to break it unto them? It seems strange to me, that in France and other countries, where the poor flock of christ jesus is miserably fleeced and flayed by the Romish Clergy,
yet they finde meanes to maintaine a Preacher in every congregation, and that in divers places of this Kingdome, where neither the wild Bore of the forrest digges at the roote of ou• Vine,
yet they find means to maintain a Preacher in every congregation, and that in diverse places of this Kingdom, where neither the wild Boar of the forest digs At the root of ou• Vine,
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when he heard the messenger relate the fl•ght of Israel, and the death of his two sonnes, Hophni and Phineas, he was mentis compos, and fate quietly in his chaire:
when he herd the Messenger relate the fl•ght of Israel, and the death of his two Sons, Hophni and Phinehas, he was mentis compos, and fate quietly in his chair:
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And Livie testifieth, that when the Tribunes complained of want of gold in the treasury to offer to Apollo, the Mations of Rome plucked off their chaines, bracelets,
And Livy Testifieth, that when the Tribunes complained of want of gold in the treasury to offer to Apollo, the Mations of Rome plucked off their chains, bracelets,
I pray God these Painims and Infidels be not brought in at the day of Judgement to condemne many of our great professours, who care not how the Temple falls to decay, so their houses stand;
I pray God these Painims and Infidels be not brought in At the day of Judgement to condemn many of our great professors, who care not how the Temple falls to decay, so their houses stand;
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who are so farre from offering to God things before abused to pride and luxury, that they abuse to pride and luxury things by their religious ancestors offered unto God:
who Are so Far from offering to God things before abused to pride and luxury, that they abuse to pride and luxury things by their religious Ancestors offered unto God:
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who with Zeba and Zalmunna having taken the houses of God into their possession, lay out the price of bloud, the price of soules upon riotous feasting, gorgeous apparrell, vaine shewes, Hawkes, Hounds, and worse.
who with Zeba and Zalmunna having taken the houses of God into their possession, lay out the price of blood, the price of Souls upon riotous feasting, gorgeous apparel, vain shows, Hawks, Hounds, and Worse.
What sinne may be compared to this, that turneth those things to maintaine sinne, that should convert many unto righteousnesse? How is it possible that they should escape Gods vengeance, who nourish pride with sacriledge, maintaine luxury with murder, not of bodies,
What sin may be compared to this, that turns those things to maintain sin, that should convert many unto righteousness? How is it possible that they should escape God's vengeance, who nourish pride with sacrilege, maintain luxury with murder, not of bodies,
but of soules, whom they and their heires starve, by keeping back the Ministers maintenance, who should feed them with the bread of life? What boldnesse is it? nay, what presumption? what contempt of divine majesty? what abominable profanenesse and impiety to breake open the doores of the Tabernacle,
but of Souls, whom they and their Heirs starve, by keeping back the Ministers maintenance, who should feed them with the bred of life? What boldness is it? nay, what presumption? what contempt of divine majesty? what abominable profaneness and impiety to break open the doors of the Tabernacle,
and rifle the Arke of the Covenant, and rob God himselfe? No marvell therefore if hee have shewed extraordinary judgements upon such felons, as he did upon Achan, who payed deare for his Babylonish raiment:
and rifle the Ark of the Covenant, and rob God himself? No marvel Therefore if he have showed extraordinary Judgments upon such felons, as he did upon achan, who paid deer for his Babylonish raiment:
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As he did upon Belshazzar, who as hee held the plate of the Temple in his hand, quaffing and carowsing, saw a handwriting on the wall before him; Mene, Tekel, Upharsin:
As he did upon Belshazzar, who as he held the plate of the Temple in his hand, quaffing and carousing, saw a handwriting on the wall before him; Mene, Tekel, Upharsin:
As he did upon Ananias and Sapphira, who were strucke with sudden death for saving but part of that for themselves, which they had before consecrated to God.
As he did upon Ananias and Sapphira, who were struck with sudden death for Saving but part of that for themselves, which they had before consecrated to God.
As he did upon Pyrrhus his souldiers, who after they had robbed the Temple of Proserpina, and sailed away joyfully with the rich prize, were driven backe againe with a violent tempest,
As he did upon Phyrrhus his Soldiers, who After they had robbed the Temple of Proserpina, and sailed away joyfully with the rich prize, were driven back again with a violent tempest,
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As hee did upon Herods servants, who entring into the Temple of Jerusalem, and opening the sepulchre of David, to filch away the great masse of treasure that was laid up there, were all burnt with a fire that suddenly brake out of the chest or coffin in which the Kings bones were enclosed.
As he did upon Herods Servants, who entering into the Temple of Jerusalem, and opening the Sepulchre of David, to filch away the great mass of treasure that was laid up there, were all burned with a fire that suddenly brake out of the chest or coffin in which the Kings bones were enclosed.
As he did upon Leo Copronimus, who entering into a Church endowed by Constantine the great with a precious crowne of gold beset with Carbuncles, had no sooner taken the crowne out of the place,
As he did upon Leo Copronimus, who entering into a Church endowed by Constantine the great with a precious crown of gold beset with Carbuncles, had no sooner taken the crown out of the place,
on the contrary, things are precious and sacred, because they are given to God: not onely the giver, but the gift also gaineth by being given unto God.
on the contrary, things Are precious and sacred, Because they Are given to God: not only the giver, but the gift also gains by being given unto God.
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Alexander the Great, by burning frankincense frankly and liberally in the service of God, gained by conquest the Kingdome of Arabia, where all sweet trees grow.
Alexander the Great, by burning frankincense frankly and liberally in the service of God, gained by conquest the Kingdom of Arabia, where all sweet trees grow.
How much more shall the performance of so noble a worke obtaine of God the performance of his gracious promise, to build their houses, and establish their private estates, who out of love of his ordinance,
How much more shall the performance of so noble a work obtain of God the performance of his gracious promise, to built their houses, and establish their private estates, who out of love of his Ordinance,
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cleave fast to him, relye only upon him, build upon his Gospel for your instruction, his grace for your conversion, his bloud for your redemption, his prayer for your intercession.
cleave fast to him, rely only upon him, built upon his Gospel for your instruction, his grace for your conversion, his blood for your redemption, his prayer for your Intercession.
and zeale of his worship contribute liberally to the maintenance of his service, and beautifying of his Sanctuary? Who would not willingly fill his hand to God, who filleth all things living with plenteousnesse? Who would not willingly by pious bounty bind the Lord of the whole world in an obligation to him, who is so good a pay-master, that hee will make allowance for a cup of cold water given to a Prophet, and keep a register of two mites that are cast into his treasury?
and zeal of his worship contribute liberally to the maintenance of his service, and beautifying of his Sanctuary? Who would not willingly fill his hand to God, who fills all things living with plenteousness? Who would not willingly by pious bounty bind the Lord of the Whole world in an obligation to him, who is so good a paymaster, that he will make allowance for a cup of cold water given to a Prophet, and keep a register of two mites that Are cast into his treasury?
Howbeit I must enforme you from the Apostle, that God dwelleth not in Temples made with hands, but in the hearts and mindes of the faithfull, who (as living stones) being built upon the corner-stone Christ Jesus by faith,
Howbeit I must inform you from the Apostle, that God dwells not in Temples made with hands, but in the hearts and minds of the faithful, who (as living stones) being built upon the cornerstone christ jesus by faith,
and coupled fast together by unity and Christian charity, rise up by elevated desires and affections to a holy and spirituall temple of the living God;
and coupled fast together by unity and Christian charity, rise up by elevated Desires and affections to a holy and spiritual temple of the living God;
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that is adorned with lights and tapers, this with the Word of God: that with rich vestments and ornaments, this with heavenly habits and divine vertues:
that is adorned with lights and Tapers, this with the Word of God: that with rich vestments and Ornament, this with heavenly habits and divine Virtues:
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that when it is once built needs only to be repaired, and when it is sufficiently repaired, needs no more cost or labour to bee bestowed upon it for a good space;
that when it is once built needs only to be repaired, and when it is sufficiently repaired, needs no more cost or labour to be bestowed upon it for a good Molle;
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and tenour of our commission, and in a word, the whole duty of the man of God. Wherefore, I beseech you (beloved brethren) suffer your selves to be hewne and fitted for this building,
and tenor of our commission, and in a word, the Whole duty of the man of God. Wherefore, I beseech you (Beloved brothers) suffer your selves to be hewed and fitted for this building,
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Now, that stones orderly set may make a sure building, three things are requisite: 1. Ut inhaereant fundamento. 2. Cohaereant inter se. 3. Adhaereant tecto. First, that they be built upon a firme foundation.
Now, that stones orderly Set may make a sure building, three things Are requisite: 1. Ut inhaereant Fundamento. 2. Cohaereant inter se. 3. Adhaereant tecto. First, that they be built upon a firm Foundation.
Unities severed or divided make no number, letters divided make no syllable, syllables divided make no word, words divided make no speech, members divided make no body, stones divided make no wall.
Unities severed or divided make no number, letters divided make no syllable, syllables divided make no word, words divided make no speech, members divided make no body, stones divided make no wall.
The Ark of the Church is like the ship in controversie of law, in which two owners claimed right, of which it was said, Si dividas, perdis, if you cut it in two parts to satisfie both parties, you destroy the whole.
The Ark of the Church is like the ship in controversy of law, in which two owners claimed right, of which it was said, Si dividas, Perdis, if you Cut it in two parts to satisfy both parties, you destroy the Whole.
and if this ancher fasten not on your golden sands, the great vessell, in whose bottome lyeth not only the safety of the Prince, the honour of the Kingdome,
and if this anchor fasten not on your golden sands, the great vessel, in whose bottom lies not only the safety of the Prince, the honour of the Kingdom,
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yet when we have done what we can to build you in your most holy faith, and yee have helped & furthered the work what yee are able, except the Lord build the house, their labour is but in vain that go about to build it.
yet when we have done what we can to built you in your most holy faith, and ye have helped & furthered the work what ye Are able, except the Lord built the house, their labour is but in vain that go about to built it.
Wherefore let us addresse our praiers to God the Master-builder, and to Jesus Christ the foundation and chiefe corner-stone, to build us upon himselfe by faith,
Wherefore let us address our Prayers to God the Master-builder, and to jesus christ the Foundation and chief cornerstone, to built us upon himself by faith,
and fit us for this building by obedience, and couple and joyne us fast by charity, that we may continue as solid and firme stones here in the earthly,
and fit us for this building by Obedience, and couple and join us fast by charity, that we may continue as solid and firm stones Here in the earthly,
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AETerne Deus (longè supra omne quod coelo terrâve nominatur nomen, verendum numen) qui oculorum tuorum radiis solem ipsum obscurantibus, intimos animi recessus, & reconditos sinus perlustras:
AETerne Deus (long supra omne quod coelo terrâve nominatur Nome, verendum numen) qui oculorum tuorum radiis solemn ipsum obscurantibus, intimos animi Recessus, & reconditos sinus perlustras:
& per unigeniti tui plagas & vulnera obtestantes, ut animum nostrum fractum & contusum pro caesâ hostiâ, lachrymas effusas pro libamine, suspiria quae ducimus pro suffitu, vota & preces zelo accensas pro thymiamate digneris suscipere,
& per unigeniti tui plagas & vulnera obtestantes, ut animum nostrum fractum & contusum Pro caesâ hostiâ, lachrymas effusas Pro libamine, Suspiria Quae ducimus Pro suffitu, vota & preces Zeal accensas Pro thymiamate digneris suscipere,
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Quas una cum iis offerimus pro Catholicâ Ecclesiâ in totum terrarum orbem diffusâ & propagatâ, praesertim florentissimâ illius parte, magnae Britaniae & Hiberniae pomeriis, conclusâ sub umbrâ serenissimi Jacobi letâ germinum propagine revirescente.
Quas una cum iis offerimus Pro Catholicâ Ecclesiâ in totum terrarum orbem diffusâ & propagatâ, Especially florentissimâ Illius parte, Great Britain & Hiberniae pomeriis, conclusâ sub umbrâ serenissimi Jacobi letâ germinum propagine revirescente.
& saeculi sui sexasque phoenicem Elizabetham, ejusque regni religionisque haeredem dignissimum Jacobum, Richardum Foxum Episcopum Wintoniensem, Collegii corporis Christi fundatorem, Hugonem Oldamium praesulem Exoniensem de eodem phrontisterio optimè meritum, dominum Thomam Bodleum militem Vaticanae novae instauratorem & instructorem munificentissimum.
& Saeculi sui sexasque phoenicem elizabethan, ejusque Regni religionisque haeredem dignissimum Jacobum, Richardum Foxum Bishop Winchester, Collegii corporis Christ fundatorem, Hugonem Oldamium praesulem Exoniensem de Eodem phrontisterio optimè Merit, dominum Thomam Bodleum militem Vaticanae novae instauratorem & instructorem munificentissimum.
sed & divinae philosophiae, seu verae arboris vitae fructus liberè licet decerpere collacasti, stomachum irrita ut appetamus salubria, mentem coelesti lace perfunde, ut percipiamus appetita, memoriam confirma ut retineam•s percepta, os aperi ut tempestivè proferamus retenta, postremò cogitationes cordisque motus dirige, ut referamus prolata ad gloriae tuae illustrationem,
sed & Divinae Philosophiae, seu Verae arboris vitae fructus liberè licet decerpere collacasti, stomachum Irrita ut appetamus salubria, mentem Coelesti lace perfunde, ut percipiamus appetita, memoriam confirma ut retineam•s percepta, os aperi ut tempestivè proferamus retenta, postremò Cogitations cordisque motus dirige, ut referamus prolata ad Glory tuae illustrationem,
Cujus saluti & incolumitati ut melius consulatur, continuas agat providentia tua excubias super vigiles & pastores gregis tui, praecipuè quos in sublimi speculâ constituisti; Archiepiscopos & Episcopos omnes:
Cujus Saluti & incolumitati ut Better consulatur, continuas agat Providentia tua Excubias super Vigiles & Pastors Gregis tui, praecipuè quos in sublimi speculâ constituisti; Archbishops & Episcopos omnes:
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prae reliquis reverendissimum in Christo patrem Georgium Abotium Archiepiscopum Cantuariensem, totius Angliae primatem & metropolitanum, dominum meum multis nominibus colendissimum.
Prae reliquis reverendissimum in Christ patrem George Abotium Archbishop Canterbury, totius Angliae primatem & Metropolitan, dominum meum multis nominibus colendissimum.
Ita toti in laudes tuas effundemur, qui nos è colluvie saeculi selegisti, quos immortali verbi semine gigneres denuò, sacramentis aleres, Filii cruore ablueres, Spiritus sancti gratiâ imbueres,
Ita Totius in laudes tuas effundemur, qui nos è colluvie Saeculi selegisti, quos immortali verbi Seed gigneres denuò, sacramentis aleres, Sons cruore ablueres, Spiritus sancti gratiâ imbueres,
Ac ne in viâ deficeremus, & medio erumnosae vitae stadio concideremus, multa nobis & magna vitae solatia & subsidia indulsisti, altam pacem, securam Ecclesiam, florentem Academiam, splendidissima Collegia, bonam valetudinem, & optimè constitutas vitae rationes.
Ac ne in viâ deficeremus, & medio erumnosae vitae Stadio concideremus, Multa nobis & Magna vitae solatia & Subsidia indulsisti, Altam pacem, securam Church, florentem Academiam, splendidissima Collegia, Good valetudinem, & optimè constitutas vitae rationes.
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Quam ut ab eo confessionem Christus eliceret, & pristinae eum dignitati restitueret, ter animum fodit amoris aculeo, amas me? iterùm, amas me? etiam tertiò, amas me? Amas me propter te? amas me propter me? amas me supra te? Prorsus ut maritus sponsam suam quam toto orbe chariorem habet, derelicturus solet affari, amas me? curam suscipe parvulorum meorum:
Quam ut ab eo confessionem Christus eliceret, & pristinae Eum Dignity restitueret, ter animum fodit amoris aculeo, amas me? iterùm, amas me? etiam tertiò, amas me? Amas me propter te? amas me propter me? amas me supra te? Prorsus ut Maritus Spouse suam quam toto orbe chariorem habet, derelicturus Solent affari, amas me? curam Suscipe parvulorum meorum:
Quid tibi, coelestis Pater, pro hisce tuis quibus enumerandis pares haud sumus, nedum reperiendis beneficiis rependemus? calicem salutis accipiemus, & sanctum Nomen tuum invocabimus, eâ praesertim praecationis formulâ quam in Evangelio Dominus ipse dictavit: Pater noster qures in coelis, sanctificetur nomen tuum, &c. JOHAN. 21.15, 16, 17. 15. Quum ergo prandissent, dicit Simoni Petro Jesus, Simon fili Jonae, diligis me plùs quàm hi? Dicit ei, Certè, Domine, tunosti quòd amem te. Dicit ei, Pasce agnos meos.
Quid tibi, coelestis Pater, Pro hisce tuis quibus enumerandis pares haud sumus, nedum reperiendis Benefits rependemus? calicem Salutis accipiemus, & sanctum Nome tuum invocabimus, eâ Especially praecationis formulâ quam in Evangelio Dominus ipse dictavit: Pater Noster qures in Coelis, sanctificetur Nome tuum, etc. JOHN. 21.15, 16, 17. 15. Whom ergo prandissent, dicit Simony Peter jesus, Simon fili Jonah, diligis me plùs quàm him? Dicit ei, Certè, Domine, tunosti quòd amem te. Dicit ei, Paske Agnos meos.
17. Dicit ei tertiò, Simon fili Jonae, amas me? Tristitiâ fuit affectus Petrus, quòd tertiò dixisset ipsi, Amas me? Dixit { que } ei, Domine, tu omnia nosti, tu nosti quòd amem te.
17. Dicit ei tertiò, Simon fili Jonah, amas me? Tristitiâ fuit affectus Peter, quòd tertiò dixisset ipsi, Amas me? Dixit { que } ei, Domine, tu omnia Nosti, tu Nosti quòd amem te.
QUod de tribus in coelo testibus Johannes, idem de tribus hisce versibus liceat usurpare, Hi tres unum sunt. Etenim sacro huic contextuitrina intexitur interrogatio, quae tamen unica est, Amas me? & trinae interrogationi triplex redditur responsum, quod tamen unicum est, tu nosti quòd amem te:
QUod de tribus in coelo testibus Johannes, idem de tribus hisce versibus liceat usurpare, Him tres Unum sunt. Etenim Sacred huic contextuitrina intexitur Interrogatio, Quae tamen Unique est, Amas me? & trinae interrogationi triplex redditur responsum, quod tamen unicum est, tu Nosti quòd amem te:
ter accommodata Petri responsio, summum amandi desiderium; ter inculcatum Petro mandatum, summam pascendi necessitatem indicat, & Pastorum omnium mentibus intimis infigit.
ter accommodata Petri responsio, summum amandi desiderium; ter inculcatum Peter mandatum, summam pascendi necessitatem indicat, & Pastorum omnium mentibus intimis infigit.
Enim verò, quemadmodum Heliotropium non nisi ter alligatum corpori tertianae febri mederi, ex Magorum doctrinâ refert Plinius; ita planè Augustinus, Cyrillus, & interpretum recentiorum facile princeps Calvinus, conjiciunt gravissimam illam plagam, quam sibi Petrus, & dignitati Apostolicae trinâ negatione inflixerat, non alia potuisse, quàm trinae confessionis medicinâ sanari.
Enim verò, quemadmodum Heliotropium non nisi ter alligatum corpori tertianae febri mederi, ex Magorum doctrinâ refert Pliny; ita planè Augustine, Cyril, & Interpreters recentiorum facile princeps Calvinus, conjiciunt gravissimam Illam Plague, quam sibi Peter, & Dignity Apostolic trinâ negation inflixerat, non Alias potuisse, quàm trinae confessionis medicinâ sanari.
ita Christus Petrum blandè compellat, Simon Jonae, amas me? pasce agnos meos, & ter ut dixi eandem tundit incudem, ut copiosas amoris stricturas exprimeret, quas in responsione Petri relucere conspicimus. 1 Tu nosti quòd amem te amore desiderii. 2 Tu nosti quòd amem te amore amicitiae. 3 Tu nosti quòd amem te amore excellentiae.
ita Christus Peter blandè compellat, Simon Jonah, amas me? Paske Agnos meos, & ter ut I have said eandem tundit incudem, ut copiosas amoris stricturas exprimeret, quas in responsione Petri relucere conspicimus. 1 Tu Nosti quòd amem te amore Desire. 2 Tu Nosti quòd amem te amore Friendship. 3 Tu Nosti quòd amem te amore excellentiae.
denique omnis pulchritudinis & decoris florem, & perfectionis ipsius expressam imaginem in ipso contemplantes, supra omnia ipsum, & in ipso, omnia amplectimur.
denique omnis pulchritudinis & decoris florem, & perfectionis Himself expressam imaginem in ipso contemplantes, supra omnia ipsum, & in ipso, omnia amplectimur.
fw-la fw-la fw-la cc fw-la fw-la, cc fw-la fw-la fw-la fw-la p-acp fw-la fw-la, fw-la fw-la fw-la, cc p-acp fw-la, fw-la fw-la.
Cùm omnium quae •••antur, judice Augustino, amor ipse magis amandusit, equidem libentèr amoris ipsius amorem aspirante numine, in pectoribus vestris hoc tempore accendere satagerem, nisi nuperrimè in hac coronâ licet non hoc in loco huic flammae oleum affudissem, & totum myrothecium exhausissem.
Cùm omnium Quae •••antur, judice Augustine, amor ipse magis amandusit, equidem libentèr amoris Himself amorem aspirante numine, in pectoribus vestris hoc tempore accendere satagerem, nisi nuperrimè in hac coronâ licet non hoc in loco huic Flammae oleum affudissem, & totum Myrothecium exhausissem.
Sciscitabatur Christus, non de amore NONLATINALPHABET, sed de amoris ipsius ardore, affectu { que } vehementiore, amas me plus quàm hi? Petrus de amore timidè & diffidenter respondet, de gradu nihil omnino spondet.
Inquired Christus, non de amore, sed de amoris Himself ardore, affectu { que } vehementiore, amas me plus quàm him? Peter de amore timidè & diffidenter Respondet, de Grade nihil Omnino spondet.
Piscator, nempe Petrus, ictus sapuit, & qui primas obtinere non poterat prudentiae, secundas tenet modestiae. Quando plus pollicitus fuerat quàm caeteri, minus praestitit;
Piscator, nempe Peter, ictus sapuit, & qui primas obtinere non poterat prudentiae, secundas tenet Modestiae. Quando plus pollicitus fuerat quàm Caeteri, minus praestitit;
sed Christi scientiâ nititur, inquiens, tu nosti, Domine, tu omnia nosti, tu renes & corda scrutaris, tu animorum latebras excutis, tu intimos hominum sensus perspectos habes,
sed Christ scientiâ Nititur, inquiens, tu Nosti, Domine, tu omnia Nosti, tu renes & Corda scrutaris, tu animorum latebras excutis, tu intimos hominum sensus perspectos habes,
& exploratos, nec latere te potest affectus, quem ipse impressisti: cur ergo toties repetitâ interrogatione eum qui te deperit enecas? Actum de me est,
& exploratos, nec later te potest affectus, Whom ipse impressisti: cur ergo Twice repetitâ interrogatione Eum qui te deperit enecas? Acts de me est,
semel ait pasce agnos, bis pasce oves, fortè, quia agni simplici lactis cibo contenti esse debeant, oves cibo multiplici. 1 Modo solido doctrinae. 2 Modo dulci consolationis. 3 Modo amaro reprehensionis sunt pascendi.
semel ait Paske Agnos, bis Paske Owes, fortè, quia agni Simple Lactis Cibo contenti esse debeant, Owes Cibo multiplici. 1 Modo solido Doctrine. 2 Modo Dulce consolationis. 3 Modo amaro reprehensionis sunt pascendi.
Nam si quis aurium delicatiorum verba tantum byssina plumea { que } probet, quasi nihil nisi rosas, quod aiunt, spirare debeamus, noscat ille apes alveos suos amarioribus succis illinere, adversas aliarum bestiarum aviditates:
Nam si quis aurium delicatiorum verba Tantum byssina plumea { que } He may prove, quasi nihil nisi rosas, quod Aiunt, spirare debeamus, noscat Isle Apes alveos suos amarioribus succis illinere, adversas aliarum bestiarum aviditates:
& à medicis discat nulla remedia tam facere dolorem, quam quae sunt salutaria: aut si malit à theologis, discat virgam cum Manna, seu sacrum anathema Arcae inclusum fuisse.
& à medicis Discat nulla Remedy tam facere dolorem, quam Quae sunt salutaria: Or si malit à theologis, Discat Virgam cum Manna, seu sacrum anathema Arcae inclusum Fuisse.
& omnis oblatio Christiana sale est condienda. Hinc est quòd Christus Petro mandat primò NONLATINALPHABET, tum NONLATINALPHABET veritate doctrinae, NONLATINALPHABET severitate disciplinae;
& omnis oblatio Christian sale est condienda. Hinc est quòd Christus Peter mandat primò, tum veritate Doctrine, severitate Discipline;
NONLATINALPHABET verbo & exemplo, NONLATINALPHABET virgâ & baculo: de quibus appositè Gregorius, Virgâ percutimur, & baculo sustentamur: sit ergo discretio virgae quae feriat, & consolatio bacúli quae sustentet.
verbo & exemplo, virgâ & baculo: de quibus appositè Gregorius, Virgâ percutimur, & baculo sustentamur: fit ergo Discretion virgae Quae feriat, & consolatio bacúli Quae sustentet.
fw-la cc fw-la, fw-la cc fw-la: fw-la fw-la fw-fr np1, fw-la fw-la, cc fw-la fw-la: vvb fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la.
Quos tandem? Non hircos lascivos, non sues immundas, non lupos voraces, non pardalos maculosos, non leones truces, non ursos saevos, non vulpes astutas, sed Agnos & oves.
Quos tandem? Non hircos lascivos, non sues immundas, non lupos voraces, non pardalos maculosos, non leones truces, non ursos saevos, non vulpes astutas, sed Agnos & Owes.
& flagellis, & fructu tenerrimis, omnibus floribus lilium sine spinis, omnibus volucribus columbam felle carentem: idem omnibus animalibus agnos & oves praetulit, & in peculium suum ascivit:
& flagellis, & fructu tenerrimis, omnibus floribus lilium sine spinis, omnibus volucribus Columbam fell carentem: idem omnibus animalibus Agnos & Owes praetulit, & in peculium suum ascivit:
cc fw-la, cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la vvn fw-la: fw-la fw-la fw-la fw-la cc fw-la fw-la, cc p-acp fw-la fw-la fw-la:
Interim luculenter testatur Christus quanti faciat salutem nostram, dum ita singulariter pastoribus eam commendet, atque hoc sibi documentum fore asserat quantopere ab illis ametur, si eam solicitè curent.
Interim luculenter testatur Christus quanti Faciat salutem nostram, dum ita singulariter pastoribus eam commendet, atque hoc sibi documentum before asserat quantopere ab illis ametur, si eam solicitè curent.
Nihil certè efficaciùs dici potuit ad animandos evangelii ministros, quàm dum audiunt nullum gratius officium esse, quàm quod pascendo ejus gregi impenditur;
Nihil certè efficaciùs dici Potuit ad animandos Evangelii ministros, quàm dum Audiunt nullum gratius officium esse, quàm quod pascendo His gregi impenditur;
piis autem omnibus non vulgaris inde haurienda est consolatio, dum se filio Dei tam charos esse ac pretiosos audiunt, ut eos quasi in locum suum surroget:
piis autem omnibus non vulgaris inde haurienda est consolatio, dum se filio Dei tam charos esse ac pretiosos Audiunt, ut eos quasi in locum suum surroget:
sed eadem doctrina non parum terroris incutere debet falsis doctoribus, qui Ecclesiae regimen pervertunt, quia non leves Christo poenas daturi sunt, qui se ab illis violari pronunciat.
sed Same Doctrina non Parum terroris incutere debet falsis doctoribus, qui Ecclesiae regimen pervertunt, quia non leves Christ poenas daturi sunt, qui se ab illis violari pronunciat.
Posui vobis ob oculos, viri, patres, & fratres in Christo dilectissimi, praecipua doctrinae & exhortationis capita in hoc sacro contextu expressa ad vivum,
Posui vobis ob Eyes, viri, patres, & Brothers in Christ dilectissimi, Principal Doctrine & exhortationis capita in hoc Sacred contextu expressam ad Vivum,
Simon Jonae non jam amplius Petre, cum levissimâ aurâ, spiritu nimirum ancillae concussus, & de tuâ statione dimotus fueris, num quemadmodum prae te fers, me prae omnibus in sinu & delitiis habes? ideone te in mare projecisti, quòd amoris ardorem ferre non possis? ideone Johannem cursu superasti, ut amoris palmam ei praeriperes? age itaque, ostende reipsâ quantopere Dominum tuum ex animo colas:
Simon Jonah non jam Amplius Petre, cum levissimâ aurâ, spiritu Nimirum Ancillae Concussus, & de tuâ station dimotus fueris, num quemadmodum Prae te fers, me Prae omnibus in sinu & delitiis habes? ideone te in mare projecisti, quòd amoris ardorem Far non possis? ideone John cursu superasti, ut amoris Palmam ei praeriperes? age itaque, ostend reipsâ quantopere Dominum tuum ex animo colas:
sic amorem prómissum praestabis, dignitatem amissam recuperabis, & trinae negationis maculam, partim triplici pascendi diligentiâ, partim Martyrii patientiâ: partim sudore, partim cruore elues.
sic amorem prómissum praestabis, dignitatem amissam recuperabis, & trinae negationis maculam, Partim triplici pascendi diligentiâ, Partim Martyr patientiâ: Partim Sudore, Partim cruore elves.
Atque hunc quidem exitum habuit, ut pulchrè depingit Augustinus, ille negator & amator, praesumendo elatus, negando prostratus, flendo purgatus, confitendo probatus, patiendo coronatus:
Atque hunc quidem exitum Habuit, ut pulchrè depingit Augustine, Isle negator & Lover, praesumendo Elatus, negando Prostratus, flendo Purgatus, confitendo probatus, patiendo Crowned:
poenitentiâ tamen quam elegantèr vocat Hieronymus, tabulam post naufragium, sustentatus è tentationum fluctibus enatavit, & Dominum in littore offendit prandium ei apparantem,
poenitentiâ tamen quam elegantèr vocat Hieronymus, Tabulam post Shipwreck, sustentatus è tentationum fluctibus enatavit, & Dominum in littore offendit prandium ei apparantem,
audes tamen in amplexus ejus ruere? audes Dominum appellare, quem abnegasti? salutare, quem abdicasti? invocare, quem ejurasti? Ecquis jam ad gratiam & misericordiam sibi viam desperatione intercludet? ecquis sceleribus ingemiscens Deum fore placabilem & propitium diffidet? Cùm videat Petram scandali,
audes tamen in Amplexus His ruere? audes Dominum appellare, Whom abnegasti? salutare, Whom abdicasti? Invocare, Whom ejurasti? Equites jam ad gratiam & misericordiam sibi viam desperation intercludet? Equites sceleribus ingemiscens God before placabilem & propitium diffidet? Cùm Videat Petram scandali,
Discamus, patres & fratres, hoc Domini nostri exemplo conservis nostris, etiamsi animos nostros exulceraverint, ignoscere, poenasque etiam debitas remittere in tempore.
Discamus, patres & Brothers, hoc Domini Our exemplo conservis nostris, Even if Animos nostros exulceraverint, ignoscere, poenasque etiam debitas Remittere in tempore.
Christus enim qui via est & veritas, consulit reditum in gratiam cum adversario, dum sumus in viâ, utut justas offensionis causas praebuerit, iraeque fomitem copiosum subministraverit:
Christus enim qui via est & veritas, consulit reditum in gratiam cum adversario, dum sumus in viâ, Utut Justas offensionis causas praebuerit, iraeque fomitem copiosum subministraverit:
nec enim convenit cum ipse Dominus peccata nostra digito scripserit in pulvere, Johan. 8.6. nos conservorum injurias marmori insculpere, idque stilo adamantino, ad diuturnam, si non aeternam NONLATINALPHABET.
nec enim convenit cum ipse Dominus Peccata nostra digito scripserit in pulvere, John. 8.6. nos conservorum injurias marmori insculpere, idque stilo adamantino, ad diuturnam, si non aeternam.
nam si provocatrix improbitas impatientiam sibi comparem nacta fuerit, tanquam perfusa oleo flamma tantum excitabit incendium, ut id non flumen aliquod, sed effusio cruoris extinguiat.
nam si provocatrix improbitas impatientiam sibi comparem nacta fuerit, tanquam perfusa oleo Flamma Tantum excitabit incendium, ut id non Flumen aliquod, sed Effusio cruoris extinguiat.
ac si rem ad calculos revocasset, à cujus doctrinâ & vitâ absunt illi longissimè quos juvant tragicae & cruentae vindictae, I Lictor, colliga manus, caput obnubito, infelici arbore suspendito? ubi sunt illi qui ambitioni meae, & avaritiae, juris,
ac si remembering and calculos revocasset, à cujus doctrinâ & vitâ absunt illi longissimè quos juvant tragicae & cruentae vindictae, I Lictor, colliga manus, caput obnubito, infelici arbore suspendito? ubi sunt illi qui ambitioni meae, & avaritiae, Juris,
Caveant interim moneo, ne in nervum erumpat istaec fortitudo, & anseres apud Plinium referre videantur, qui apprehensâ radice morsu saepè conantes avellere, ante colla sua abrumpunt.
Caveant interim moneo, ne in nervum erumpat istaec fortitudo, & anseres apud Pliny refer videantur, qui apprehensâ radice Morsu saepè conantes avellere, ante colla sua abrumpunt.
Sed non ero diutiùs (quod aiunt) unguis in hoc ulcere animorum, cui suaderem ex Tertulliani & Cypriani praescriptionibus illud emplastrum adhiberi, Vindicta mea est, ego rependam, dicit Dominus.
said non Ero diutiùs (quod Aiunt) unguis in hoc ulcere animorum, cui suaderem ex Tertullian & Cyprian praescriptionibus illud emplastrum adhiberi, Vindictae mea est, ego rependam, dicit Dominus.
Caeterùm quoniam ex hoc loco potissimùm Pontificii culmen Papatus nituntur adstruere, quò Babylonicam illam turrem ab imis subruam fundamentis, ostendam primò summam potestatem Ecclesiasticam Petro his verbis non fuisse demandatam, proindè non exercuisse;
Caeterùm quoniam ex hoc loco potissimùm Pontiffs culmen Papacy nituntur adstruere, quò Babylonicam Illam turrem ab imis subruam Fundamentis, ostendam primò summam potestatem Ecclesiasticam Peter his verbis non Fuisse demandatam, proindè non exercuisse;
ita veritas catholicae fidei ab ipsis adversariorum telis vires sumit ad istum modum. Fatentur Papicolae omnes Pontificiam cathedram aut hic à Christo stabiliri, aut nusquam:
ita veritas Catholic fidei ab Ipse adversariorum telis vires Sumit ad istum modum. Fatentur Papicolae omnes Pontificiam Cathedram Or hic à Christ stabiliri, Or nusquam:
ergo universam Ecclesiam in toto terrarum orbe propagatam? Hìc quia ut scitè Hieronymus, quod sine Scripturae authoritate, addo & rectâ ratiotianatione affertur, pari facilitate rejicitur, quâ asseritur eo inficias primùm soli Petro fuisse praeceptum, Pasce: ad hoc ipsum enim pascendi mandatum sancti Patres (ut infrà ostendam) illa Domini verba accommodant, Quod uni dico, omnibus dico.
ergo universam Church in toto terrarum orbe propagatam? Hìc quia ut scitè Hieronymus, quod sine Scriptures authoritate, Addo & rectâ ratiotianatione affertur, Pair facilitate rejicitur, quâ asseritur eo inficias primùm soli Peter Fuisse Precept, Paske: ad hoc ipsum enim pascendi mandatum sancti Patres (ut infrà ostendam) illa Domini verba accommodant, Quod uni dico, omnibus dico.
Ac si rem penitius introspiciamus pabulum subministrare, quae vis est vocis NONLATINALPHABET; potius ad servi officium spectat, quàm Domini potestatem. Nec aliud voce NONLATINALPHABET quàm NONLATINALPHABET denotatur:
Ac si remembering penitius introspiciamus pabulum subministrare, Quae vis est Vocis; potius ad servi officium spectat, quàm Domini potestatem. Nec Aliud voce quàm denotatur:
nam quo argumento Augustinus concludit, NONLATINALPHABET & NONLATINALPHABET idem sonare, quod in repetendâ eâdem interrogatione Dominus, modò unam, modò alteram vocem assumat, eodem convincam verbum NONLATINALPHABET & NONLATINALPHABET eodem recidere, quod nimirum in ejusdem mandati inculcatione Christus modò hoc modò illud vocabulum NONLATINALPHABET usurpet.
nam quo Argumento Augustine concludit, & idem sonare, quod in repetendâ eâdem interrogatione Dominus, modò unam, modò Another vocem assumat, Eodem convincam verbum & Eodem recidere, quod Nimirum in ejusdem Mandati inculcatione Christus modò hoc modò illud Vocabulum usurpet.
Nam NONLATINALPHABET, si Etymon spectes, quid est aliud quam NONLATINALPHABET si usum, communi pastorum officio designando adhibetur, cujus duo munia in sacrâ paginâ distinguntur, alterum pascendi doctrinâ, alterum disciplinâ regendi:
Nam, si Etymon spectes, quid est Aliud quam si usum, Communi Pastorum Officio designando adhibetur, cujus duo Money in sacrâ paginâ distinguntur, alterum pascendi doctrinâ, alterum disciplinâ regendi:
Quantumvis enim Homerus Agamemnonem belli ducem NONLATINALPHABET, appellitet, & Deus ipse Cyrum Persarum principem pastorem suum nuncupet, cujus rationem luculentam Cyrus ipse apud Xenophontem reddere videtur:
However much enim Homerus Agamemnonem Belli ducem, appellitet, & Deus ipse Cyrus Parsarum principem Pastorem suum nuncupet, cujus rationem luculentam Cyrus ipse apud Xenophontem reddere videtur:
cui unquam principi Christiano Christus in mandatis dedit, pasce oves meas? cùm ipsi pastores populi, oves sint Christi pastoris & pastorum Christi quod veteres Augusti probè intellexerunt dum ad Christi altare sine diademate,
cui unquam principi Christian Christus in mandatis dedit, Paske Owes meas? cùm ipsi Pastors People, Owes sint Christ Pastors & Pastorum Christ quod veteres August probè intellexerunt dum ad Christ altar sine Diademate,
sine satellitibus, sine caeteris magistratus infulis accederent, significantes (ut piè notat Caussobonus) intra Ecclesiae septum se quoque oves esse, solumque Christum potestatem habere.
sine satellitibus, sine caeteris Magistratus infulis accederent, significantes (ut piè Notat Caussobonus) intra Ecclesiae septum se quoque Owes esse, solumque Christ potestatem habere.
Habeo oves, inquit Christus, quae non sunt ex hac caulâ, puta Judaicâ, oves illae erant Christi oves, non tamen omnes Christi oves sed ovilis pars aliquota.
Habeo Owes, inquit Christus, Quae non sunt ex hac caulâ, puta Judaicâ, Owes Those Erant Christ Owes, non tamen omnes Christ Owes sed ovilis pars aliquota.
Ecquis vero animum induxerit suum, omnes Christi oves ab unius mortalis animâ pendere, Christumve omnium ovium ab initio promulgati Evangelii pereuntium sanguinem repetiturum à Petro? cui quidem oves suas indefinitè, aut si malint quaslibet communiter cómendavit, ut Apostolo, nulli certo gregi addicto:
Equites vero animum induxerit suum, omnes Christ Owes ab unius Mortalis animâ pendere, Christumve omnium Sheep ab initio promulgati Evangelii pereuntium sanguinem repetiturum à Peter? cui quidem Owes suas indefinitè, Or si malint quaslibet Communiter cómendavit, ut Apostle, None certo gregi addicto:
Cur ergo Petrum Dominus seorsim alloquitur? eique nominatim, idque ter praecipit, Pasce? Respondent antiqui patres, non ut triplicem ei coronam contexeret,
Cur ergo Peter Dominus Seorsim alloquitur? eique Nominatim, idque ter praecipit, Paske? Respondent antiqui patres, non ut triplicem ei Crown contexeret,
Sed enim acriter instat Bellarminus, multisque argumentis contendit, Christum his verbis Petrum eumque solùm esse alloquutum, quem Simonem Jonae appellat, cui trinam negationem occultè exprobrat, quem in pristinum gradum reducit, eique martyrii coronam offert verbis sequentibus, Cùm senueris alius te cinget, &c. Damus haec omnia, Bellarmine, sine causae dispendio.
Said enim acriter Instant Bellarminus, multisque Arguments contendit, Christ his verbis Peter eumque solùm esse alloquutum, Whom Simonem Jonah appellate, cui trinam negationem occultè exprobrat, Whom in pristinum Gradum reducit, eique Martyr Crown offered verbis sequentibus, Cùm senueris alius te cinget, etc. We give haec omnia, Bellarmine, sine causae dispendio.
Quid enim si Christus Petrum seorsim & singulariter compellavit? exinde inferes Ecclesiae principem renunciasse, aut pascendi munus Petro soli impositum? aut ad eum solùm verba Christi pertinuisse? Perpende hoc argumentum tuum, & nihil habere ponderis comperies.
Quid enim si Christus Peter Seorsim & singulariter compellavit? From thence inferes Ecclesiae principem renunciasse, Or pascendi munus Peter soli impositum? Or ad Eum solùm verba Christ pertinuisse? perpend hoc argumentum tuum, & nihil habere ponderis comperies.
Quis enim ferret sic argumentantem? Petrus Simonem Magum nominatim perstringit, inquiens, Fili Diaboli, plene omni dolo & malitiâ, pecunia tua tecum pereat:
Quis enim ferret sic argumentantem? Peter Simonem Great Nominatim perstringit, inquiens, Fili Diaboli, plene omni Dole & malitiâ, Pecunia tua tecum pereat:
ergo Petri verba ad eos nihil pertinent, qui in curiâ Romanâ hamo, ut dicitur, aureo piscantur: vel sic, Paulus Timotheum adjurat, O Timothee, serva depositum, hoc est, Catholicae fidei talentum, Interprete Vincentio Lirinensi; ergo fidei talentum soli Timotheo concreditum est? Christus Angelo Ecclesiae Smyrnensis sic scribit, Esto fidelis usque ad mortem, & tibi dabo coronam vitae;
ergo Petri verba ad eos nihil pertinent, qui in curiâ Romanâ hamo, ut dicitur, Aureo piscantur: vel sic, Paulus Timothy adjurat, Oh Timothy, Serva depositum, hoc est, Catholic fidei Talentum, Interpret Vincentio Lirinensi; ergo fidei Talentum soli Timothy concreditum est? Christus Angelo Ecclesiae Smyrnaean sic Scribit, Esto Fidelis usque ad mortem, & tibi Dabo Crown vitae;
& Angelo Ephesino, Memento unde excideris, & resipisce; & Angelo Laodiceno, Eme à me aurum igne probatum, ut ditescas; & integumentum, ut vestiaris; & collyrium, ut videas:
& Angelo Ephesians, Memento unde excideris, & Recipice; & Angelo Laodiceno, Eme à me aurum Ignite probatum, ut ditescas; & integumentum, ut vestiaris; & collyrium, ut Videos:
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ergone recipiscentia, constantia, fides, zelus, unctio Spiritus, ipsaque adeo Christi imputata justitia non sunt omnium christianarum mentium ornamenta? Hic non animadvertit argutulus sophista se messes (quòd aiunt) suas urere. Nam si hoc pascendi praeceptum, ut ipse contendit, ad eum solùm spectat, qui a Jonâ oriundus, ter Christum ivit inficias,
Ergo Repentance, constantia, fides, Zeal, Unctio Spiritus, ipsaque adeo Christ imputata justitia non sunt omnium christianarum mentium Ornamenta? Hic non animadvertit argutulus sophista se Messes (quòd Aiunt) suas urere. Nam si hoc pascendi Precept, ut ipse contendit, ad Eum solùm spectat, qui a Jonâ oriundus, ter Christ ivit inficias,
nihil ei oneris imponitur, aut muneris mandatur; ad eum haec verba non omninò spectant: non est enim a Jonâ credo oriundus, nec ter (opinor) statuit Dominum negare,
nihil ei oneris imponitur, Or muneris mandatur; ad Eum haec verba non omninò spectant: non est enim a Jonâ credo oriundus, nec ter (opinor) statuit Dominum negare,
Luxat Chrysostomus, dùm Basilio faces quasdam admovet ad officium Pastoris alacritèr exequendum, inquiens, Eum tum demum eximium suum in Christum amorem omnibus probaturum, si in curam pastoralem totus incumbat,
Luxate Chrysostom, dùm Basilio faces quasdam admovet ad officium Pastors alacritèr exequendum, inquiens, Eum tum demum eximium suum in Christ amorem omnibus probaturum, si in curam pastoralem totus incumbat,
Luxat Paulus, qui plures commemorat Pastores & Doctores à Christo ipso constitutos. Luxat Petrus ipse, qui hortatur Compresbyteros suos, ut pascendo Christi gregi sedulam navent operam.
Luxate Paulus, qui plures commemorate Pastors & Doctors à Christ ipso constitutos. Luxate Peter ipse, qui hortatur Compresbyteros suos, ut pascendo Christ gregi sedulam navent Operam.
Luxant Tridentini patres, qui totidem verbis asserunt mandatum pascendi oves Christi, adeo latè patere, ut ad omnes qui uspiam sunt Pastores, se extendat.
Luxant Tridentini patres, qui totidem verbis asserunt mandatum pascendi Owes Christ, adeo latè Patere, ut ad omnes qui uspiam sunt Pastors, se extendat.
Luxat denique ipse Bellarminus, dum acuratè distinguit ea quae dicuntur Petro, è quibus quaedam (inquit) dicuntur pro se tantum, quaedam pro se & omnibus Christianis, quaedam pro se & successoribus;
Luxate denique ipse Bellarminus, dum acuratè distinguit ea Quae dicuntur Peter, è quibus quaedam (inquit) dicuntur Pro se Tantum, quaedam Pro se & omnibus Christianis, quaedam Pro se & successoribus;
nam quae dicuntur ei, ut uni ex fidelibus, certè omnibus fidelibus dicta intelliguntur, ut Mat. 18. Si peccaverit in te frater tuus, &c. quae dicuntur ei ratione aliquâ propriâ personae ipsius, ei solidicuntur, ut vade post me Satana, & ter me negabis:
nam Quae dicuntur ei, ut uni ex fidelibus, certè omnibus fidelibus dicta intelliguntur, ut Mathew 18. Si peccaverit in te frater Thy, etc. Quae dicuntur ei ratione aliquâ propriâ personae Himself, ei solidicuntur, ut vade post me Satan, & ter me negabis:
quaedam deni { que } dicuntur ei ratione officii pastoralis, quae proindè dicta intelliguntur omnibus Pastoribus, ut, pasce oves meas, & conversus confirma fratres.
quaedam Deni { que } dicuntur ei ratione Officii Pastoralis, Quae proindè dicta intelliguntur omnibus Pastoribus, ut, Paske Owes meas, & Conversus confirma Brothers.
unde facilè est colligere, nunquam ei à Christo fuisse delegatam, quòd ut NONLATINALPHABET evincam, edisseram. 1 Petrum non fuisse Apostolorum collegio praefectum. 2 Utut praefectus fuerit, non fuisse toti Ecclesiae praepositum. 3 Utut praepositus fuerit, hunc honorem ad successorem non fuisse delatum. 4 Utut delatus fuerit Pontificem Romanum hunc sibi vindicare non potuisse. 5 Utut vindicare potuisset, cum 700. à Christo nato annis non obtinuerit, nunc obtinere non posse:
unde facilè est colligere, Never ei à Christ Fuisse delegatam, quòd ut evincam, edisseram. 1 Peter non Fuisse Apostolorum collegio praefectum. 2 Utut praefectus fuerit, non Fuisse Totius Ecclesiae praepositum. 3 Utut praepositus fuerit, hunc Honor ad successorem non Fuisse delatum. 4 Utut delatus fuerit Pontifex Romanum hunc sibi vindicare non potuisse. 5 Utut vindicare potuisset, cum 700. à Christ nato Annis non obtinuerit, nunc obtinere non posse:
& reipsâ praestitum collatumque, Johan. 20.22, 23. diplomate illo, Sicut misit me Pater, ita mitto vos; quorum peccata remiseritis, remissa sunt; quorum peccata retinueritis, retenta sunt.
& reipsâ praestitum collatumque, John. 20.22, 23. diplomat illo, Sicut misit me Pater, ita mitto vos; quorum Peccata Remiss, Remission sunt; quorum Peccata retinueritis, retenta sunt.
Si (ut Jacobum fratrem Domini, & dilectum Discipulum qui in sinu Jesu recubuerat, contentionis invidiâ liberem) B. Paulus nullâ in re Petro cessit, fascesve submisit;
Si (ut Jacobum fratrem Domini, & dilectum Disciple qui in sinu Jesu recubuerat, contentionis invidiâ liberem) B. Paulus nullâ in re Peter cessit, fascesve submisit;
si nihil illi caeterisque NONLATINALPHABET, acceptum tulit, praeterquam tesseram amicitiae, & dextram societatis; si in sortitione, ut ita loquor, provinciarum ecclesiasticarum multò ampliorem & honestiorem quàm Petrus ipse consecutus est, certè Petrus in sublimem dignitatis gradum super omnes Apostolos non fuit evectus.
si nihil illi caeterisque, acceptum tulit, Except tesseram Friendship, & Dextram societatis; si in sortitione, ut ita Loquor, Provinciarum ecclesiasticarum multò ampliorem & honestiorem quàm Peter ipse Having obtained est, certè Peter in sublimem dignitatis Gradum super omnes Apostles non fuit evectus.
quibus ne quid de Allensi, Scoto, Aquinate, scholasticae militiae primipilis dicam accensendus est Cyprianus, cujus sunt haec verba disertissima, Christus post resurrectionem Apostolis omnibus parem potestatem tribuit.
quibus ne quid de Allensi, Scot, Saint thomas aquinas, scholasticae militiae primipilis dicam accensendus est Cyprian, cujus sunt haec verba disertissima, Christus post resurrectionem Apostles omnibus Parem potestatem tribuit.
Ubi observatu dignissima est beati Martyris accurata diligentia, cui non satisfuerat semel asserere id fuisse caeteros quòd Petrum, nisi id ipsum disertè explicuisset, addito primùm consortii vocabulo:
Ubi observatu dignissima est Beati Martyrs accurata Diligentia, cui non satisfuerat semel asserere id Fuisse Others quòd Peter, nisi id ipsum disertè explicuisset, addito primùm consortii Vocabulo:
& quia potest aliquando aliqua consortii species esse inter impares, expressit par consortium, ne reliquos intelligeres subsistere in gradu aliquo inferiore.
& quia potest aliquando Any consortii species esse inter impares, expressit par consortium, ne Reliquos Intelligences subsistere in Grade Aliquo inferiore.
Denique, quâ in re constitueret illam paritatem, testatum voluit pari consortio, inquit, honoris & potestatis; quid ergo fiet Petri principatui? quo loco consistet? quibus Christi verbis nitetur? Si in medium proferant adversarii verba illa Christi apud Matthaeum, Super hanc petram aedificabo Ecclesiam meam, ut Petrum Ecclesiae fundamentum statuant, referam ex Paulo & Johanne, Fundamenta Prophetarum & Apostolorum ad minus duodecim;
Denique, quâ in re constitueret Illam paritatem, testatum voluit Pair consortio, inquit, Honoris & potestatis; quid ergo fiet Petri principatui? quo loco consistet? quibus Christ verbis nitetur? Si in medium proferant Adversaries verba illa Christ apud Matthaeum, Super hanc Petram Aedificabo Church meam, ut Peter Ecclesiae fundamentum statuant, referam ex Paul & John, Fundamenta Prophetarum & Apostolorum ad minus duodecim;
si opponant verba Christi, Quodcunq•• ligaveris, Matth. 16. reponam, Quaecunque ligaveritis, Mat. 18. si ad nauseam ingerant Petro dictum, Pasce oves meas, regeram ex Matthaeo omnibus Apostolis imperatum, Ite in universum mundum, docete omnes gentes, praedicate omni creaturae:
si opponant verba Christ, Quodcunq•• ligaveris, Matthew 16. reponam, Quaecunque ligaveritis, Mathew 18. si ad Nauseam ingerant Peter dictum, Paske Owes meas, regeram ex Matthew omnibus Apostles imperatum, Item in universum Mundum, docete omnes gentes, predicate omni creaturae:
Quamobrem Paulus ipse dignitatem suam contra pseuda-apostolos asserens, se cum summis Apostolis ipsoque adeo, ut loquitur Chrysostomus, Corypheo comparat, & demonstrat se illis dignitate parem:
Therefore Paulus ipse dignitatem suam contra pseuda-apostolos asserens, se cum Summis Apostles ipsoque adeo, ut loquitur Chrysostom, Corypheo Comparat, & demonstrate se illis dignitate Parem:
quod Oecumenius a curatè observans, ait, Ecce quemadmodum se Petro exaequet: quid enim aliud sonant ipsissima Apostoli verba, Nihilo arbitrorme inferiorem praecipuis Apostolis;
quod Oecumenius a curatè observans, ait, Ecce quemadmodum se Peter exaequet: quid enim Aliud sonant ipsissima Apostles verba, Nihilo arbitrorme Inferiorem praecipuis Apostles;
& iterum confidentiùs, Nihilo sum inferior, seu nullâ in re cedo summis Apostolis? Hoc ait (inquit Ambrosius) Quia minor non est, neque in praedicatione, neque in signis edendis, neque dignitate, sed tempore.
& iterum confidentiùs, Nihilo sum inferior, seu nullâ in re Cedo Summis Apostles? Hoc ait (inquit Ambrosius) Quia minor non est, neque in predication, neque in signis edendis, neque dignitate, sed tempore.
fuerit, non tamen continuò universae Ecclesiae administrandae cura uni incubuit. Aliud est Apostolorum caetui, aliud universo Christi gregi; aliud urbi, aliud orbi praeesse:
fuerit, non tamen continuò Universae Ecclesiae administrandae Cure uni incubuit. Aliud est Apostolorum caetui, Aliud universo Christ gregi; Aliud urbi, Aliud Orbi Presse:
Nunquid quia unus agricola uni agello colendo sufficit, torus perinde terrarum orbis erit uni vilico demittendus? nunquam profectò adversarii ex eo quod Petrus inter Apostolos eminuit, efficient totius Ecclesiae gubernacula ei fuisse tradita.
Whether quia Unus Agricolam uni agello Colendo sufficit, torus Perinde terrarum Orbis erit uni vilico demittendus? Never profectò Adversaries ex eo quod Peter inter Apostles eminuit, efficient totius Ecclesiae gubernacula ei Fuisse tradita.
Nec enim Christus ipse qui per vicariam, ut appellat Tertullianus, vim spiritus Ecclesiae perpetuò adest Episcoporum consiliis prae est, Ministrorum vocationi, verbi praedicationi,
Nec enim Christus ipse qui per Vicarage, ut appellate Tertullian, vim spiritus Ecclesiae perpetuò adest Bishops Concilis Prae est, Ministers vocationi, verbi praedicationi,
Nec si quisquam huic oneri esset ferendo, ex usu foret Ecclesiae, ut ab extimis mundi oris & plagis remotissimis totus Christi grex ad unum confugeret, in negotio salutis & causâ fidei ab uno penderet, qui saepè incertus, semper majori diaeceseos parti absens, non rarò veritatis adversarius,
Nec si quisquam huic oneri esset ferendo, ex usu foret Ecclesiae, ut ab extimis mundi oris & plagis remotissimis totus Christ grex ad Unum confugeret, in negotio Salutis & causâ fidei ab Uno penderet, qui saepè Uncertain, semper majori diaeceseos parti absens, non rarò veritatis Adversarius,
& Ecclesiae perduellis extitit, ne dicam eum propriâ vi vocis Antichristum censendum, qui se in Ecclesiâ pro Christo venditat, Christi ipsius locum arrogat,
& Ecclesiae perduellis Extitit, ne dicam Eum propriâ vi Vocis Antichrist censendum, qui se in Ecclesiâ Pro Christ venditat, Christ Himself locum arrogat,
à quo nomine tanquam profano, sacrilego, blasphemo, Antichristiano, Luciferiano semper abhorruit Gregorius magnus, qui bonorum pontificum agmen clausit.
à quo nomine tanquam profano, Sacrilego, blasphemo, Antichristian, Luciferiano semper abhorruit Gregorius magnus, qui Bonorum Pontificum agmen clausit.
Nec turpissimam Antichristinotam pontificià pontifice inustam Bellarminus unquam eluet distinctione suâ nimium dilutâ Episcopi universalis, qui ita dicitur (inquit) vel ut intelligatur esse solus Episcopus omnium christianarum urbium, ita ut caeteri non sint Episcopi, sed illius tantum vi ••rii:
Nec turpissimam Antichristinotam pontificià pontifice inustam Bellarminus unquam eluet distinction suâ Nimium dilutâ Bishops Universalis, qui ita dicitur (inquit) vel ut intelligatur esse solus Episcopus omnium christianarum urbium, ita ut Caeteri non sint Bishops, sed Illius Tantum vi ••rii:
Siccine verò Bellarmine? si haec responsio tua Gregorio arrisit, ridendus est certè ipse Gregorius, qui tantoperè exarsit in Johannem Constantinopolitanum, non quod omnes Episcopos suâ dignitate spoliare, sed quod novo & inusitato titulo novam in Episcopos omnes authoritatem sibi vindicare videretur.
Siccine verò Bellarmine? si haec responsio tua Gregorio arrisit, ridendus est certè ipse Gregorius, qui tantoperè exarsit in John Constantinopolitan, non quod omnes Episcopos suâ dignitate spoliare, said quod novo & inusitato Titulo novam in Episcopos omnes authoritatem sibi vindicare videretur.
Si Paulus membra dominici corporis certis extra Christum capitibus, & ipsis quidem Apostolis subjici particulariter evitavit, tu quid Christo universalis scilicet Ecclesiae capiti in extremi judicii es dicturus examine, qui cuncta ejus membra tibimet conaris universalis appellatione supponere? Quis rogo in hoc tam perverso vocabulo, nisi ille ad imitandum, proponitur, qui despectis Angelorum legionibus secum socialiter constitutis, ad culmen conatus est singularitatis erumpere, ut & nulli subesse,
Si Paulus membra Dominici corporis Certis extra Christ Capitibus, & Ipse quidem Apostles subjici particulariter evitavit, tu quid Christ Universalis scilicet Ecclesiae Capiti in extremi Judicii es Dicturus examine, qui Everything His membra tibimet conaris Universalis appellation supponere? Quis Ask in hoc tam perverso Vocabulo, nisi Isle ad imitandum, proponitur, qui despectis Angels legionibus secum socialiter constitutis, ad culmen conatus est singularitatis erumpere, ut & None Subesse,
& solus videretur omnibus praeesse? Et alibi in eundem, Quia juxta est ille de quo scriptum est, ipse est rex superbiae, super universos filios superbiae, quod non sine gravi dolore dicere compellor, frater & co-episcopus noster Johannes mandata dominica, Apostolica praecepta, regulas pacis despiciens, eum per elationem praecurrere conatur in nomine ex eo in quo sedebat cinere, ex eâ quam praetendebat humilitate jactantiam sumpsit, ita ut universa sibi tentet ascribere,
& solus videretur omnibus Presse? Et alibi in eundem, Quia juxta est Isle de quo Scriptum est, ipse est rex superbiae, super universos Sons superbiae, quod non sine gravi dolore dicere compellor, frater & co-episcopus Noster Johannes Commandments dominica, Apostolica praecepta, regulas pacis despiciens, Eum per elationem praecurrere conatur in nomine ex eo in quo Sedebat cinere, ex eâ quam praetendebat humilitate jactantiam sumpsit, ita ut universa sibi tentet ascribere,
& indies conatur universa Christi membra sibi supponere, & ad culmen singularitatis jamdudum erupit, ut & nulli subesse, & solus velit omnibus praeesse.
& indies conatur universa Christ membra sibi supponere, & and culmen singularitatis jamdudum erupit, ut & None Subesse, & solus velit omnibus Presse.
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Cum hunc nodum Gordianum (Gregorianum dicerem) solverint adversarii, duriorem iis adhuc provinciam imponam, ut argumento aliquo solido confirment, dignitatis Petri praerogativam ad omnes successores quales tandem cunque fuerint, jure veluti haereditario pertinere, quasi Christus principatus si quis tandem, sit, seu primatus potiùs in Ecclesiâ fundandâ honorem non Petri personae & fidei,
Cum hunc nodum Gordianum (Gregorianum dicerem) solverint Adversaries, duriorem iis Adhoc provinciam imponam, ut Argumento Aliquo solido confirment, dignitatis Petri praerogativam ad omnes successores quales tandem cunque fuerint, jure Veluti haereditario pertinere, quasi Christus Principatus si quis tandem, sit, seu Primatus potiùs in Ecclesiâ fundandâ Honor non Petri personae & fidei,
ego itidem tibi profiteor me tibi primùm claves ▪ regni coelorum in manus daturum, teque intra Ecclesiae fundamenta seu lapidem pretiosum in primo ordine positurum.
ego itidem tibi profiteor me tibi primùm claves ▪ Regni Coelorum in manus daturum, teque intra Ecclesiae Fundamenta seu lapidem pretiosum in primo Order positurum.
Quem honorem Petri successor, ideo sibi nequit arrogare, quia Petrus sibi aeternùm retinet: non secus ac Abrahamo patri fidelium, & Patriarchis in vet.
Whom Honor Petri successor, ideo sibi nequit arrogare, quia Peter sibi aeternùm retinet: non secus ac Abrahamo patri Fidelium, & Patriarchs in vet.
Si haec pontificiis ratio minus allubescat, assignent ipsi rationem cur Petro soli succedatur in honore, non itē reliquis? seu potiùs cur Petro ipsi in principatu succedatur, non in Apostolatu:
Si haec Pontificis ratio minus allubescat, assignent ipsi rationem cur Peter soli succedatur in honore, non itē reliquis? seu potiùs cur Peter ipsi in principatu succedatur, non in Apostolatu:
si Apostolatus in exemplum trahi nequit, nedum principatus ille quem fingunt Apostolorum? ut hoc peracutum Junii telum frustrentur, nunquam tamen Tertulliani interrogationi satisfacient.
si Apostolatus in exemplum trahi nequit, nedum Principatus Isle Whom fingunt Apostolorum? ut hoc peracutum Junii telum frustrentur, Never tamen Tertullian interrogationi satisfacient.
idcirco praesumis ad te derivasse hanc solvendi & ligandi potestatem, qualis tu es evertens & commutans manifestam Domini intentionem personaliter hoc Petro conferentis.
Idcirco praesumis ad te derivasse hanc solvendi & ligandi potestatem, qualis tu es evertens & commutans manifestam Domini intentionem personaliter hoc Peter conferentis.
Adde, quod si ideo Romano Episcopo primae deferendae sint, quia Petri audit successor, Hierosolomytanus & Ephesinus Patriarchae, qui Johanni & Jacobo successerunt, saltem in secundis tertiisve consisterent:
Add, quod si ideo Romano Bishop primae deferendae sint, quia Petri audit successor, Jerusalem & Ephesinus Patriarchae, qui John & Jacob successerunt, Saltem in secundis tertiisve consisterent:
Quis verò adducatur ut credat Petro mortuo Linum Petri ut fertur successorem ad clavum totius orbis Christiani sedisse, Johanne praesertim Apostolo & Marco Evangelista superstitibus? haec clarissima Ecclesiae lumina Lino nescio cui tanquam capiti subjicere cujus tandem fuerit ignorantiae, ne dicam stultitiae?
Quis verò adducatur ut Credat Peter mortuo Linum Petri ut fertur successorem ad Key totius Orbis Christians sedisse, John Especially Apostle & Mark Evangelist superstitibus? haec clarissima Ecclesiae lumina Lino nescio cui tanquam Capiti subjicere cujus tandem fuerit ignorantiae, ne dicam stultitiae?
Sed largiamur adversariis quod nunquam vi rationis, aut Scripturae authoritate evincent, dignitatem Petri successoribus in universum omnibus cōmunicatam,
said largiamur adversariis quod Never vi rationis, Or Scriptures authoritate evincent, dignitatem Petri successoribus in universum omnibus cōmunicatam,
ex Basilio inde tanquam ex capite in totum Ecclesiae corpus sanitatem derivari, demùm ex Matthaeo Parisiensi suum antistitem in Pontificem ipsum Romanum sub annum 1238. excommunicationis gladium strinxisse, quid hic comminiscuntur Romanenses? Petrum cathedram pontificalem ab Antiochiâ Romam transtulisse ibi { que } (credo Dei Termini operâ) qui nulli cedit, immotam fixisse.
ex Basilio inde tanquam ex capite in totum Ecclesiae corpus sanitatem derivari, demùm ex Matthew Parisiensi suum antistitem in Pontifex ipsum Romanum sub annum 1238. excommunicationis Gladium strinxisse, quid hic comminiscuntur Romanenses? Peter Cathedram pontificalem ab Antiochiâ Rome transtulisse There { que } (credo Dei Termini operâ) qui None cedit, immotam fixisse.
Apocryphi quidam authores aliquid memoriae produnt, quorum in multis fides laborat: nec hi tamen asserunt Petrum Romae cathedram statuminasse, nedum immobiliter, minimè omnium jure divino.
Apocrypha quidam authores Aliquid Memoriae produnt, quorum in multis fides Laborat: nec him tamen asserunt Peter Rome Cathedram statuminasse, nedum immobiliter, minimè omnium jure divino.
Narrant tantum Petrum Antiochiae Romam migrasse, ibi { que } martyrii coronâ redimitum. Palmarium planè argumentum: Petrus Romae cruci suffixus est; ergo fixit ibi cathedram pontificiam.
Narrant Tantum Peter Antioch Rome migrasse, There { que } Martyr coronâ redimitum. Palmarium planè argumentum: Peter Rome Cruci suffixus est; ergo fixit There Cathedram pontificiam.
An non Christus ipse Hierosolymae fuit in crucem sublatus, & primatus honorem loco Christus morte suâ acquirere non potuit, Petrus potuit? Istâ ratione probarem cathedram summi pontificatus in deserto statuendam, quòd ibi summus pontifex Aaron stolam pontificiam exuens expiraverit. En quò tandem recidit res:
an non Christus ipse Hierosolymae fuit in crucem sublatus, & Primatus Honor loco Christus morte suâ acquirere non Potuit, Peter Potuit? Istâ ratione probarem Cathedram summi Pontificate in Deserto statuendam, quòd There Summus pontifex Aaron Stolam pontificiam exuens expiraverit. En quò tandem recidit Rest:
fides pontificia Ecclesiae, Ecclesia pontificis Romani cathedrâ, cathedra Romani pontificis Petri successione, Petri demùm successio tenuissimâ conjecturâ ex narratione authorum fidei dubiae ductâ nititur.
fides Papal Ecclesiae, Ecclesia Pontiff Romani cathedrâ, cathedra Romani Pontiff Petri succession, Petri demùm Successio tenuissimâ conjecturâ ex narration authorum fidei dubiae ductâ Nititur.
De quâ Bellarminus ipse timidè & diffidentèr loquitur, Cùm Petrus, Domino jubente, Romam venerit, & ibi martyrium pertulerit, non improbabile est Dominum jussisse ut Romae sedem figeret,
De quâ Bellarminus ipse timidè & diffidentèr loquitur, Cùm Peter, Domino jubente, Rome venerit, & There martyrium pertulerit, non improbabile est Dominum jussisse ut Rome sedem figeret,
& Romanus pontifex ei absolutè succederet, & si fortassè non est de jure divino Romanum pontificem, quâ Romanus pontifex est succedere in praefecturâ totius Ecclesiae:
& Romanus pontifex ei absolutè succederet, & si fortassè non est de jure divino Romanum Pontifex, quâ Romanus pontifex est succedere in praefecturâ totius Ecclesiae:
quintum restat ut aggrediar, quam cum nube testium, & procellâ rationum & exemplorum obruero, magnae Babylonis necesse erit, Ut collapsa ruant subductis tecta columnis.
Quintum restat ut aggrediar, quam cum Nube Testimony, & procellâ rationum & exemplorum obruero, Great Babylonis Necessary erit, Ut collapsa ruant subductis Tecta columnis.
ad quem, teste Aeneâ, sylvio ante Concilium Nicenum parvus habebatur respectus, ut contentiones illae quae gliscebant inter Paulum & Petrum, Policarpum & Amicetum, Polycratem & Victorem, Cyprianum & Stephanum, argumento sunt:
ad Whom, teste Aeneâ, Sylvio ante Concilium Nicene Small habebatur Respectus, ut contentiones Those Quae gliscebant inter Paulum & Peter, Policarpum & Amicetum, Polycrates & Victorem, Cyprianum & Stephen, Argumento sunt:
fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la np1 fw-la fw-la fw-la, fw-la n2 fw-la fw-la fw-la fw-la fw-la cc np1, fw-la cc np1, np1 cc np1, np1 cc np1, fw-la fw-la:
cui post Concilium Nicenum, decreto generalium Conciliorum patriarcha Constantinopolitanus in omnibus etiam in ecclesiasticis exaequatus est, is in celsissimum honoris gradum supra omnes pastores & Episcopos non fuit constitutus.
cui post Concilium Nicene, Decreto generalium Conciliorum Patriarch Constantinopolitanus in omnibus etiam in ecclesiasticis exaequatus est, is in celsissimum Honoris Gradum supra omnes Pastors & Episcopos non fuit Constituted.
2 Is cujus potestas & jurisdictio Romae & suburbiorum Ecclesiarum limitibus est circumscripta, ut testatur Ruffinus, non fuit certè pastor oecumenicus & Christi vicarius generalis.
2 Is cujus potestas & Jurisdiction Rome & suburbiorum Ecclesiarum limitibus est circumscripta, ut testatur Ruffinus, non fuit certè pastor Ecumenical & Christ Vicar generalis.
crd vbz fw-la fw-la cc fw-la np1 cc fw-la fw-la fw-la fw-la fw-la, fw-la fw-la np1, fw-fr fw-la fw-la n1 fw-la cc fw-la fw-la fw-la.
3 Is à quo saepè est appellatum, ad quem appellationes prohibitae sunt, qui sibi & authoritati suae diffisus ad concilium provocavit, quod Liberium in causâ Athanasii, Innocentium in causâ Chrysostomi, Leonem in causâ Anatolii fecisse legimus, non habebatur tum temporis summus causarum ecclesiasticarum Judex.
3 Is à quo saepè est appellatum, ad Whom appellationes prohibitae sunt, qui sibi & authoritati suae diffisus ad concilium provocavit, quod Liberium in causâ Athanasius, Innocentium in causâ Chrysostomi, Leonem in causâ Anatolii To have made Legimus, non habebatur tum Temporis Summus Causarum ecclesiasticarum Judge.
& de culmine Papali deturbatus, non fuit aspectabilis Ecclesiae summus monarcha, illis saltem seculis quibus haec non abhaereticis, sed à catholicis passus est.
& de culmine Papali deturbatus, non fuit aspectabilis Ecclesiae Summus monarcha, illis Saltem seculis quibus haec non abhaereticis, sed à Catholics passus est.
Jam verò Papatum à primis ejus jactis fundamentis toties oppugnatum labefactatum penitùs eversum, scriptis patrum, mandatis principum, sententiis Academiarum, decretis Synodorum, Nicenae, Antiochenae, Sardicensis, Constantinopolitanae, Chalcedonensis, Milevitanae, Carthaginensis, Constantinopolitanae iterùm & Nicenae, Constantiensis, Pisanae, Basiliensis, communi consensu & praxi totius orbis (excipio duntaxat factionem Italicam) luculenter ostendit Reynoldus noster in colloquio cum Harto:
Jam verò Pope-hood à Primis His jactis Fundamentis Twice oppugnatum labefactatum penitùs eversum, Scriptis patrum, mandatis Principum, Sententiis Academiarum, decretis Synods, Nicene, Antiochene, Sardinian, Constantinopolitan, Chalcedonian, Milevitanae, Carthaginensis, Constantinopolitan iterùm & Nicene, constantiensis, Pisanae, Basel, Communi consensu & Praxi totius Orbis (excipio duntaxat factionem Italicam) luculenter ostendit Reynoldus Noster in colloquio cum Harto:
sic alloquitur, Superest ut hac ipsâ de re singuli quid sentiamus, proferamus neminem judicantes, aut à jure communionis aliquem, si diversum senserit amoventes.
sic alloquitur, Superest ut hac ipsâ de re Singuli quid sentiamus, proferamus neminem judicantes, Or à jure Communion aliquem, si diversum senserit amoventes.
Nec enim quisquam nostrum episcopum se episcoporum constituit, aut tyrannico terrore ad obsequendi necessitatem collegas adigit, quando habeat omnis episcopus pro licentiâ libertatis & potestatis suae arbitrium proprium, tanquam judicari ab alio non possit, quam nec ipse potest alterum judicare,
Nec enim quisquam nostrum Bishop se Bishops Constituted, Or tyrannico terrore ad obsequendi necessitatem Colleagues adigit, quando habeat omnis episcopus Pro licentiâ libertatis & potestatis suae Arbitrium proprium, tanquam judicari ab Alio non possit, quam nec ipse potest alterum judicare,
sed expectemus universi judicium Domini nostri Jesu Christi, qui unus & solus habet potestatem, & praeponendi nos in Ecclesiae suae gubernatione, & de hoc actunostro judicandi.
sed expectemus universi judicium Domini Our Jesu Christ, qui Unus & solus habet potestatem, & praeponendi nos in Ecclesiae suae gubernatione, & de hoc actunostro judicandi.
fw-la fw-la fw-la fw-la fw-la fw-la np1 fw-la, fw-la fw-la cc fw-la fw-la fw-la, cc fw-la fw-la p-acp np1 fw-la fw-la, cc fw-la fw-la fw-la fw-la.
superest ut vos omnes partim pastores ovium, partim oves pastorum, pro officii mei & praecepti Dominici ter repetiti ratione tripliciter pascam. 1. Solido doctrinae. 2. Dulci consolationis. 3. Amaro reprehensionis cibo. Quandoque enim
superest ut vos omnes Partim Pastors Sheep, Partim Owes Pastorum, Pro Officii mei & Precepts Dominici ter repetiti ratione tripliciter pascam. 1. Solido Doctrine. 2. Dulce consolationis. 3. Amaro reprehensionis Cibo. Quandoque enim
Itaque praetermissis illis fidei & morum documentis quae initio praelibavi, hunc veluti NONLATINALPHABET, & proprium hujus loci fructum vobis decerpendum offero, ut quod à Petro Dominus, idem vos à vobis ipsis percontemini priusquam in sacrum ordinem velitis cooptari.
Itaque praetermissis illis fidei & morum documentis Quae initio praelibavi, hunc Veluti, & proprium hujus loci Fruit vobis decerpendum Offer, ut quod à Peter Dominus, idem vos à vobis Ipse percontemini priusquam in sacrum ordinem velitis cooptari.
durissimam hanc provinciam Dominus Petro non priùs imposuit, quàm amorem ejus triplici interrogatione velut triplici tactu ad lapidem Lydium, examinasset:
durissimam hanc provinciam Dominus Peter non priùs imposuit, quàm amorem His triplici interrogatione velut triplici tactu ad lapidem Lydium, examinasset:
charitas tamen Christi nos cogit, si digni pastores haberi volumus. 2 Acerbum est ab oculis fori & Curiae & Academiae conspectu jucundissimo perpetuò, quasi exulare,
charitas tamen Christ nos cogit, si Worthy Pastors haberi volumus. 2 Acerbum est ab oculis Fori & Curiae & Academiae conspectu jucundissimo perpetuò, quasi exulare,
charitas tamen Christi hoc saepè flagitat, si digni Pastores haberi volumus. 6 Arduum est cum haereticis, schismaticis, mundanis, voluptuariis, Atheis, & universo Satanae exercitu manum conserere:
charitas tamen Christ hoc saepè flagitat, si Worthy Pastors haberi volumus. 6 Arduum est cum Heretics, schismaticis, mundanis, voluptuariis, Atheists, & universo Satan exercitu manum conserere:
in locum sanctum intrudunt potiùs quàm ingrediuntur, priusquam cordi sanctitas, aut pectori Urim aut Thummim insculpantur, aut aurea linguarum tintinnabula comparaverint, aut Thoracem Judicii optimarum artium gemmis distinxerint, aut mala virtutum granata maturuerint, aut duos Onychas Veteris & Novi Testamenti sint humeris ferendo.
in locum sanctum intrudunt potiùs quàm ingrediuntur, priusquam Cordii Sanctitas, Or pectori Urim Or Thummim insculpantur, Or Aurea Linguarum tintinnabula comparaverint, Or Thoracem Judicii optimarum Arts Gemis distinxerint, Or mala Virtues Granata maturuerint, Or duos Onychas Veteris & Novi Testamenti sint humeris ferendo.
Hic quoque ubi nimiùm oportebat, locum habet illud Thucydidis diverbium, NONLATINALPHABET. Hic quoque Archidamo opus est monitore, aut adde viribus, aut addime animo.
Hic quoque ubi nimiùm Opportune, locum habet illud Thucydidis Diverbium,. Hic quoque Archidamo opus est monitore, Or add viribus, Or addime animo.
Ita enim plerum que comparatum est, ut qui minimè possunt, & pessimè soleant hoc sacrosancto munere defungi, froenis tamen à ministerio verbi cohibendi sint;
Ita enim plerum que comparatum est, ut qui minimè possunt, & pessimè soleant hoc sacrosancto munere defungi, froenis tamen à Ministerio verbi cohibendi sint;
Hieronymus enim defugisse hoc onus excusatione aetatis legitur, Moses linguam impeditam obtendisse, Paulus exclamasse, quis ad haec idoneus? Augustinus ubertim flevisse quòd intelligeret, inquit Possidonius, quam multis periculis haec Sacerdotis functio exposita esset at { que } obnoxia.
Hieronymus enim defugisse hoc onus excusatione aetatis legitur, Moses Linguam impeditam obtendisse, Paulus exclamasse, quis ad haec Idoneus? Augustine ubertim flevisse quòd intelligeret, inquit Posidonius, quam multis Periculis haec Sacerdote Functio exposita esset At { que } obnoxia.
Jesu bone, quis gemitus? qui ejulatus? quae cibi interdictio? quae fuga oculorum omnium? tum primùm & solùm avunculo succensebat, querebatur se ferre non posse juvenilem aetatem incongruum sacerdotio: sed quanto magis repugnabat, tanto magis in se omnium studia concitabat,
Jesu bone, quis gemitus? qui ejulatus? Quae cibi interdictio? Quae fuga oculorum omnium? tum primùm & solùm avunculo succensebat, querebatur se Far non posse juvenilem aetatem incongruum Sacerdotal: sed quanto magis repugnabat, tanto magis in se omnium Studia concitabat,
Caeterùm, ut officii hujus onus & amplitudo plurimùm deprimit, ita dignitas erigat animos nostros necesse est, cum seriò cogitemus Christum Dominum praetiosissimum illud depositum, pro quo animam suam posuit, oves illas pro quibus pastor se devovit, oves pro quibus tanquam ovis est ductus ad mactandum, illas inquam oves quas sanguine suo abluit,
Caeterùm, ut Officii hujus onus & amplitudo plurimùm deprimit, ita dignitas Erigat Animos nostros Necessary est, cum seriò Cogitemus Christ Dominum praetiosissimum illud depositum, Pro quo animam suam He placed, Owes Illas Pro quibus pastor se devovit, Owes Pro quibus tanquam ovis est ductus ad mactandum, Illas inquam Owes quas sanguine Sue abluit,
Non poterat Christus singularis illius amoris quo Johannem prae caeteris est complexus, luculentius specimen edere, quam cum inter horrendos animi corporisque cruciatus jamjam expiraturus matrem ipsi commendavit hisce verbis, Ecce matrem tuam: vobis verò etiam quam matre non minus charam habuit dilectissimam sponsam commendatam reliquit, vosque ejus custodes & tutores constituit.
Non poterat Christus singularis Illius amoris quo John Prae caeteris est complexus, luculentius specimen Eat, quam cum inter horrendos animi corporisque Cruelties jamjam expiraturus matrem ipsi commendavit hisce verbis, Ecce matrem tuam: vobis verò etiam quam matre non minus Charam Habuit dilectissimam Spouse commendatam reliquit, vosque His custodes & tutores Constituted.
ita ex eodem fonte non vulgaris consolatio ovibus arcessenda est, cum subinde recolant eas Christo tam charas esse, ut ex ipsarum curâ & solicitudine amorem nostrum erga ipsum metiatur:
ita ex Eodem Fonte non vulgaris consolatio ovibus arcessenda est, cum Subinde recolant eas Christ tam charas esse, ut ex ipsarum curâ & solicitudine amorem nostrum Erga ipsum metiatur:
unde verè & severè ratiocinatur Gregorius, Si dilectionis testimonium est cura pastoralis, quisquis virtutibus pollens gregem Dei renuit pascere, summum pastorem convincitur non amare.
unde verè & severè ratiocinatur Gregorius, Si dilectionis testimonium est Cure Pastoralis, quisquis virtutibus pollens gregem Dei Renew pascere, summum Pastorem convincitur non amare.
ideò spiritus cum fonitu veluti turbinis specie linguarum ignearum in Apostolos illapsus est, ut disceremus eos pastores Spiritu sancto repleri, quorum linguae sunt zelo Dei accensae,
ideò spiritus cum fonitu Veluti turbinis specie Linguarum ignearum in Apostles illapsus est, ut disceremus eos Pastors Spiritu sancto repleri, quorum linguae sunt Zeal Dei accensae,
Cuiconsonant aurea Aaronis tintinnabula scitè pulsante ea Gregorio magno, Scriptum est, inquit, audiatur sonitus quando ingreditur, vel egreditur sanctuarium in conspectu Domini,
Cuiconsonant Aurea Aaronis tintinnabula scitè pulsante ea Gregorio magno, Scriptum est, inquit, audiatur sonitus quando ingreditur, vel egreditur sanctuarium in conspectu Domini,
& non moriatur, sacerdos namque ingrediens vel egrediens moritur si de eo sonitus non auditur, quia iram contra se occulti judicis erigit, qui sine sonitu praedicationis incedit.
& non moriatur, sacerdos namque Ingrediens vel egrediens moritur si de eo sonitus non auditur, quia iram contra se occulti Judges erigit, qui sine sonitu praedicationis Incedit.
Equidem ab iis vehementer dissentio, qui eos tantùm agnoscunt pastores, quibus oves unius caulae (quam parochiam seu congregationem dictitant) septis conclusae commendantur:
Equidem ab iis Forcefully dissentio, qui eos tantùm agnoscunt Pastors, quibus Owes unius caulae (quam parochiam seu congregationem dictitant) septis conclusae commendantur:
nunc verò, ut scitè Bernardus, Canales multos hodie habemus in Ecclesiâ, conchas paucas, tantae charitatis sunt, per quos nobis fluenta coelestia dimanant, ut priùs effundere quàm infundi velint, loqui quàm audire paratiores, prompti docere quod nunquam didicerunt.
nunc verò, ut scitè Bernard, Channels multos hodie habemus in Ecclesiâ, conchas paucas, Tantae charitatis sunt, per quos nobis fluenta coelestia dimanant, ut priùs effundere quàm infundi velint, loqui quàm Audire paratiores, prompti docere quod Never didicerunt.
Nec sanè mirum est hos saepiùs de faece (utaiunt) haurire, cùm tam facilè ubivis exiguum illud, quod plerumque non ex ipsis fontibus coelestis doctrinae,
Nec sanè Mirum est hos saepiùs de Faece (utaiunt) haurire, cùm tam facilè ubivis exiguum illud, quod plerumque non ex Ipse fontibus coelestis Doctrine,
Hos tamen angustos canales, seu potiùs fractas cisternas aquam continere non valentes, tubis illis aureis longè capacissimis praefero, in quibus aquae coelestes, quia meatus obturati sunt, putrescunt.
Hos tamen angustos Channels, seu potiùs fractas cisternas aquam continere non valentes, tubis illis aureis long capacissimis praefero, in quibus Water coelestes, quia meatus obturati sunt, putrescunt.
Nolo in eos aliquid acerbiùs statuere, quàm statuit olim ipse Gregorius; Sunt nonnulli, inquit, qui magnis muneribus ditati, dum solis contemplationis studiis inardescunt, parere utilitati proximorum praedicatione refugiunt, secretum quietis diligunt, secessum speculationis petunt;
Nolo in eos Aliquid acerbiùs statuere, quàm statuit Once ipse Gregorius; Sunt Nonnulli, inquit, qui magnis muneribus ditati, dum solis contemplationis studiis inardescunt, parere utilitati proximorum predication refugiunt, secretum quietis Love, secessum speculationis petunt;
Sed ut clariùs adhuc perspiciatis, in quos orationis meae aculei erigantur, NONLATINALPHABET, Pastores in quatuor genera dispertiam, aut enim ex iis sunt qui omninò non pascunt, aut non oves, aut non Christi oves, aut noncibo idoneo. 1 Genus eorum est, qui nec se pascunt,
said ut clariùs Adhoc perspiciatis, in quos orationis meae aculei erigantur,, Pastors in quatuor genera dispertiam, Or enim ex iis sunt qui omninò non pascunt, Or non Owes, Or non Christ Owes, Or noncibo idoneo. 1 Genus Their est, qui nec se pascunt,
Ex hoc genere alii sicci sunt & sobrii, qui abdicatis bonarum artium, & sacrarum literarum studiis, se curâ rei familiaris & negotiis secularibus ferè implicant:
Ex hoc genere alii sicci sunt & sobrii, qui abdicatis bonarum Arts, & sacrarum Literarum studiis, se curâ rei familiaris & negotiis secularibus ferè implicant:
fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la n1:
sed Veneri & Baccho diurna & nocturna sacra faciunt, quo cum incaluerint in Magistratus, in privatos, in optimum quemque, in omnes ordines (horresco referens) in religionem, in fidem, in sacram Scripturam, in Deum ipsum despumant:
sed Veneri & Baccho diurna & nocturna sacra faciunt, quo cum incaluerint in Magistratus, in privatos, in optimum quemque, in omnes ordines (Horresco referens) in religionem, in fidem, in Sacrament Scripturam, in God ipsum despumant:
ad extremum, postquam patrimonium, famam, fidem, tempus, ingenium, omnesque animi & corporis dotes in foedissimas voluptates profuderint & prodegerint, turpem vitam infami exitu concludunt, nescias priusne animam an crapulam exhalent.
ad extremum, Postquam patrimonium, famam, fidem, Tempus, ingenium, Omnesque animi & corporis dotes in foedissimas pleasures profuderint & prodegerint, turpem vitam infami exitu concludunt, Nescias priusne animam an crapulam exhalent.
Orem stupendam & inauditam sues Arabia non capit, Paradisus capit? Immunda animalia aë Arabicus non alit, Academicus alit? Nihil potuit profuso nepoti in Evangelio miseriùs obtingere, quàm utpasceret porcos, quantò deteriùs cùm ecclesiis Christiagitur, quas pascunt porci? quis talia fando aut cogitando temperet à lacrymis? quis ferat, ut hi quos oportebat, seu exempla proponi innocentiae, continentiae, temperantiae, industriae,
Orem stupendam & inauditam sues Arabia non Capital, Paradise Capital? Impure animalia aë Arabicus non alit, Academic alit? Nihil Potuit profuso nepoti in Evangelio miseriùs obtingere, quàm utpasceret porcos, quantò deteriùs cùm Ecclesiis Christiagitur, quas pascunt Porci? quis Talia Fando Or cogitando temperet à lacrymis? quis ferat, ut him quos Opportune, seu exempla proponi innocentiae, continentiae, temperantiae, industriae,
& virtutum omnium, monstra sint hominum, & prodigia vitiorum omnium, & in coeno volutentur, quorum munus est animas ad coelum evehere? qui odorem vitae ad vitam spitare debuerant, ut hi crapulam & teterrimos fumos exhalent? qui Nectar & Ambrosiam aliis propinare, ut ii turpitudinum & flagitiorum omnium sentinam exhauriant? Attamen ex hac hominum colluvie nonnulli ad meliorem frugem,
& Virtues omnium, Monstra sint hominum, & Prodigies Vitiorum omnium, & in coeno volutentur, quorum munus est animas ad coelum evehere? qui odorem vitae ad vitam spitare debuerant, ut him crapulam & teterrimos fumos exhalent? qui Nectar & Ambrosiam Others propinare, ut ii turpitudinum & flagitiorum omnium sentinam exhauriant? Attamen ex hac hominum colluvie Nonnulli ad meliorem frugem,
cc fw-la fw-la, fw-la fw-la fw-la, cc fw-la fw-la fw-la, cc p-acp fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la n1? fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la uh fw-la cc fw-la fw-la n1? fw-fr n1 cc fw-la fw-la fw-la, fw-la crd fw-la cc fw-la fw-la fw-la j? fw-la fw-la fw-la fw-la j av-j fw-la fw-la fw-la,
at ea via jamdiu obstructa est, nec alia patet magis compendiaria, quàm per aedes Junonu Monetae. Quo tandem ore populum Israeliticum vilissimae superstitionis & ridiculae idololatriae postulabimus, quòd vitulum aureum coluerit, si docti etiam Apuleii expatientur in laudes asini aurei? Frustra vociferamur Sacerdotia, Prebendas & emolumenta ecclesiastica ferè omnia venalia esse, si non desint inter nos qui officia, sodalitia, praefecturas, suffragia, fidem, religionem, jusjurandum, hastae subjiciunt.
At ea via jamdiu obstructa est, nec Alias patet magis compendiaria, quàm per aedes Junonu Monetae. Quo tandem over Populum Israelites vilissimae superstitionis & ridiculae Idolatry postulabimus, quòd Vitulum Aureum coluerit, si Learned etiam Apuleii expatientur in laudes Dons Aurei? Frustra vociferamur Priesthood, Prebendas & emolumenta ecclesiastica ferè omnia venalia esse, si non desint inter nos qui Offices, sodalitia, praefecturas, suffragia, fidem, religionem, jusjurandum, hastae subjiciunt.
2 Ne longè abeam illos noto, qui bonarum artium studiis perpetuò affixi, & in sacrae Scripturae & sanctorum patrum lectione defixi, commentationes suas inclusas nec linguâ nec stylo in veritatis lucem proferunt.
2 Ne long abeam Illos noto, qui bonarum Arts studiis perpetuò affixi, & in Sacrae Scriptures & sanctorum patrum lectione defixi, commentationes suas inclusas nec linguâ nec stylo in veritatis lucem proferunt.
Spartae olim laudi dabatur, quod in eâ homines optimè consenescerent, at hoc ipsum maximè vitio vertitur Academiis nostris, quòd in iis doctissimi viri de maturo in vineam Dominicam ingressu neutiquam soliciti, pessimè consenescant:
Sparta Once laudi dabatur, quod in eâ homines optimè consenescerent, At hoc ipsum maximè vitio vertitur Academiis nostris, quòd in iis doctissimi viri de maturo in vineam Dominicam ingressu neutiquam soliciti, pessimè consenescant:
siquidem Academiae sunt Ecclesiae & Reipublicae seminaria, in quibus plerunque feracissima ingenia, ut rosae eodem horto diutiùs consistentes sylvescunt, aut sterilescunt, translatione verò & ipsâ plantatione proficiunt.
siquidem Academiae sunt Ecclesiae & Reipublicae seminaria, in quibus plerunque feracissima Ingenia, ut Rosae Eodem Horto diutiùs consistentes sylvescunt, Or sterilescunt, Translation verò & ipsâ plantation proficiunt.
Hierosolymae moram 40. duntaxat dierum Christus Apostolis imperavit, Ecclesia mater indulgentissima tot annorum commorationem in hac florentissimâ Academiâ sacrarum literarum, studiosis etiam sacerdotio aut dignitate Ecclesiasticâ auctis, quibusdam de causis indulget:
Hierosolymae moram 40. duntaxat Days Christus Apostles imperavit, Ecclesia mater indulgentissima tot Annorum commorationem in hac florentissimâ Academiâ sacrarum Literarum, studiosis etiam Sacerdotal Or dignitate Ecclesiasticâ auctis, Some de Causis indulget:
Cedrorum duo genera, refert Plinius, unum quod floret quidem, fructum verò nullum affert; alterum quod flore caret, fructus tamen ubertate hunc defectum quodammodo compensat:
Cedrorum duo genera, refert Pliny, Unum quod floret quidem, Fruit verò nullum affert; alterum quod flore caret, fructus tamen ubertate hunc defectum quodammodo compensat:
qui festinant & sacris quam primum ordinibus initiantur, flosculos emittunt, hoc est, ostentationis pleni sunt, fructum verò perexiguum, aut nullum ferunt:
qui Hastening & sacris quam primum ordinibus initiantur, flosculos emittunt, hoc est, ostentationis Plenty sunt, Fruit verò perexiguum, Or nullum ferunt:
superest igitur ut verbi praecones futuri maturent, & praecocibus tardiùs cunctatoribus citiùs Ecclesiastico muneri se accingant, ita fiet ut quod de patre refert Ausonius: Maturam frugem flore manente ferant.
superest igitur ut verbi Praecones Future maturent, & praecocibus tardiùs cunctatoribus citiùs Ecclesiastic muneri se accingant, ita fiet ut quod de patre refert Ausonius: Maturam frugem flore manente ferant.
reliquos verò ex Academiâ, sive doctores, sive pastores, suo in genere suspiciendos foenum esse oportet? Attamen inquiunt, iniquè iis qui Calvino minus favent, symbolismus cum pontificiis impingitur:
Reliquos verò ex Academiâ, sive Doctors, sive Pastors, Sue in genere suspiciendos Faenum esse oportet? Attamen inquiunt, iniquè iis qui Calvino minus favent, symbolismus cum Pontificis impingitur:
sed tanquam suas, non tanquam Christi, gloriam suam in iis pascendis quaerunt, non Christi, emolumentum suum, non Christi. Hos Paulus perstringit, Phil. 2.21. Omnes (inquit) quae sua sunt quaerunt, non quae sunt Jesu Christi:
sed tanquam suas, non tanquam Christ, gloriam suam in iis pascendis quaerunt, non Christ, Emolument suum, non Christ. Hos Paulus perstringit, Philip 2.21. Omnes (inquit) Quae sua sunt quaerunt, non Quae sunt Jesu Christ:
& debilitatas non penitus profligatas & amissas, labem originis nemini unquam fraudi fuisse, justificationum impii non in solidum imputatae Christi justitiae ascribendam, suas inhaerentis justitiae partes esse.
& debilitatas non penitus profligatas & amissas, labem originis Nobody unquam fraudi Fuisse, justificationum Impious non in Solidum imputatae Christ justitiae ascribendam, suas inhaerentis justitiae parts esse.
Christum morte suâ nobis exemplum patientiae exhibuisse, non NONLATINALPHABET pro peccatis persolvisse, fiduciam salutis propriae à praesumptione parum ut nihil differre, tutius esse à parte Bellarmini quàm Calvini stare;
Christ morte suâ nobis exemplum patientiae exhibuisse, non Pro peccatis persolvisse, fiduciam Salutis propriae à presumption Parum ut nihil differre, Tutius esse à parte Bellarmini quàm Calvin stare;
Calvinum enim blasphemias in Christum eructare, horrorem aeternae mortis, & desperationem illi impingere in commentariis foedè hallucinari, non unquam ut ipsorum verbis utar, Judaizare,
Calvinum enim blasphemias in Christ eructare, horrorem aeternae mortis, & desperationem illi impingere in commentariis foedè hallucinari, non unquam ut Ipsorum verbis utar, Judaize,
& in multis Arrianizare, ut de reliquis notis quas alii eluerunt nihil dicam, quid hoc sibi vult calumniae de Ar•i•nismo? nunquid Calvinus ejus { que } discipuli qui in Arrianos non stylum modo sed & gladium strinxerunt, nuper evaserunt Arriani? Scitè Poeta ille, aversus sycophantae morsum nullum datur remedium:
& in multis Contra, ut de reliquis Notes quas alii eluerunt nihil dicam, quid hoc sibi vult calumniae de Ar•i•nismo? Whether Calvinus His { que } Disciples qui in Arrianos non stylum modo sed & Gladium strinxerunt, nuper evaserunt Arians? Scitè Poeta Isle, aversus Sycophants morsum nullum datur remedium:
Attamen quaero, quibus fidiculis è Calvini dictis aut scriptis elicient, aut Judaismum, aut Arrianismum? Calvinus (inquiunt) in sacrae paginae sensibus investigandis ferè vias à patribus tritas & consignatas relinquit: & saepè Rabinorum;
Attamen Quaero, quibus fidiculis è Calvin dictis Or Scriptis elicient, Or Judaismum, Or Arrianismum? Calvinus (inquiunt) in Sacrae paginae sensibus investigandis ferè Ways à Patribus tritas & consignatas relinquit: & saepè Rabinorum;
est etiam ubi Arrianorum vestigiis insistit: Judaizat ergo, ergo Arrianizat Calvinus, mirum ni Papizet etiam: certè enim non rarò in sacrae Scripturae expositione patres deserit, & Pontificiorum Interpretum vestigia premit.
est etiam ubi Arrianorum vestigiis insistit: Judaizat ergo, ergo Arrianizat Calvinus, Mirum ni Papizet etiam: certè enim non rarò in Sacrae Scriptures exposition patres deserit, & Pontiffs Interpreters vestigia premit.
Quid hic tandem dignum virgulâ censoriâ? Nunquamne licet in sacrorum oraculorum interpretatione à sanctis patribus dissentire? Assentiuntur ipsi patres licere;
Quid hic tandem dignum virgulâ censoriâ? Nunquamne licet in Sacred oraculorum Interpretation à sanctis Patribus dissentire? Assentiuntur ipsi patres licere;
sed commodissimae interpretationi constare, ille ingenuè fatetur. Patres saepè genuinum Scripturae sensum non assequi, quem tamen recentiores Theologi multum indagando repererunt:
sed commodissimae interpretationi constare, Isle ingenuè fatetur. Patres saepè genuinum Scriptures sensum non Assequi, Whom tamen recentiores Theologians multum indagando repererunt:
necesse est (inquit) fateamur, nisi praeclarissimis ingeniis ingrati esse volumus, plurima in Mose & Prophetis esse, nostro hoc aevo doctorum hominum diligentiâ multô accuratiùs quàm unquam anteà explicata.
Necessary est (inquit) fateamur, nisi praeclarissimis ingeniis ingrati esse volumus, Many in Mose & Prophetess esse, nostro hoc aevo doctorum hominum diligentiâ multô accuratiùs quàm unquam anteà explicata.
Si hoc sit vitio vertendum, faba cudenda erit in B. Hieronymum, qui in historiâ Melchizedeci illustrandâ quinque patrum sententias Hebraeorum opinioni posthabuit:
Si hoc sit vitio vertendum, faba cudenda erit in B. Hieronymus, qui in historiâ Melchizedeci illustrandâ Quinque patrum sententias Hebrews opinioni posthabuit:
Augustinus itidem ejusdem criminis affinis est, qui in Scripturae loco quodam explicando Cyprianum prius secutus, posteà incidit in aliam ejusdem loci in Tycone Donatistà expositionem;
Augustine itidem ejusdem Criminis affinis est, qui in Scriptures loco Quodam explicando Cyprianum prius Secutus, posteà incidit in aliam ejusdem loci in Tycone Donatistà expositionem;
Quid Hieronymum aut Augustinum commemoro? in B. Apostolum & Christum Dominum restat ut hi censores Calvino mastiges animadvertant, qui quasdam veteris instrumenti sententias ad normam Pharisaeorum ita interpretantur, ut ex iis resurrectionis doctrinam eliciant.
Quid Hieronymus Or Augustinum commemoro? in B. Apostolum & Christ Dominum restat ut him censores Calvino mastiges animadvertant, qui quasdam veteris Instrument sententias ad Norman Pharisees ita interpretantur, ut ex iis resurrectionis Doctrinam eliciant.
Occurrent sat scio Christum Dominum, & B. Apostolum, & sanctos patres Hieronymum & Augustinum praelibatas interpretationes non ideò suo calculo comprobasse,
Occurrent sat scio Christ Dominum, & B. Apostolum, & sanctos patres Hieronymus & Augustinum praelibatas Interpretations non ideò Sue calculo comprobasse,
j vvn fw-la np1 fw-la, cc np1 np1, cc fw-la fw-la np1 cc np1 fw-la fw-la fw-la fw-la fw-la fw-la n1,
agnosco & addo, nisi livor in Genevates, aut propensior affectus in Romanenses eos transversos ageret; idem de Calvini & Anglo-Genevensium annotationibus aut interpretationibus à patrum orbitâ deflectentibus statuissent.
agnosco & Addo, nisi livor in Genevates, Or propensior affectus in Romanenses eos transversos ageret; idem de Calvin & Anglo-Genevensium annotationibus Or interpretationibus à patrum orbitâ deflectentibus statuissent.
quoties enim eos audivimus pro suggestu in Bellarminum & Jesuitas involantes? Nescio tamen quonam malo fato accidat, ut cùm in Scismaticos, quos Puritanos indigitant, miseros homines,
How often enim eos audivimus Pro suggestu in Bellarminum & Jesuitas involantes? Nescio tamen quonam Malo fato accidat, ut cùm in Schiismaticos, quos Puritanos indigitant, miseros homines,
Equidem non arbitror quenquam eorum qui Calvinum toties convitiis proscindunt in pontificiorum castra migrasse, illud tamen ausim affirmare, illos qui Bellarmino aequiores sunt, quàm Calvino à Papismo propiùs abesse, quàm illum strenuum Christi athletam ab Arrianismo.
Equidem non arbitror quenquam Their qui Calvinum Twice convitiis proscindunt in Pontiffs Castles migrasse, illud tamen ausim affirmare, Illos qui Bellarmino aequiores sunt, quàm Calvino à Papismo propiùs abesse, quàm Ilum strenuum Christ Athletam ab Arrianismo.
1 Pontificiis solenne est quo doctrinae Protestantium conflent invidiam, omnes ansas arripere Calvino, Bezae, aliisque reformatae Ecclesiae Doctoribus detrahendi, detrahant hi non minus: symbolizant ergo cum pontificiis.
1 Pontificis solemn est quo Doctrine Protestantism conflent invidiam, omnes ansas arripere Calvino, Bezae, aliisque Reformed Ecclesiae Doctoribus detrahendi, detrahant him non minus: symbolizant ergo cum Pontificis.
praeferunt hi, & proferunt in concionibus, & praelectionibus spretâ Tremelianâ & quavis aliâ à reformatae Ecclesiae sive pastoribus, sive professoribus elucubratâ: symbolizant ergo cum pontificiis.
praeferunt him, & proferunt in concionibus, & praelectionibus spretâ Tremelianâ & quavis aliâ à Reformed Ecclesiae sive pastoribus, sive professoribus elucubratâ: symbolizant ergo cum Pontificis.
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3 In plerisque Academiis transmarinis, in quibus obtinet Papismus, Petrus Lumbardus, & Aquinas Neophytis in Theologiâ degustandi proponuntur, ut Papismo eos penitùs imbuant, proponunt hi suis discipulis privatim legendos,
3 In plerisque Academiis transmarinis, in quibus obtinet Papismus, Peter Lumbardus, & Aquinas Neophytes in Theologiâ degustandi proponuntur, ut Papismo eos penitùs imbuant, proponunt him suis discipulis Privately legendos,
4 Denique si valeat illud philosophicum axioma, symbolizantia elementa sunt, in quibus datur facilior transitus nullus dubito, ipsos citiùs ad pontificios, quam Calvinum ad Arrianos defecturum:
4 Denique si valeat illud philosophicum Axiom, symbolizantia Elementa sunt, in quibus datur Facilior transitus nullus dubito, ipsos citiùs ad pontificios, quam Calvinum ad Arrianos defecturum:
Obstrepentes videor audire quosdam huic orationi meae, & tragicè exclamantes, sustinebisne venerandis Doctoribus, aliisque clarissimis Academiae luminibus, apud quos Calvinus tuus meritò vapulat isto modo obtrectare? quibus liceat mihi regerere an ut Hieronem refert Aelianus anteà indoctum per morbum factum doctissimum, ita quidam apud nos per morbum animi evadunt doctissimi? siccine res habet qui ex subraucidis pontificiorum, aut Lutheranorum adversariis centonem possunt in Calvinum, Bezam, P. Martyrem, Piscatorem, aliosque orthodoxos contexere, ii soli Ambrosiâ alendi sunt;
Obstrepentes videor Audire Quosdam huic Orationi meae, & tragicè exclamantes, sustinebisne venerandis Doctoribus, aliisque clarissimis Academiae luminibus, apud quos Calvinus Thy meritò vapulat isto modo obtrectare? quibus liceat mihi regerere an ut Hieronem refert Aelianus anteà indoctum per morbum factum doctissimum, ita quidam apud nos per morbum animi evadunt doctissimi? Siccine Rest habet qui ex subraucidis Pontiffs, Or Lutherans adversariis centonem possunt in Calvinum, Bezam, P. Martyr, Piscatorem, aliosque Orthodoxos contexere, ii soli Ambrosia alendi sunt;
& omnium eruditorum judiciis explosos invehantur, eos perindè ut Galbam non vis ingenii solùm, sed & animi acris quidam dolor dicentes incendat, efficiatque ut incitata, & vehemens eorum videatur oratio:
& omnium eruditorum Judiciis explosos invehantur, eos perindè ut Galbam non vis Ingeny solùm, sed & animi acris quidam dolour Saying incendat, efficiatque ut incitata, & Violent Their Videatur oratio:
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contra verò, cùm in pontificios stantes, & erectos, & tantùm non Ecclesiae & Academiae minantes detonandum esset, omnis motus animi tanquam ventus homines deficit, & planè flaccescit oratio:
contra verò, cùm in pontificios stantes, & Erectos, & tantùm non Ecclesiae & Academiae minantes detonandum esset, omnis motus animi tanquam ventus homines deficit, & planè flaccescit oratio:
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Hic verò eorum non egemus operâ, offerunt se nobis presbyteri, seculares, doctores Sorbonici, & tota Papistarum natio (solos excipio Jesuitas) qui technas & versutias Jesuiticas, Romanorum pontificum ambitionem, Caesarum coronis imminentem,
Hic verò Their non egemus operâ, offerunt se nobis Presbyteries, Seculares, Doctors Sorbonici, & tota Papistarum Nation (solos excipio Jesuitas) qui technas & versutias Jesuiticas, Romanorum Pontificum ambitionem, Caesarum coronis imminentem,
Quid est hoc aliud, quàm cum capiti mederi debeant reduvias curare? Enimverò si Papismi suspitionem seriò à se cogitent amoliri, bonâ fide agant, pontificis in Ecclesiâ principatum, seu potestatem spiritualem, missae sacrificium, crassam praesentiam quam vocant realem, Transubstantiationis monstrum, justitiae inhaerentis perfectionem, bonorum operum meritum, invocationem Sanctorum, suffragia mortuorum, cultum imaginum,
Quid est hoc Aliud, quàm cum Capiti mederi debeant reduvias curare? Enimverò si Papism suspitionem seriò à se Cogitent amoliri, bonâ fide Agent, Pontiff in Ecclesiâ Principatum, seu potestatem spiritualem, missae Sacrificium, Crassam praesentiam quam Vocant realem, Transubstantiationis monstrum, justitiae inhaerentis perfectionem, Bonorum Operum Merit, invocationem Sanctorum, suffragia Mortuorum, cultum Imaginum,
nec aliter placari posse cōmilitonum manes, quam fi pectoribus impiis honesta vulnera accepissent: utinam Deus iis hanc cupidinem inspiraret hostem communem adoriendi, in piaculum furoris:
nec aliter placari posse cōmilitonum manes, quam Fi pectoribus impiis Honesta vulnera accepissent: utinam Deus iis hanc cupidinem inspiraret hostem communem adoriendi, in piaculum Furoris:
nec enim aliter placari possunt, Calvini, Bezae, Foxii, Anglo-Genevensium, & beatissimorum Martyrum manes, quos irritarunt, quam si Ecclesiis reformatis hostium pontificiorum devictorum manubias consecrent.
nec enim aliter placari possunt, Calvin, Bezae, Foxii, Anglo-Genevensium, & beatissimorum Martyrs manes, quos irritarunt, quam si Ecclesiis reformatis Enemies Pontiffs devictorum manubias consecrent.
Haec habui, quae in malos pastores, qui aut omninò non pascunt, aut se pascunt, non oves, aut oves pascunt, at non Christi, aut Christi oves pascunt, at non salubri gramine,
Haec habui, Quae in Malos Pastors, qui Or omninò non pascunt, Or se pascunt, non Owes, Or Owes pascunt, At non Christ, Or Christ Owes pascunt, At non salubri gramine,
sed noxiis herbis in hoc tempus dicerem, in quibus si quid mordaciùs videatur, Hieronymi verbis obsecro, ut non tam meae putetis austeritatis esse quam morbi, putridae carnes ferro curantur,
sed noxiis herbis in hoc Tempus dicerem, in quibus si quid mordaciùs Videatur, Hieronymus verbis Obsecro, ut non tam meae putetis austeritatis esse quam Morbi, Putrid carnes Ferro curantur,
Accedit, viri, patres & fratres in Christo dilectissimi, quod Academiae jam valedicturus, & postremam apud vos concionem habiturus, nihil ausus sim dissimulare, quod ex usu Academiae aut Ecclesiae arbitrarer clero proponere, cujus saluti & honori velificari, vel cum famae meae naufragio libentissimè velim.
Accedit, viri, patres & Brothers in Christ dilectissimi, quod Academiae jam valedicturus, & postremam apud vos concionem habiturus, nihil ausus sim dissimulare, quod ex usu Academiae Or Ecclesiae arbitrarer Clero proponere, cujus Saluti & honori velificari, vel cum Famae meae naufragio libentissimè velim.
si summum pastorem & Archiepiscopum animarum, eo quo par est affectu colatis, nobiliorem partem gregis Dominici vestrae prudentiae & potestati commissam summâ fide & diligentiâ curate, agnos tenellos spe lactate,
si summum Pastorem & Archbishop animarum, eo quo par est affectu colatis, nobiliorem partem Gregis Dominici Vestrae prudentiae & Power Commissam summâ fide & diligentiâ curate, Agnos tenellos See lactate,
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Cogitate (quaeso) & vestris ponderibus examinate, quanti sanguis talium ovium vobis constabit, si vestrâ sive NONLATINALPHABET, sive NONLATINALPHABET, sive in curiâ, sive absentiâ, sive indulgentiâ, sive pusillanimitate perierint.
Cogitate (quaeso) & vestris ponderibus examinate, quanti sanguis talium Sheep vobis constabit, si vestrâ sive, sive, sive in curiâ, sive absentiâ, sive indulgentiâ, sive pusillanimitate perierint.
Errent licet planetae, absit ut stellae fixae, quales vos estis in hac Academiae spherâ, motu irregulari ferantur, absit talis inter doctores contentio, qualem inter censores Livius deplorat, inquiens, Inter Marcum Lucium & Claudium Neronem foedum certamen inquinandi famam alterius cum suae famae dispendio factum est:
Errent licet planetae, absit ut Star Fixed, quales vos Ye are in hac Academiae spherâ, motu irregulari ferantur, absit Talis inter Doctors Contention, qualem inter censores Livius deplorate, inquiens, Inter Marcum Lucium & Claudium Neronem foedum certamen inquinandi famam alterius cum suae Famae dispendio factum est:
sicut antehac summâ cum vestrâ laude fecistis, fortiter & alacriter occurrite, ne ad horam quidem cedite, nulli liceat impunè per Calvini, aut Bezae, aut Anglo-Genevensium, aut quorumcun { que } aliorum latera religionem quam profitemur vulnerare:
sicut antehac summâ cum vestrâ laud Fecistis, fortiter & alacriter occurrite, ne ad horam quidem cedite, None liceat impunè per Calvin, Or Bezae, Or Anglo-Genevensium, Or quorumcun { que } Aliorum Latera religionem quam profitemur vulnerare:
ne sit integrum cuiquam dente theonino optimè de Ecclesiâ & Academiâ meritorum famam arrodere, copias conjungite, animos consociate, bonorum praesidia munite, malorum, sive infectorum, sive suspectorum, sive profligatorum,
ne fit integrum cuiquam dent theonino optimè de Ecclesiâ & Academiâ meritorum famam arrodere, copias conjungite, Animos consociate, Bonorum Praesidia munite, malorum, sive infectorum, sive suspectorum, sive profligatorum,
& perditorum conatus reprimite, cuniculos detegite, claudestinos caetus dissipate, nullius mortalium in causâ Dei immortalis, aut rationem habete, aut minas pertimescite, purpurâ enim quâ amicti estis digni non estis, nisi eam pro Christi nomine vel sanguine parati sitis vestro tingere.
& perditorum conatus reprimite, cuniculos detegite, claudestinos Caetus dissipate, Nullius mortalium in causâ Dei Immortal, Or rationem Habete, Or minas pertimescite, purpurâ enim quâ amicti Ye are Worthy non Ye are, nisi eam Pro Christ nomine vel sanguine Parati sitis Vestro tingere.
Agite itaque, lumbos succingite, gladios accingite, honestum certamen cum schismatis, haereseos, & superstitionis reliquiis, cum Atheismo, cum Papismo, cum impietate, cum audaciâ, cum ebrietate, cum crapulâ, cum avaritiâ, cum ambitione, cum munerum corruptelâ, cum carne, cum mundo, cum Satanâ committite:
Agitate itaque, lumbos succingite, gladios accingite, Honesty certamen cum Schisms, haereseos, & superstitionis reliquiis, cum Atheismo, cum Papismo, cum Impiety, cum audaciâ, cum Inebriety, cum crapulâ, cum avaritiâ, cum ambition, cum munerum corruptelâ, cum Carnem, cum mundo, cum Satanâ committite:
& facilè principe vos ipsi gloriâ & honore principes diu floreatis, & cum hanc stationem dimiseritis, in sublimiorem Ecclesiasticae dignitatis gradum, aut coelestis Hierosolymae ordines splendidissimos recipiamini:
& facilè principe vos ipsi gloriâ & honore Princes Diu floreatis, & cum hanc stationem dimiseritis, in sublimiorem Ecclesiastical dignitatis Gradum, Or coelestis Hierosolymae ordines splendidissimos recipiamini:
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cumque corollae Academicae, & humanae gloriae flosculi aruerint, aut deciderint, aureâ in coelo coronâ, Christo ipso suis manibus imponente, aeternùm refulgeatis: Cui, &c.
cumque corollae Academicae, & humanae Glory flosculi aruerint, Or deciderint, aureâ in coelo coronâ, Christ ipso suis manibus imponente, aeternùm refulgeatis: Cui, etc.
SERMONS PREACHED AT PARIS IN THE HOUSE OF THE RIGHT HONOURBLE Sr. THOMAS EDMONDS, LORD EMBASSADOR, RESIDENT IN FRANCE, LYING IN THE FAUXBURGE OF St. GERMANS, IN THE YEERES OF OUR LORD 1610, 1611, 1612.
SERMONS PREACHED AT PARIS IN THE HOUSE OF THE RIGHT HONOURBLE Sr. THOMAS EDMONDS, LORD EMBASSADOR, RESIDENT IN FRANCE, LYING IN THE FAUXBURGE OF Saint GERMANES, IN THE YEERES OF OUR LORD 1610, 1611, 1612.
THE CHECKE OF CONSCIENCE. THE XL. SERMON. ROM. 6.21. What fruit had yet then in those things, whereof yee are now ashamed? for the end of those things is death. Right Honourable, right Worshipfull, &c. NO speech of wisdome can be so discrectly uttered, but it may by ignorance be depraved:
THE CHECK OF CONSCIENCE. THE XL. SERMON. ROM. 6.21. What fruit had yet then in those things, whereof ye Are now ashamed? for the end of those things is death. Right Honourable, right Worshipful, etc. NO speech of Wisdom can be so discrectly uttered, but it may by ignorance be depraved:
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and find there something to feed upon? Paradise was the seat of mans happinesse, the garden of pleasure, the soyle of the tree of life, seated in the cleerest ayre, watered and environed with sweetest rivers, enamelled with pleasantest flowers, set by God himselfe with the choicest plants,
and find there something to feed upon? Paradise was the seat of men happiness, the garden of pleasure, the soil of the tree of life, seated in the Clearest air, watered and environed with Sweetest Rivers, enameled with Pleasantest flowers, Set by God himself with the Choicest plants,
and it is morally verified in those gracelesse hearers, to whom the Word, which is the sweet smelling savour of God to life, becommeth a savour of death. Such hearers the blessed Apostle Saint Paul sharply censureth in this chapter, who when hee preached to them salvation by the free grace of Christ,
and it is morally verified in those graceless hearers, to whom the Word, which is the sweet smelling savour of God to life, becomes a savour of death. Such hearers the blessed Apostle Saint Paul sharply censureth in this chapter, who when he preached to them salvation by the free grace of christ,
when to the comfort of all that are heavie laden with the burden of sinne, he set abroach that heavenly doctrine, where sinne abounded, there grace superabounded;
when to the Comfort of all that Are heavy laden with the burden of sin, he Set abroach that heavenly Doctrine, where sin abounded, there grace superabounded;
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they subsumed, Let us therefore continue in sinne, that grace may more abound: whereas indeed they should have inferred the cleane contrary conclusion, thus:
they subsumed, Let us Therefore continue in sin, that grace may more abound: whereas indeed they should have inferred the clean contrary conclusion, thus:
Therefore to beat them, and in them all carnall Gospellers from the former hold, St. Paul in this chapter planteth ordnance of many most forcible arguments, drawne from three principall heads.
Therefore to beatrice them, and in them all carnal Evangelists from the former hold, Saint Paul in this chapter plants ordnance of many most forcible Arguments, drawn from three principal Heads.
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1. Christ and his benefits. 2. Themselves and their former condition. 3. The comparison between a sinfull and a holy course of life, and their contrary effects.
1. christ and his benefits. 2. Themselves and their former condition. 3. The comparison between a sinful and a holy course of life, and their contrary effects.
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The effect of grace is to mortifie sinne, how then can they who have received a greater measure of grace by the merit of Christs death and buriall, continue in sinne? How can they that are dead to sinne live therein? Whereas they urged grace for liberty of sinne, the Apostle from grace enforceth sanctity of life:
The Effect of grace is to mortify sin, how then can they who have received a greater measure of grace by the merit of Christ death and burial, continue in sin? How can they that Are dead to sin live therein? Whereas they urged grace for liberty of sin, the Apostle from grace enforceth sanctity of life:
whereas they alledged their redemption for their exemption from all service, Saint Paul strongly concludes from so great a benefit, a greater tye and obligation to serve the Lord their Redeemer:
whereas they alleged their redemption for their exemption from all service, Saint Paul strongly concludes from so great a benefit, a greater tie and obligation to serve the Lord their Redeemer:
therefore we must live the life of the root, & bring forth the fruit of the spirit: If we have been planted together in the likenesse of his death, wee shall be also in the likenesse of his resurrection, knowing this, that our old man is crucified with him, that the body of sinne might be destroyed, that henceforth wee should not serve sinne, &c. 2 From themselves and their former condition, thus:
Therefore we must live the life of the root, & bring forth the fruit of the Spirit: If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection, knowing this, that our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin, etc. 2 From themselves and their former condition, thus:
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When yee were free from righteousnesse, yee were servants unto sinne; now therefore being freed from sinne, yee ought to be servants unto righteousnesse:
When ye were free from righteousness, ye were Servants unto sin; now Therefore being freed from sin, ye ought to be Servants unto righteousness:
As yee yeelded your members servants of uncleannesse and iniquity unto iniquity, so now yeeld your members servants of righteousnesse unto holinesse, &c. 3 From the comparison between the state of sin and grace, thus:
As ye yielded your members Servants of uncleanness and iniquity unto iniquity, so now yield your members Servants of righteousness unto holiness, etc. 3 From the comparison between the state of since and grace, thus:
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why goe yee about to enthrall your selves anew to your ghostly enemies, or make your selves vassals to your fleshly lusts? Observe yee not the heavie judgements of God lighting daily upon presumptuous sinners? See yee not before your eyes continuall spectacles of Gods justice? and marke yee not in them the fearfull ends of those courses, which now yee begin to take againe,
why go ye about to enthral your selves anew to your ghostly enemies, or make your selves vassals to your fleshly Lustiest? Observe ye not the heavy Judgments of God lighting daily upon presumptuous Sinners? See ye not before your eyes continual spectacles of God's Justice? and mark ye not in them the fearful ends of those courses, which now ye begin to take again,
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after yee had long left them? Beleeve yee not the words of God, Tribulation and anguish upon every soule that sinneth? for hee will wound the hairy scalpe of every one that goeth on in his wickednesse.
After ye had long left them? Believe ye not the words of God, Tribulation and anguish upon every soul that Sinneth? for he will wound the hairy scalp of every one that Goes on in his wickedness.
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and stop your eares, that yee may not heare the dreadfull threats which God thundereth out in his Law against such backsliders and relapsers as yee are:
and stop your ears, that ye may not hear the dreadful Treats which God Thundereth out in his Law against such backsliders and relapsers as ye Are:
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when free from righteousnesse, yee let loose the reines to all licentiousnesse, that yee might worke wickednesse even with greedinesse? yee glutted your selves with earthly vanities,
when free from righteousness, ye let lose the reins to all licentiousness, that ye might work wickedness even with greediness? ye glutted your selves with earthly vanities,
What gaine did yee not then greedily gape after? what preferment did yee not ambitiously seek? into what mire of impurity did not yee plunge your selves? No sinfull pleasure but yee tooke your fill of, no dish of Satan which yee left untouched;
What gain did ye not then greedily gape After? what preferment did ye not ambitiously seek? into what mire of impurity did not ye plunge your selves? No sinful pleasure but ye took your fill of, no dish of Satan which ye left untouched;
yet speake the truth between God and your owne conscience, what true delight or solid contentment tooke yee in those things? I know yee are ashamed to speake of it,
yet speak the truth between God and your own conscience, what true delight or solid contentment took ye in those things? I know ye Are ashamed to speak of it,
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and with the sow to her wallowing in the mire? Your soules have been cleansed by the bloud of your Redeemer from all spots of impurity, will yee againe pollute and soile them? It is folly eagerly to pursue that which will bring you no profit at all;
and with the sow to her wallowing in the mire? Your Souls have been cleansed by the blood of your Redeemer from all spots of impurity, will ye again pollute and soil them? It is folly eagerly to pursue that which will bring you no profit At all;
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Will yee then forsake the waies of Gods Commandements, leading to endlesse felicity, and weary your selves in the by-pathes of wickednesse, in the pursuit of worldly vanities, without hope of gaine, with certaine losse of your good name,
Will ye then forsake the ways of God's commandments, leading to endless felicity, and weary your selves in the bypaths of wickedness, in the pursuit of worldly vanities, without hope of gain, with certain loss of your good name,
nay, of your life? will yee sell heaven for the mucke of the earth? set yee so much by the transitory pleasures of sinne, mixed with much anguish and bitternesse, attended on with shame, that for them yee will be content to be deprived of celestiall joyes, the society of Archangels and Angels,
nay, of your life? will ye fell heaven for the muck of the earth? Set ye so much by the transitory pleasures of sin, mixed with much anguish and bitterness, attended on with shame, that for them ye will be content to be deprived of celestial Joys, the society of Archangels and Angels,
and the fruition of God himselfe for ever? nay, to be cast into the darke and hideous dungeon of hell, to frie in eternall flames, to be companions of ghastly fiends and damned ghosts, howling and shreeking without ceasing, complaining without hope, lamenting without end, living,
and the fruition of God himself for ever? nay, to be cast into the dark and hideous dungeon of hell, to fry in Eternal flames, to be Sodales of ghastly fiends and damned Ghosts, howling and shrieking without ceasing, complaining without hope, lamenting without end, living,
Having taken a generall survey of the whole, let us come to a more particular handling of the parts, which are three forcible arguments, to deterre all men from all vicious and sinfull courses. 1. The first ab inutili, What fruit had yee? 2. The second ab infami, Whereof yee are now ashamed.
Having taken a general survey of the Whole, let us come to a more particular handling of the parts, which Are three forcible Arguments, to deter all men from all vicious and sinful courses. 1. The First ab inutili, What fruit had ye? 2. The second ab infami, Whereof ye Are now ashamed.
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because hee found no fruit thereon. 2 Improperly, either for inward habits, which are the fruits either of the spirit, whereof the Apostle speaketh, The fruit of the spirit is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance;
Because he found no fruit thereon. 2 Improperly, either for inward habits, which Are the fruits either of the Spirit, whereof the Apostle speaks, The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance;
looking both forward and backward, forward to things to come, and backward to things past: for by remembring what is past, and fore-casting things future, he ordereth things present:
looking both forward and backward, forward to things to come, and backward to things past: for by remembering what is past, and forecasting things future, he Ordereth things present:
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for the present, in this cursory interpretation of the words it shall suffice to observe from the pretertense habuistis, had ye? not habetis, have ye? that sin,
for the present, in this cursory Interpretation of the words it shall suffice to observe from the pretertense habuistis, had you? not Habetis, have you? that since,
Musonius the Philosopher out of his owne experience teacheth us, and that truely, that if we doe any good thing with paine, the paine is soone over, but the pleasure remaineth;
Musonius the Philosopher out of his own experience Teaches us, and that truly, that if we do any good thing with pain, the pain is soon over, but the pleasure remains;
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just as the Sepia or Cuttle fish, when she is afraid to be taken, sends from her bloud like inke, whereby she so obscureth the water that the angler cannot see her.
just as the Sepia or Cuttle Fish, when she is afraid to be taken, sends from her blood like ink, whereby she so obscureth the water that the angler cannot see her.
and some foreheads of that metall that will receive no tincture of modestie, such as Zeno was in Nicephorus his story, who held it a disparagement to himselfe to commit wickednesse in secret,
and Some foreheads of that metal that will receive no tincture of modesty, such as Zeno was in Nicephorus his story, who held it a disparagement to himself to commit wickedness in secret,
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1 By distinguishing of shame, which is sometimes taken for the inward affection and irksome passion of a sinner, that hath cast any foule staine upon his conscience;
1 By distinguishing of shame, which is sometime taken for the inward affection and irksome passion of a sinner, that hath cast any foul stain upon his conscience;
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but when he is out of that state, then he feeleth the smallest sinne unrepented of as heavie as a talent of lead, able to drowne his soule in eternall perdition; as it followeth:
but when he is out of that state, then he feeleth the Smallest sin unrepented of as heavy as a talon of led, able to drown his soul in Eternal perdition; as it follows:
for the sinner propoundeth to himselfe a divers end; either gaine, which the covetous man shooteth at; or glorie, which the ambitious; or pleasure, which the voluptuous:
for the sinner propoundeth to himself a diverse end; either gain, which the covetous man shoots At; or glory, which the ambitious; or pleasure, which the voluptuous:
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but they misse their marke, and in stead of gaine, which the covetous man promised himselfe in his sinfull course of life, in his returne by weeping crosse he findeth irrecoverable losses;
but they miss their mark, and in stead of gain, which the covetous man promised himself in his sinful course of life, in his return by weeping cross he finds irrecoverable losses;
and death eternall, in Scripture termed the second death, which is the tormenting of body and soule for ever in the lake of fire and brimstone, is the full reward of sinne;
and death Eternal, in Scripture termed the second death, which is the tormenting of body and soul for ever in the lake of fire and brimstone, is the full reward of sin;
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Upon this the Apostle worketh in the words of my text, What fruit had yee in those things whereof ye are now ashamed? The burnt child doth not more dread the fire,
Upon this the Apostle works in the words of my text, What fruit had ye in those things whereof you Are now ashamed? The burned child does not more dread the fire,
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and hazzarded his life and goods, nor the intemperate gallant, tormented with an extreme fit of a burning feaver, forbeare the pouring in of wine and strong drinkes, which were the oyle that kindled and maintained the flame within his bowels,
and hazarded his life and goods, nor the intemperate gallant, tormented with an extreme fit of a burning fever, forbear the pouring in of wine and strong drinks, which were the oil that kindled and maintained the flame within his bowels,
As some parts of our bodies are more sensible than others, (the sinewie parts more than the fleshly) yet all that have life in them have some sense of paine:
As Some parts of our bodies Are more sensible than Others, (the sinewy parts more than the fleshly) yet all that have life in them have Some sense of pain:
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or needle, it is called a wound in the heart, (My heart was wounded within me.) O what paine must a wound in the heart needs be, where the least prick is death? Yet farther, that wee might not thinke this wound might bee drawne together, it is called the cutting asunder of the heart, ( Rent your hearts and not your garments:
or needle, it is called a wound in the heart, (My heart was wounded within me.) Oh what pain must a wound in the heart needs be, where the least prick is death? Yet farther, that we might not think this wound might be drawn together, it is called the cutting asunder of the heart, (Rend your hearts and not your garments:
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yet farther, that wee might not thinke any part of the heart to remaine entire, it is called the breaking of it into small pieces, and melting these also;
yet farther, that we might not think any part of the heart to remain entire, it is called the breaking of it into small Pieces, and melting these also;
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nay rents it being wounded, nay breaketh it being rent, nay melteth it being broken? This pricking, wounding, renting, breaking, melting the heart, is nothing else but remorse of conscience for some hainous and grievous sinnes, whereby Gods image in us is defaced, our credit stayned, our profession scandalized,
nay rends it being wounded, nay breaks it being rend, nay melts it being broken? This pricking, wounding, renting, breaking, melting the heart, is nothing Else but remorse of conscience for Some heinous and grievous Sins, whereby God's image in us is defaced, our credit stained, our profession scandalized,
In the godly and penitent it breedeth a loathing and detestation of sinne, and a speedy recourse to the Physitian of their soules, with sighes and groanes that cannot be expressed.
In the godly and penitent it breeds a loathing and detestation of sin, and a speedy recourse to the physician of their Souls, with sighs and groans that cannot be expressed.
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the premisses wherein are, Vanity of vanities, all is vanity and vexation of spirit: and the conclusion, Feare God, and keepe his commandements, for this is the whole man:
the premises wherein Are, Vanity of vanities, all is vanity and vexation of Spirit: and the conclusion, fear God, and keep his Commandments, for this is the Whole man:
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and in the Jewes, who when Saint Peter set before their eyes their crucifying the Lord of life, their saving a murtherer and murthering their Saviour, were pricked in heart, and said, Men and brethren, what shall wee doe? And in the Corinthians, in whom remorse of conscience like the dart of Jason wrought a strange cure, whereat the Apostle much rejoiced:
and in the Jews, who when Saint Peter Set before their eyes their crucifying the Lord of life, their Saving a murderer and murdering their Saviour, were pricked in heart, and said, Men and brothers, what shall we do? And in the Corinthians, in whom remorse of conscience like the dart of Jason wrought a strange cure, whereat the Apostle much rejoiced:
yea what clearing of your selves, yea what indignation, yea what feare, yea what zeale; in all things ye have shewed your selves to be pure in this matter.
yea what clearing of your selves, yea what Indignation, yea what Fear, yea what zeal; in all things you have showed your selves to be pure in this matter.
For this cause Saint Paul in his Epistles often rubbeth up their memory to whom hee writeth, with the consideration of their former unregenerate estate: as the Corinthians;
For this cause Saint Paul in his Epistles often rubbeth up their memory to whom he Writeth, with the consideration of their former unregenerate estate: as the Corinthians;
Neither fornicators, nor idolaters, nor adulterers, nor wantons, nor theeves, nor covetous, nor drunkards, nor extortioners shall inherite the Kingdome of God:
Neither fornicators, nor Idolaters, nor Adulterers, nor wantons, nor thieves, nor covetous, nor drunkards, nor extortioners shall inherit the Kingdom of God:
This therefore I testifie unto you, that yee walke not from henceforth as other Gentiles walk in the vanity of their mind, having their understanding darkened,
This Therefore I testify unto you, that ye walk not from henceforth as other Gentiles walk in the vanity of their mind, having their understanding darkened,
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If wee unbowell wordly pleasures and carnall delights, and take out the gall of them, that is, seriously thinke upon the bitternesse which they leave behind them, it will prove a soveraigne remedy against our spirituall blindnesse.
If we unbowel wordly pleasures and carnal delights, and take out the Gall of them, that is, seriously think upon the bitterness which they leave behind them, it will prove a sovereign remedy against our spiritual blindness.
which forced Judas to hang, and Nero to stab himselfe, Julian the Apostata to teare his bowels and throw them into the ayre, saying, Vicisti Galilaee. The greatest bodily torments that can be devised have beene borne chearfully by many Martyrs;
which forced Judas to hang, and Nero to stab himself, Julian the Apostata to tear his bowels and throw them into the air, saying, Vicisti Galilee. The greatest bodily torments that can be devised have been born cheerfully by many Martyrs;
they surely who are not perswaded hereof, who taste no bitternesse in the forbidden fruit, who can thinke of their former sinnes not only without griefe and remorse,
they surely who Are not persuaded hereof, who taste no bitterness in the forbidden fruit, who can think of their former Sins not only without grief and remorse,
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as there was in the wombe of Rebecca at the time of her labour between Jacob and Esau. Every one, that is renewed in the spirit of his mind, delighteth in the Law of God, as touching the inward man;
as there was in the womb of Rebecca At the time of her labour between Jacob and Esau Every one, that is renewed in the Spirit of his mind, delights in the Law of God, as touching the inward man;
He that truly returneth to God, and placeth his chiefe happinesse in his union with him, cannot but be offended grievously at the remembrance of those things that made a separation between him and his God.
He that truly returns to God, and places his chief happiness in his Union with him, cannot but be offended grievously At the remembrance of those things that made a separation between him and his God.
they cannot be plucked up without tearing and breaking it through contrition. That heart which hath never bin so broken up, was never thorowly weeded. Wherefore (beloved Christians) if ye desire to know whether ye are in the way of life,
they cannot be plucked up without tearing and breaking it through contrition. That heart which hath never been so broken up, was never thoroughly weeded. Wherefore (Beloved Christians) if you desire to know whither you Are in the Way of life,
When ye recall your former profanenesse, and uncleannesse, and worldlinesse, and maliciousnesse to mind, is the remembrance of these sinnes grievous unto you? is the burthen of them intolerable? are ye pricked in heart with the sting of conscience? doe your eyes melt into penitent teares? then are you quickned by the Spirit of grace,
When you Recall your former profaneness, and uncleanness, and worldliness, and maliciousness to mind, is the remembrance of these Sins grievous unto you? is the burden of them intolerable? Are you pricked in heart with the sting of conscience? do your eyes melt into penitent tears? then Are you quickened by the Spirit of grace,
then have you sense and life in you, then have your eyes been annointed with the eye-salve of the spirit, then stand ye recti in curiâ. But on the contrary, Are ye tickled with the remembrance of your former follies? can ye thinke of them without remorse? can ye speake of them without shame? can ye glory in them,
then have you sense and life in you, then have your eyes been anointed with the eyesalve of the Spirit, then stand you recti in curiâ. But on the contrary, are you tickled with the remembrance of your former follies? can you think of them without remorse? can you speak of them without shame? can you glory in them,
and your heart not smite you? then in vaine doe ye flatter your selves with the name of Professours, ye falsly arrogate to your selves the title of Sonnes of God, ye know not what regeneration or the new creature meaneth, the sunne of righteousnesse never shone upon you,
and your heart not smite you? then in vain do you flatter your selves with the name of Professors, you falsely arrogate to your selves the title of Sons of God, you know not what regeneration or the new creature means, the sun of righteousness never shone upon you,
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Wherefore examine your owne hearts and consciences, take a view of your whole life past, runne over in your mindes the vanity of your childhood, the lusts of your youth, the audacious attempts of your riper yeeres,
Wherefore examine your own hearts and Consciences, take a view of your Whole life passed, run over in your minds the vanity of your childhood, the Lustiest of your youth, the audacious attempts of your riper Years,
call your selves to an account for your unlawfull gaming and sporting, your immoderate drinking, your Lords day breaking, your lascivious dancing, your chambering and wantonnesse;
call your selves to an account for your unlawful gaming and sporting, your immoderate drinking, your lords day breaking, your lascivious dancing, your chambering and wantonness;
and if the remembrance of these your former sinnes be loathsome unto you, if the sent of them in the nostrils of your soule be like a stinking fume exhaled from the finke of originall corruption,
and if the remembrance of these your former Sins be loathsome unto you, if the sent of them in the nostrils of your soul be like a stinking fume exhaled from the fink of original corruption,
then certainly yee were never redeemed from the corruption of the world, yee never felt the pangs and throes of a new birth, your understanding was never enlightened, nor your will reformed.
then Certainly ye were never redeemed from the corruption of the world, ye never felt the pangs and throes of a new birth, your understanding was never enlightened, nor your will reformed.
and by fixing his eyes upon the brazen Serpent Christ Jesus, hath bin cured, dares not come nigh the Serpents hole, much lesse gaze upon his azure head and forked tongue.
and by fixing his eyes upon the brazen Serpent christ jesus, hath been cured, dares not come High the Serpents hold, much less gaze upon his azure head and forked tongue.
2. If the experience of the unfruitfulnesse and shamefulnesse of sinne be a speciall meanes to restraine Gods children from it, certainly the recounting of their former wayes,
2. If the experience of the unfruitfulness and shamefulness of sin be a special means to restrain God's children from it, Certainly the recounting of their former ways,
It was the practice of Saint Austine, who a little before his death caused the Penitentiall Psalmes to be written about his bed, which hee looking upon, out of a bitter remembrance of his sinnes, continually wept, giving not over, long before he gave up the ghost.
It was the practice of Saint Augustine, who a little before his death caused the Penitential Psalms to be written about his Bed, which he looking upon, out of a bitter remembrance of his Sins, continually wept, giving not over, long before he gave up the ghost.
put not these stinking weeds to our noses, but gather us a posie of the sweet flowers of Paradise, the promises of God in Christ Jesus, in which there is a savour of life, and we will smell unto it.
put not these stinking weeds to our noses, but gather us a posy of the sweet flowers of Paradise, the promises of God in christ jesus, in which there is a savour of life, and we will smell unto it.
and therefore in the country of Arabia, where almost all trees are savoury, and frankincense and myrrhe are common fire wood, Styrax (as Pliny writeth) is sold at a deare rate,
and Therefore in the country of Arabia, where almost all trees Are savoury, and frankincense and myrrh Are Common fire wood, Styrax (as pliny Writeth) is sold At a deer rate,
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the Adulterer the corruption of his owne body, the transgressing the covenant of God, the wronging and provoking his neighbour, the staine of his owne reputation, the rottennesse of his bones,
the Adulterer the corruption of his own body, the transgressing the Covenant of God, the wronging and provoking his neighbour, the stain of his own reputation, the rottenness of his bones,
and therefore no exercise of Christianity more tedious and irksome than this, because it withdraweth the mind from pleasant and delightfull objects, to behold her own deformity:
and Therefore no exercise of Christianity more tedious and irksome than this, Because it withdraweth the mind from pleasant and delightful objects, to behold her own deformity:
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after they bleed with compunction, after we have powred out our soules with sighes and groanes into the bosome of our Redeemer, his heart will melt within him,
After they bleed with compunction, After we have poured out our Souls with sighs and groans into the bosom of our Redeemer, his heart will melt within him,
then shall we see the frownes of an angry Judge, turned into the smiles of a loving Father, the crimson colour of our sins into the whitenesse of wooll, our mourning weed into a wedding garment, our sighes and sobs into exultation of spirit,
then shall we see the frowns of an angry Judge, turned into the smiles of a loving Father, the crimson colour of our Sins into the whiteness of wool, our mourning weed into a wedding garment, our sighs and sobs into exultation of Spirit,
ALL the advised thoughts and purposes of men that are not elevated above the levell of earthly desires to a higher marke than the top of worldly happinesse, fall and fasten themselves upon such things as most neerly concerne either life it selfe,
ALL the advised thoughts and Purposes of men that Are not elevated above the level of earthly Desires to a higher mark than the top of worldly happiness, fallen and fasten themselves upon such things as most nearly concern either life it self,
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As for those sensuall delights, which now (I know not how) have engrossed the name of pleasures to themselves, they receive their birth from youth, the spring of our age, their nourishment and maintenance from wealth and prosperity.
As for those sensual delights, which now (I know not how) have engrossed the name of pleasures to themselves, they receive their birth from youth, the spring of our age, their nourishment and maintenance from wealth and Prosperity.
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Howbeit, because a miserable and painfull life is a kind of sensible death, and to live and not to be reputed of, is in effect to be reputed not to be, infamy and obscurity being the death of our name,
Howbeit, Because a miserable and painful life is a kind of sensible death, and to live and not to be reputed of, is in Effect to be reputed not to be, infamy and obscurity being the death of our name,
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hence it commeth to passe, that the restlesse desires and endeavours of men for riches and honour, especially if they be pricked on forward by covetousnesse and ambition, are not much lesse eager and violent,
hence it comes to pass, that the restless Desires and endeavours of men for riches and honour, especially if they be pricked on forward by covetousness and ambition, Are not much less eager and violent,
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As the Athenians, against whom Diogenes whet his cynick tooth in the feasts of Aesculapius, even when they sacrificed to health, banqueted riotously against health;
As the Athenians, against whom Diogenes whet his cynic tooth in the feasts of Aesculapius, even when they sacrificed to health, banqueted riotously against health;
so the worldly wise man, by inordinately desiring, and craftily pursuing, and immoderately affecting the blessings of this life, loseth them and his life too:
so the worldly wise man, by inordinately desiring, and craftily pursuing, and immoderately affecting the blessings of this life, loses them and his life too:
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for these his desires and pursuits are sinnes, and by sinne all the promises and covenants of God, which are the onely deeds by which wee hold our estate in the blessings of this life, are forfeited.
for these his Desires and pursuits Are Sins, and by sin all the promises and Covenants of God, which Are the only Deeds by which we hold our estate in the blessings of this life, Are forfeited.
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whom he perswadeth that the ready way to purchase all the comforts and contentments of this life, is to fall downe and worship him, and to sell themselves with Ahab to worke wickednesse against God:
whom he Persuadeth that the ready Way to purchase all the comforts and contentment's of this life, is to fallen down and worship him, and to fell themselves with Ahab to work wickedness against God:
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For it consumeth their substance, it blasteth all the fruits of their labours, it disableth and wasteth their body miserably, troubleth their consciences, staineth their name,
For it consumeth their substance, it blasteth all the fruits of their labours, it disableth and wastes their body miserably, Troubles their Consciences, stains their name,
What fruit had yee? It was the usuall demand of one of the wisest among the Romane Judges, Cassius surnamed the Severe, in all cases of doubt, in matter of fact about the person of the delinquent, Cui bono? who gained by the bargaine? on whose side lay the advantage? assuring himselfe, that no man of understanding would put himselfe into any dishonest or dangerous action, without hope of reaping some fruit by it;
What fruit had ye? It was the usual demand of one of the Wisest among the Roman Judges, Cassius surnamed the Severe, in all cases of doubt, in matter of fact about the person of the delinquent, Cui Bono? who gained by the bargain? on whose side lay the advantage? assuring himself, that no man of understanding would put himself into any dishonest or dangerous actium, without hope of reaping Some fruit by it;
as also that there can be no enterprise so beset with difficulties and dangers, which some men for apparent hope of great gaine and profit would not goe thorow with:
as also that there can be no enterprise so beset with difficulties and dangers, which Some men for apparent hope of great gain and profit would not go thorough with:
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no arguments conclude so necessarily in the opinion of the greater part of men, as those that are drawne ab utili. This topick place the Divell made choice of above all other, Haec omnia tibi dabo, in tempting our Saviour:
no Arguments conclude so necessarily in the opinion of the greater part of men, as those that Are drawn ab utili. This topic place the devil made choice of above all other, Haec omnia tibi Dabo, in tempting our Saviour:
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and though this his sharpest dart could not enter into our Saviour, yet it pierceth the heart of most that are meere men, whom when hee cannot terrifie with feares, he setteth upon them argenteis hastis, suggesting after this manner, Haec omnia tibi dabo, thus and thus it shall be with thee:
and though this his Sharpest dart could not enter into our Saviour, yet it pierces the heart of most that Are mere men, whom when he cannot terrify with fears, he sets upon them argenteis hastis, suggesting After this manner, Haec omnia tibi Dabo, thus and thus it shall be with thee:
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or to wrest it out of his hands, and fight against himselfe with it, as the Apostle here doth, What fruit had yee? What advantage have you made of sinne? what commeth in by your unjust and ungodly courses? what doe ye gaine by ventring your bodies and soules in Satans bottome? what commodities doe your hellish voyages bring you?
or to wrest it out of his hands, and fight against himself with it, as the Apostle Here does, What fruit had ye? What advantage have you made of sin? what comes in by your unjust and ungodly courses? what do you gain by venturing your bodies and Souls in Satan bottom? what commodities do your hellish voyages bring you?
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What pleasure had you in those things whereof yee are now ashamed? they might easily have put it by, saying, No wise man maketh pleasure his summum bonum, or the mark he chiefly aimeth at.
What pleasure had you in those things whereof ye Are now ashamed? they might Easily have put it by, saying, No wise man makes pleasure his summum bonum, or the mark he chiefly aimeth At.
If he had shaped it thus, What honour or credit got you by those things whereof yee are now ashamed? a colourable answer might have been, We are not vain-glorious, we build not our fortunes in the ayre upon the breath of other mens mouthes:
If he had shaped it thus, What honour or credit god you by those things whereof ye Are now ashamed? a colourable answer might have been, We Are not vainglorious, we built not our fortune's in the air upon the breath of other men's mouths:
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and enforceth them to answer directly to his interrogatory, or condemne themselves of greatest folly; which imputation of all other, men cannot brooke.
and enforceth them to answer directly to his interrogatory, or condemn themselves of greatest folly; which imputation of all other, men cannot brook.
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and prove unto him, that what he propounded stood not with equity, or the honour of the state (as for example, to take advantage upon the weaknesse of our neighbours and confederates, to bring them under us,
and prove unto him, that what he propounded stood not with equity, or the honour of the state (as for Exampl, to take advantage upon the weakness of our neighbours and confederates, to bring them under us,
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but if you goe about to demonstrate, that such a proposition of his, if it had taken place, would have proved disadvantageous to the Common-wealth, hee will be at daggers drawing with you,
but if you go about to demonstrate, that such a proposition of his, if it had taken place, would have proved disadvantageous to the Commonwealth, he will be At daggers drawing with you,
and carrieth the greatest sway in all politicke consultations, is matter of profit and emolument, which hee there determineth to be the end of all deliberations.
and Carrieth the greatest sway in all politic Consultations, is matter of profit and emolument, which he there determineth to be the end of all deliberations.
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And though Tully in his books de oratore disliketh Aristotles opinion herein, alledging against it the practice of the Romane state, which (as he there would beare us in hand) ever stood more upon nobler termes of their honour and soveraignty,
And though Tully in his books de oratore disliketh Aristotle opinion herein, alleging against it the practice of the Roman state, which (as he there would bear us in hand) ever stood more upon Nobler terms of their honour and sovereignty,
and harmlesse carriage, yet were noted alwaies to wave the point of honesty, ubi de commodis Reipublicae ageretur, when the commodity of the Common-wealth was interessed therein.
and harmless carriage, yet were noted always to wave the point of honesty, ubi de commodis Reipublicae ageretur, when the commodity of the Commonwealth was interested therein.
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That Maxime of the Parthians, Nulla fides nisi prout expedit, no faith (or keeping touch with any) but as it maketh for advantage, is not more abhorred by Statesmen in their words,
That Maxim of the Parthians, Nulla fides nisi prout expedit, no faith (or keeping touch with any) but as it makes for advantage, is not more abhorred by Statesmen in their words,
Wherefore, sith the consideration of profit and emolument is of so great importance in all affaires and passages of life, let us see whether the vines of Sodome,
Wherefore, sith the consideration of profit and emolument is of so great importance in all affairs and passages of life, let us see whither the vines of Sodom,
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and that it is so, appeareth not only by this interrogatory of the Apostle, and the paralleld Text thereunto, have no fellowship with the unfruitfull workes of darknesse, but reprove them rather:
and that it is so, appears not only by this interrogatory of the Apostle, and the paralleled Text thereunto, have no fellowship with the unfruitful works of darkness, but reprove them rather:
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hee taketh great paines, and keepeth much adoe to undoe himselfe, and can there bee greater folly than this? As the wisedome of God made knowne by the preaching of the Gospel seemeth foolishnesse to the worldly man;
he Takes great pains, and Keepeth much ado to undo himself, and can there be greater folly than this? As the Wisdom of God made known by the preaching of the Gospel seems foolishness to the worldly man;
whereas indeed by his sinne hee hurteth and endammageth himselfe. I finde three Emblemes in holy Scripture, whereby this truth is represented to the eye. The first is, Psal. 12.8. Impii ambulant in circuitu, the wicked walke in a circle, or a ring; which the Holy Ghost affirmeth of them, not so much because they often traverse the same thoughts, and tread a kind of maze in their mindes, as because their labours and travels prove in the end fruitlesse and unprofitable.
whereas indeed by his sin he hurteth and endammageth himself. I find three Emblems in holy Scripture, whereby this truth is represented to the eye. The First is, Psalm 12.8. Impious ambulant in circuitu, the wicked walk in a circle, or a ring; which the Holy Ghost Affirmeth of them, not so much Because they often traverse the same thoughts, and tread a kind of maze in their minds, as Because their labours and travels prove in the end fruitless and unprofitable.
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For in a circle, though wee runne never so fast, wee gaine no ground, but the faster wee goe forward the nearer we come to the same point we set out at:
For in a circle, though we run never so fast, we gain no ground, but the faster we go forward the nearer we come to the same point we Set out At:
Their webbes shall not become garments, neither shall they cover themselves with their workes: their workes are workes of iniquity, and the act of violence is in their hands.
Their webs shall not become garments, neither shall they cover themselves with their works: their works Are works of iniquity, and the act of violence is in their hands.
yet to furnish you with all sorts of arguments against this most common, yet most dangerous temptation of Satan, whereby hee deludeth most men, perswading them that the ready way to thrive is to enlarge their consciences,
yet to furnish you with all sorts of Arguments against this most Common, yet most dangerous temptation of Satan, whereby he deludeth most men, persuading them that the ready Way to thrive is to enlarge their Consciences,
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For if the pretended commodities accrewing by sinne no way countervaile the certaine losses growing from it, it cannot bee denied that sinfull courses are unprofitable and disadvantageous.
For if the pretended commodities accrueing by sin no Way countervail the certain losses growing from it, it cannot be denied that sinful courses Are unprofitable and disadvantageous.
What then is that which may bee gained by sinne, if any thing may bee got by it? Earthly commodities, houses, grounds, money, plate, stuffe, and the like.
What then is that which may be gained by sin, if any thing may be god by it? Earthly commodities, houses, grounds, money, plate, stuff, and the like.
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and what profiteth it a man to gain the whole world, and lose his own soule? or what shall he receive in recompence for his soule? without which he is made uncapable of receiving any thing at all.
and what profiteth it a man to gain the Whole world, and loose his own soul? or what shall he receive in recompense for his soul? without which he is made uncapable of receiving any thing At all.
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What good can melodious musicke, or sweet oyntment, or banqueting dishes, or costly jewels doe to a carkasse? and what are wee else when wee have lost our soules? Dearely beloved Christians, thinke of these words of our Saviour when the Divell openeth his packe, and setteth out his counterfeit wares before you, crying, O come hither, what lacke yee? buy of mee honours,
What good can melodious music, or sweet ointment, or banqueting Dishes, or costly Jewels do to a carcase? and what Are we Else when we have lost our Souls? Dearly Beloved Christians, think of these words of our Saviour when the devil Openeth his pack, and sets out his counterfeit wares before you, crying, Oh come hither, what lack ye? buy of me honours,
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when you are not? Moreover, consider what are these wares whereof Sathan maketh such ostentation, gilding them over with the names of honours, riches, and pleasures: no other than such as you see in some Haberdashers shop, feathers and glasses, things of small value, lesse use, and no continuance;
when you Are not? Moreover, Consider what Are these wares whereof Sathan makes such ostentation, gild them over with the names of honours, riches, and pleasures: no other than such as you see in Some Haberdashers shop, Feathers and glasses, things of small valve, less use, and no Continuance;
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and yet he wanteth not Chapmen, nay, which all the teares that misery and compassion ever shed are not sufficient to be waile, men throng, and presse, and strive who shall make the first bargaine with him.
and yet he Wants not Chapmen, nay, which all the tears that misery and compassion ever shed Are not sufficient to be waile, men throng, and press, and strive who shall make the First bargain with him.
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I forbeare to number reasons, and deliver you arguments as it were by tale. I beseech you weigh these which I have brought, in the scales of the Sanctuary,
I forbear to number Reasons, and deliver you Arguments as it were by tale. I beseech you weigh these which I have brought, in the scales of the Sanctuary,
Howbeit a weake Christian may bee troubled in minde, when hee seeth houses full of the treasures of wickednesse, and hee heareth it as a common Proverbe, that fawning and cosenage are the gainfullest trades in the world: Criminibus debent hortos, praetoria, mensas.
Howbeit a weak Christian may be troubled in mind, when he sees houses full of the treasures of wickedness, and he hears it as a Common Proverb, that fawning and cozenage Are the gainfullest trades in the world: Criminibus debent hortos, praetoria, mensas.
The Courtier is indebted to his flattery for his large revenues, the Citizen to usury and misery for the swelling of his bagges, the Artisan to his fraud and cozening for his wealth, the Impropriator to his sacriledge for his best mannors and palaces, the ambitious Diotrephes to simony for his dignities and preferments.
The Courtier is indebted to his flattery for his large revenues, the Citizen to Usury and misery for the swelling of his bags, the Artisan to his fraud and cozening for his wealth, the Impropriator to his sacrilege for his best manors and palaces, the ambitious Diotrephes to simony for his dignities and preferments.
And howsoever they may escape while they are at the sea, yet when they arrive at the haven of death, they shall make shipwracke of it and their soules.
And howsoever they may escape while they Are At the sea, yet when they arrive At the Haven of death, they shall make shipwreck of it and their Souls.
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For wee see daily that they which spoile others are spoiled themselves, and that which is gotten by extortion, is extorted againe out of the hand of the extortioners.
For we see daily that they which spoil Others Are spoiled themselves, and that which is got by extortion, is extorted again out of the hand of the extortioners.
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Or if their goods and honours sticke by them, and they have wrought themselves into so great favour with the Prince, that they have no feare at all of being called to an accompt, much lesse of being discomposed and turned out of their offices, honours, wealth and all,
Or if their goods and honours stick by them, and they have wrought themselves into so great favour with the Prince, that they have no Fear At all of being called to an account, much less of being discomposed and turned out of their Offices, honours, wealth and all,
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or pretious stones him who hath a pearle in his eye? or daintie dishes him whose taste is distempered with sicknesse? This is the worldlings case, hee hath goods laid up for him many yeeres;
or precious stones him who hath a pearl in his eye? or dainty Dishes him whose taste is distempered with sickness? This is the worldlings case, he hath goods laid up for him many Years;
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for none seeme so merry and frolicke as some of these albae galinae filii, the worlds darlings. I answer with Saint Paul, That they laugh in the face, but not in the heart:
for none seem so merry and frolic as Some of these Albae galinae Sons, the world's darlings. I answer with Saint Paul, That they laugh in the face, but not in the heart:
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Their merriment is like to that of those who have eaten the herbe Sardonia in Sardinia, who are said to dye laughing: or like that of Hannibal, which the Historian calleth amentis risum, the laughing of a man distracted, which is suddenly accompanied with teares.
Their merriment is like to that of those who have eaten the herb Sardonia in Sardinia, who Are said to die laughing: or like that of Hannibal, which the Historian calls amentis Laughter, the laughing of a man distracted, which is suddenly accompanied with tears.
Lastly, adde we to all these disadvantages, the price wee are to pay for Satans commodities in the prison of hell, whereof one farthing shall not bee abated:
Lastly, add we to all these disadvantages, the price we Are to pay for Satan commodities in the prison of hell, whereof one farthing shall not be abated:
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but let all that desire to thrive both in their outward and inward estate, and to be rich in God, follow the advice of our Saviour, Lay not up for your selves treasures, especially treasures of wickednesse, upon earth, where the canker of covetousnesse corrupteth,
but let all that desire to thrive both in their outward and inward estate, and to be rich in God, follow the Advice of our Saviour, Lay not up for your selves treasures, especially treasures of wickedness, upon earth, where the canker of covetousness corrupteth,
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it beareth fruit, and that in great variety, not only upon the branches, but upon the maine stocke ▪ which yeeldeth us this fruitfull observation, That the sense and taste of the bitternesse of sinnes past,
it bears fruit, and that in great variety, not only upon the branches, but upon the main stock ▪ which yields us this fruitful observation, That the sense and taste of the bitterness of Sins past,
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no contemplation more pleasant to a regenerate Christian, than of the unpleasantnesse of impure delights: so no observation is more fruitfull, than of the unfruitfulnesse of sinne.
no contemplation more pleasant to a regenerate Christian, than of the unpleasantness of impure delights: so no observation is more fruitful, than of the unfruitfulness of sin.
Who cannot copiously declaime against sinne, against which it is a sinne not to declaime? Who cannot easily recount all the evils which sinne hath brought into the world, which are summarily all that are in the world? insomuch that all sciences, arts,
Who cannot copiously declaim against sin, against which it is a sin not to declaim? Who cannot Easily recount all the evils which sin hath brought into the world, which Are summarily all that Are in the world? insomuch that all sciences, arts,
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The Moralists muster all the forces of vertue against it, as being the chiefest enemy of mans chiefe good, which they define to be actio virtutis in vitâ perfectâ, the continuall practice of vertue in a happy life.
The Moralists muster all the forces of virtue against it, as being the chiefest enemy of men chief good, which they define to be actio virtue in vitâ perfectâ, the continual practice of virtue in a happy life.
It shall suffice to give you your choice of three. 1. The Rhetoricall, which breaketh them into 1. A poignant interrogation, What fruit had yee? 2. A forcible reason, For the end of those things is death.
It shall suffice to give you your choice of three. 1. The Rhetorical, which breaks them into 1. A poignant interrogation, What fruit had ye? 2. A forcible reason, For the end of those things is death.
3. Perill, For the end of those things is death. 3. The Theologicall, which considereth sinne in a three-fold relation, 1. To the time past; and so it is unfruitfull:
3. Peril, For the end of those things is death. 3. The Theological, which Considereth sin in a threefold Relation, 1. To the time past; and so it is unfruitful:
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This folly of so great a Monarch very well resembleth the humour of all those, who are not guided by the Spirit of God into the wayes of truth and life,
This folly of so great a Monarch very well resembles the humour of all those, who Are not guided by the Spirit of God into the ways of truth and life,
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The tree they are in love with, adorne, and spend so much cost upon, is the forbidden tree of sinne, altogether as unfruitfull as that of Xerxes; it hath neither faire blossomes,
The tree they Are in love with, adorn, and spend so much cost upon, is the forbidden tree of sin, altogether as unfruitful as that of Xerxes; it hath neither fair blossoms,
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so doe these men pay for the seeming pleasure and delight of sinne, being indeed but a shadow of vanity to the Divell, the greatest tribute that can be payd, the tribute of their soules.
so do these men pay for the seeming pleasure and delight of sin, being indeed but a shadow of vanity to the devil, the greatest tribute that can be paid, the tribute of their Souls.
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the point of doctrine I beat upon, and laboured especially to fasten in your hearts, was the unprofitablenesse and the unfruitfulnesse of sinne: which was proved
the point of Doctrine I beatrice upon, and laboured especially to fasten in your hearts, was the unprofitableness and the unfruitfulness of sin: which was proved
For either they themselves are taken away in the midst of their prosperity, and as soone as they have gotten the wealth of the world, are constrained to leave a world of wealth;
For either they themselves Are taken away in the midst of their Prosperity, and as soon as they have got the wealth of the world, Are constrained to leave a world of wealth;
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Or they prove like the horse of Sejanus, or the gold of Tolous, or the vessels and treasures of the Temple at Jerusalem, which became the bane and ruine of all that laid hands on them:
Or they prove like the horse of Sejanus, or the gold of Tolouse, or the vessels and treasures of the Temple At Jerusalem, which became the bane and ruin of all that laid hands on them:
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and between care of keeping, and feare of losing, and expectation of punishment for ill getting them, by tyranny, exaction, oppression, forged cavillation, fraud, simony,
and between care of keeping, and Fear of losing, and expectation of punishment for ill getting them, by tyranny, exaction, oppression, forged cavillation, fraud, simony,
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for though the merchandize we bargaine for be of great value, yet if we must over-buy it, giving for it an unreasonable rate, the bargaine cannot be good.
for though the merchandise we bargain for be of great valve, yet if we must overbuy it, giving for it an unreasonable rate, the bargain cannot be good.
By which rule, if we examine our trafficke, we shall find, that if wee hold on our trade with Sathan, our merchandize will no way countervaile our charge, our gaines in the beginning will be no way answerable to our losses in the end:
By which Rule, if we examine our traffic, we shall find, that if we hold on our trade with Sathan, our merchandise will no Way countervail our charge, our gains in the beginning will be no Way answerable to our losses in the end:
The Archer, who often misseth the marke set before his eyes, yet in some sort hitteth the marke he aimed at in his mind, which was the exercise of his arme, and learning to shoot.
The Archer, who often misses the mark Set before his eyes, yet in Some sort hitteth the mark he aimed At in his mind, which was the exercise of his arm, and learning to shoot.
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As the sons of the husbandman in the fable, who being told by their father lying on his death-bed, that he left much gold buried under the ground in his Vineyard, fell on delving and digging all about the Vines;
As the Sons of the husbandman in the fable, who being told by their father lying on his deathbed, that he left much gold buried under the ground in his Vineyard, fell on delving and digging all about the Vines;
Sinne in the understanding darkeneth the thoughts, in the will depraveth the desires, in the sensitive appetite disordereth the affections, in the outward sense corrupteth the organs,
Sin in the understanding darkeneth the thoughts, in the will depraveth the Desires, in the sensitive appetite disordereth the affections, in the outward sense corrupteth the organs,
as that other tree which was to be plucked up, ne terram redderet infructuo sam, that it might not make the ground barren. For sinne maketh the spirit barren of the fruit of good motions, the understanding barren of the fruit of good meditations, the will barren of the fruit of good resolutions, the sensitive appetite barren of the fruit of good affections, the whole man barren of the fruit of good works:
as that other tree which was to be plucked up, ne terram redderet infructuo same, that it might not make the ground barren. For sin makes the Spirit barren of the fruit of good motions, the understanding barren of the fruit of good meditations, the will barren of the fruit of good resolutions, the sensitive appetite barren of the fruit of good affections, the Whole man barren of the fruit of good works:
and the heaven and skie also, and it became as iron over mens heads: the experience whereof brought the Heathen to acknowledge this truth, Sperare poteras sceleribus tantis Dare regnum salubre, Fecimus coelum nocens.
and the heaven and sky also, and it became as iron over men's Heads: the experience whereof brought the Heathen to acknowledge this truth, Sperare Poteras sceleribus tantis Dare Kingdom salubre, We have done coelum Nocens.
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And Claudian in his investive against Eutropius, — Quae connubia prolem Aut frugem laturus ager? quid fertile terris, Aut plenum stirili possit sub consule nasci? Is it possible any thing should thrive or flourish under the shade of such a Consul? Saint Cyprian also attributeth the great dearth in his time to the want of charity;
And Claudian in his investive against Eutropius, — Quae connubia Prolem Or frugem laturus ager? quid fertile terris, Or plenum stirili possit sub Consul Nasci? Is it possible any thing should thrive or flourish under the shade of such a Consul? Saint Cyprian also attributeth the great dearth in his time to the want of charity;
so it pleaseth our most indulgent Father, when the noblest of his creatures, men his children offend, often for them to punish the beasts of the field,
so it Pleases our most indulgent Father, when the Noblest of his creatures, men his children offend, often for them to Punish the beasts of the field,
Hereunto if we adde the infinite armies of plagues and judgements mustered in this chapter against Gods enemies, we cannot but subscribe to the Prophets conclusion, Non est pax impio, there is no peace to the wicked, saith my God:
Hereunto if we add the infinite armies of plagues and Judgments mustered in this chapter against God's enemies, we cannot but subscribe to the prophets conclusion, Non est pax Impio, there is no peace to the wicked, Says my God:
Sinne cast the Angels from Heaven into Hell, thrust man out of Paradise, drowned the old world, burnt Sodome and Gomorrah with fire and brimstone, ruinated the greatest Monarchies, destroyed the ancientest Cities,
Sin cast the Angels from Heaven into Hell, thrust man out of Paradise, drowned the old world, burned Sodom and Gomorrah with fire and brimstone, ruinated the greatest Monarchies, destroyed the Ancientest Cities,
But this interrogatory of the Apostle, What fruit had yee? seemeth to mee rather to aime at the particular endammagement and detriments of sinne, which every soule that committeth it sustaineth within it selfe, whereof many have been already recounted,
But this interrogatory of the Apostle, What fruit had ye? seems to me rather to aim At the particular endammagement and detriments of sin, which every soul that Committeth it sustaineth within it self, whereof many have been already recounted,
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Whereupon Saint Austines observation is, If a theefe or fellon should presently upon his fact lose the sight of his eyes, every body would say, that it was the judgement of God upon him.
Whereupon Saint Austine's observation is, If a thief or felon should presently upon his fact loose the sighed of his eyes, every body would say, that it was the judgement of God upon him.
or letteth him goe unpunished? What greater losse to a noble mind than of libertie, which is forfeited by sinne? Sinne enthralleth our soule to our body,
or lets him go unpunished? What greater loss to a noble mind than of liberty, which is forfeited by sin? Sin enthralleth our soul to our body,
and sanctifying graces, which impure thoughts and sinfull desires diminish: to leave the consideration of shame and death for matter of ensuing discourses;
and sanctifying graces, which impure thoughts and sinful Desires diminish: to leave the consideration of shame and death for matter of ensuing discourses;
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by that which hath been already delivered, all that are not besotted by sin, and blind-folded by Sathan, may see great reason for this question of the Apostle, What fruit had yee? A question which the proudest and most scornfull sinners, who have them in derision that make conscience of unlawfull gaine, shall propound unto themselves one day,
by that which hath been already Delivered, all that Are not besotted by since, and blindfolded by Sathan, may see great reason for this question of the Apostle, What fruit had ye? A question which the proudest and most scornful Sinners, who have them in derision that make conscience of unlawful gain, shall propound unto themselves one day,
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and checke their owne folly therewith, as we reade in the booke of Wisedome: What hath pride availed us? or what profit hath the pompe of riches brought us? Then shall they change their mindes,
and check their own folly therewith, as we read in the book of Wisdom: What hath pride availed us? or what profit hath the pomp of riches brought us? Then shall they change their minds,
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The spirit of the former hath been conjured downe heretofore, by proving that whosoever gathereth wealth or mony by unjust and indirect meanes, putteth it into a broken bagge, and that his mony shall perish with him, unlesse hee breake off his sinne by repentance,
The Spirit of the former hath been conjured down heretofore, by proving that whosoever gathereth wealth or money by unjust and indirect means, putteth it into a broken bag, and that his money shall perish with him, unless he break off his sin by Repentance,
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and make friends of unrighteous Mammon. I come to the Politicians, who correct, or rather pervert that sentence of Saint Paul, Godlinesse is great gaine, thus;
and make Friends of unrighteous Mammon. I come to the Politicians, who correct, or rather pervert that sentence of Saint Paul, Godliness is great gain, thus;
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of whom I would demand what shew of reason they have for this their politicke aphorisme? If they beleeve there is a God that judgeth the earth, they cannot but thinke that hee will take most grievous vengeance on such as goe about to roote out the feare of God out of mens hearts,
of whom I would demand what show of reason they have for this their politic aphorism? If they believe there is a God that Judgeth the earth, they cannot but think that he will take most grievous vengeance on such as go about to root out the Fear of God out of men's hearts,
If men hold them in greatest detestation who faulter and double with them, shall not God much more hate the hypocrite, who doubleth with his Maker, maketh shew of honouring and serving him,
If men hold them in greatest detestation who falter and double with them, shall not God much more hate the hypocrite, who doubles with his Maker, makes show of honouring and serving him,
When our Saviour threateneth the most hainous transgressours, that they shall have their portion with hypocrites, hee implyeth that the condition of none in Hell is lesse tolerable than of the hypocrite.
When our Saviour threateneth the most heinous transgressors, that they shall have their portion with Hypocrites, he Implies that the condition of none in Hell is less tolerable than of the hypocrite.
The foole hath said in his heart there is no God, and even in that hee shewed himselfe the more foole, in that hee said it in his heart, supposing that none should heare it there:
The fool hath said in his heart there is no God, and even in that he showed himself the more fool, in that he said it in his heart, supposing that none should hear it there:
If a shew and appearance of Religion is not onely profitable, but necessary in politicke respects, shall not Religion it selfe be much more? Can there bee a like vertue or power in the shadow or image,
If a show and appearance of Religion is not only profitable, but necessary in politic respects, shall not Religion it self be much more? Can there be a like virtue or power in the shadow or image,
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as in the body it selfe? If the grapes painted by Zeuxis, allured the Birds to pecke at them, would not the Birds sooner have flowne at them, had they been true grapes? All the wit of these sublimated spirits, wherewith they entangle the honest simplicity of others, cannot wind them out of these dilemmaes:
as in the body it self? If the grapes painted by Zeuxis, allured the Birds to peck At them, would not the Birds sooner have flown At them, had they been true grapes? All the wit of these sublimated spirits, wherewith they entangle the honest simplicity of Others, cannot wind them out of these dilemmas:
but all fraudulent and deceitfull dealing, and cunning fetches, like complexion, where nature is much decayed, must bee daily laid on: or like physicke potions continually taken,
but all fraudulent and deceitful dealing, and cunning Fetches, like complexion, where nature is much decayed, must be daily laid on: or like physic potions continually taken,
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All devices, plots, and fabrickes in the minde for advancing our estate, which are not built upon the foundation of faithfulnesse and integrity, continually need repairing,
All devices, plots, and fabrics in the mind for advancing our estate, which Are not built upon the Foundation of faithfulness and integrity, continually need repairing,
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and upon a strong assault are easily cast downe, and fall upon the builders themselves. It will not bee amisse to consider the ends of some of these men.
and upon a strong assault Are Easily cast down, and fallen upon the Builders themselves. It will not be amiss to Consider the ends of Some of these men.
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A singular Artificer in this kinde, who put trickes upon all men, was sent for by Lewis the French King, saying, that hee had need of such an head, and when hee came to him, upon detection of divers of his cunning prankes, he was condemned by him to be beheaded. I should much wrong Alexander the sixth,
A singular Artificer in this kind, who put tricks upon all men, was sent for by Lewis the French King, saying, that he had need of such an head, and when he Come to him, upon detection of diverse of his cunning pranks, he was condemned by him to be beheaded. I should much wrong Alexander the sixth,
and burying all former injuries, had drawne in the Captaines of the opposite faction, as soone as hee had them in his power, contrary to all promises and oathes, put them all to death:
and burying all former injuries, had drawn in the Captains of the opposite faction, as soon as he had them in his power, contrary to all promises and Oaths, put them all to death:
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whereof the Pope his father having notice, could not conceale his joy, but brake out into that execrable exclamation, O factum bene, Well done, thou art a sonne after mine owne heart.
whereof the Pope his father having notice, could not conceal his joy, but brake out into that execrable exclamation, O factum bene, Well done, thou art a son After mine own heart.
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for shortly after having caused a poysonous cup to bee tempered for some of the Cardinalls, whose deaths he had vowed, through a mistake hee dranke off the same cup himselfe,
for shortly After having caused a poisonous cup to be tempered for Some of the Cardinals, whose death's he had vowed, through a mistake he drank off the same cup himself,
Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report:
Finally, brothers, whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are pure, whatsoever things Are lovely, whatsoever things Are of good report:
and draw blood even from a seared conscience. There is none so hardy and insensible, whom the losse of invaluable treasures will not touch to the quicke:
and draw blood even from a seared conscience. There is none so hardy and insensible, whom the loss of invaluable treasures will not touch to the quick:
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but they were never able to maintaine them against infinite examples and instances every where occurring of sundry sorts of men enriched by spoiling, relieved by oppressing, absolved by calumniating, advanced by depressing, raised by undermining others:
but they were never able to maintain them against infinite Examples and instances every where occurring of sundry sorts of men enriched by spoiling, relieved by oppressing, absolved by calumniating, advanced by depressing, raised by undermining Others:
Howbeit it is true that in their morall considerations they glanced at those very Topickes from whence the Apostle draweth his arguments, the unprofitablenesse of dishonest courses,
Howbeit it is true that in their moral considerations they glanced At those very Topics from whence the Apostle draws his Arguments, the unprofitableness of dishonest courses,
For the more to scare and deterre their hearers from by-wayes to honour and wealth, they set before their eyes the penalty of humane lawes, losse of goods and life, with shame and infamy, the perill whereof they incurred,
For the more to scare and deter their hearers from byways to honour and wealth, they Set before their eyes the penalty of humane laws, loss of goods and life, with shame and infamy, the peril whereof they incurred,
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the light reproveth those things only that are brought to it, justice must proceed secundum allegata & probata; they are but few offences that come within the Magistrates walk, & all that come are not taken:
the Light Reproveth those things only that Are brought to it, Justice must proceed secundum allegata & Approved; they Are but few offences that come within the Magistrates walk, & all that come Are not taken:
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If Anacharsis were alive, hee would spye cobwebbe lawes in every Court of justice, in which the lesser flyes are strangled, but the greater easily breake through them.
If Anacharsis were alive, he would spy cobweb laws in every Court of Justice, in which the lesser flies Are strangled, but the greater Easily break through them.
but it falleth within the danger, and is lyable to the penalties annexed to it, which are most certaine and most grievous: 1 Externall, in the world. 2 Internall, in the conscience. 3 Eternall, in hell.
but it falls within the danger, and is liable to the penalties annexed to it, which Are most certain and most grievous: 1 External, in the world. 2 Internal, in the conscience. 3 Eternal, in hell.
The Hyperbolicall commendation which the Orator giveth of the Romane lawes, published in twelve Tables, of right belongeth to this member of the Apostles exhortation:
The Hyperbolical commendation which the Orator gives of the Roman laws, published in twelve Tables, of right belongeth to this member of the Apostles exhortation:
No tragicall vociferation, nor the howling and shricking of damned ghosts can sufficiently expresse the horrour and torments of that endlesse death, which is the end of sinne.
No tragical vociferation, nor the howling and shricking of damned Ghosts can sufficiently express the horror and torments of that endless death, which is the end of sin.
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who are not so called because they are without this irkesome passion, but because they shew no signe thereof in their countenance, nor effects in their lives.
who Are not so called Because they Are without this irksome passion, but Because they show no Signen thereof in their countenance, nor effects in their lives.
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As impossible it is that in the conscience of a sinner thoughts should not arise accusing him, as that there should bee a fire kindled and no sparks flye up.
As impossible it is that in the conscience of a sinner thoughts should not arise accusing him, as that there should be a fire kindled and no sparks fly up.
Tiberius, who let loose the raines to all licentiousnesse, yet when hee gave himselfe to his impure pleasures, caused all the pictures to bee removed out of the roome:
Tiberius, who let lose the reins to all licentiousness, yet when he gave himself to his impure pleasures, caused all the pictures to be removed out of the room:
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and therein the ugly and monstrous image of his barbarous cruelty drawne to the life, was so confounded therewith, that hee could no longer dissemble his terrour of minde,
and therein the ugly and monstrous image of his barbarous cruelty drawn to the life, was so confounded therewith, that he could no longer dissemble his terror of mind,
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how great soever hee were, contrary to her vow to her dearest Abradatus. And Phillis having lost her honour, voweth to make amends for it by her voluntary death.
how great soever he were, contrary to her Voelli to her dearest Abradatus. And Phillis having lost her honour, Voweth to make amends for it by her voluntary death.
If shame and infamy were not the sharpest corrasives to a guilty conscience, the Prophet David would not so oft use these and the like imprecations against the enemies of God:
If shame and infamy were not the Sharpest corrasives to a guilty conscience, the Prophet David would not so oft use these and the like imprecations against the enemies of God:
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Let them be confounded and perish that are against my soule: and, let them bee counfounded and vexed evermore, let them bee put to shame and perish, let mine adversaries bee clothed with shame,
Let them be confounded and perish that Are against my soul: and, let them be confounded and vexed evermore, let them be put to shame and perish, let mine Adversaries be clothed with shame,
what construction are wee to make of those words of the Prophet, O yee house of Israel, bee ashamed and confounded for your owne wayes? doth the Prophet here give them counsell to pull down Gods vengeance upon themselves? Nothing lesse.
what construction Are we to make of those words of the Prophet, Oh ye house of Israel, be ashamed and confounded for your own ways? does the Prophet Here give them counsel to pull down God's vengeance upon themselves? Nothing less.
2 Sometimes for a perturbation of the minde, or irksome passion, when our hearts smite us for some grievous sinne, wherewith wee are confounded within our selves;
2 Sometime for a perturbation of the mind, or irksome passion, when our hearts smite us for Some grievous sin, wherewith we Are confounded within our selves;
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so abominable, that a modest or shamefaced man cannot endure to heare of them, much lesse to rip them up and relate them, with all their odious circumstances.
so abominable, that a modest or shamefaced man cannot endure to hear of them, much less to rip them up and relate them, with all their odious Circumstances.
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though the battell goe sore against us, and we lose both ground and men, yet till the colours and ensignes be taken by the enemy, the fight holdeth out,
though the battle go soar against us, and we loose both ground and men, yet till the colours and ensigns be taken by the enemy, the fight holds out,
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and blush of shame, our case groweth desperate, and without new aides and supply of graces from heaven, it is impossible to keepe our standing, much lesse recover our losses.
and blush of shame, our case grows desperate, and without new aides and supply of graces from heaven, it is impossible to keep our standing, much less recover our losses.
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but the ungodly and wicked liver endeavoureth onely to dead the flesh, and thereby asswage the paine for the present, leaving the sting of death in their soule, sinne festring in their conscience.
but the ungodly and wicked liver endeavoureth only to dead the Flesh, and thereby assuage the pain for the present, leaving the sting of death in their soul, sin festering in their conscience.
Hee is like to him, that going into the water, and finding it extreme cold by lightly touching it with the soles of his feet, casteth himselfe suddenly into the river,
He is like to him, that going into the water, and finding it extreme cold by lightly touching it with the soles of his feet, Cast himself suddenly into the river,
Surely Adam got no knowledge by eating the forbidden fruit, but lost by it, as all we his posterity find by our palpable ignorance in those things which most concerne us.
Surely Adam god no knowledge by eating the forbidden fruit, but lost by it, as all we his posterity find by our palpable ignorance in those things which most concern us.
Why then was the tree of the fruit whereof he tasted, called the tree of knowledge of good and evill? Because thereby Adam came to experience and feeling of the good hee lost,
Why then was the tree of the fruit whereof he tasted, called the tree of knowledge of good and evil? Because thereby Adam Come to experience and feeling of the good he lost,
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when they feele the smart and paine of them. If this be true, that sinne rather infatuateth a sinner, than any way instructeth him, or increaseth his knowledge;
when they feel the smart and pain of them. If this be true, that sin rather infatuateth a sinner, than any Way Instructeth him, or increases his knowledge;
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than when it is past? that wee should not discover the deformity and loathsomenesse of pleasures as they are comming to us, but as they are going from us? Whence is that Latine Proverbe, Voluptates intuere abeuntes, non venientes? Why? doe they come unto us naked,
than when it is passed? that we should not discover the deformity and loathsomeness of pleasures as they Are coming to us, but as they Are going from us? Whence is that Latin Proverb, Pleasures intuere abeuntes, non venientes? Why? do they come unto us naked,
or, to speake more plainly, when they come towards us, and our desires run to meet them, we contemplate only that which is amiable and lovely in them, we take no notice of the turpitude and deformity in them:
or, to speak more plainly, when they come towards us, and our Desires run to meet them, we contemplate only that which is amiable and lovely in them, we take no notice of the turpitude and deformity in them:
Aristotle in this point saw day-light as it were at a chinke, when propounding this question, Utrum scientia sit in incontinente? whether an incontinent man hath knowledge of what he doth? resolveth it thus:
Aristotle in this point saw daylight as it were At a chink, when propounding this question, Utrum scientia sit in incontinent? whither an incontinent man hath knowledge of what he does? resolves it thus:
Reason in the naturall man, and the Spirit of God in the regenerate Christian, bloweth the coale of knowledge within him, which lay hid under the ashes;
Reason in the natural man, and the Spirit of God in the regenerate Christian, blows the coal of knowledge within him, which lay hid under the Ashes;
the sand and dust, with which this Eagle filleth his wings, are earthly desires and sensuall pleasures, wherewith after he hath put out the eyes of the carnall man, he dealeth with him as he listeth.
the sand and dust, with which this Eagl fills his wings, Are earthly Desires and sensual pleasures, wherewith After he hath put out the eyes of the carnal man, he deals with him as he lists.
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The Divell so tempereth the poysoned cup, which hee offereth to the voluptuous person, that hee feeleth nothing in the going downe of it but sweetnesse:
The devil so tempereth the poisoned cup, which he Offereth to the voluptuous person, that he feeleth nothing in the going down of it but sweetness:
and yee discover the workes of darknesse, and cleerly see the filthinesse of your former unregenerate estate, ye are now ashamed. For now ye have some sense of the wrath of God, ye have some remorse of conscience, ye perceive what ye have lost, ye see the marke of infamy burnt into your name and credit by the hot iron that hath scared your consciences.
and ye discover the works of darkness, and clearly see the filthiness of your former unregenerate estate, you Are now ashamed. For now you have Some sense of the wrath of God, you have Some remorse of conscience, you perceive what you have lost, you see the mark of infamy burned into your name and credit by the hight iron that hath scared your Consciences.
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Let us lay open and naked before the eies of our mind the loathsome filthinesse and ougly deformity thereof, that being agashed and confounded thereat, we may turn away from it with greatest detestation.
Let us lay open and naked before the eyes of our mind the loathsome filthiness and ugly deformity thereof, that being agashed and confounded thereat, we may turn away from it with greatest detestation.
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A lewd conceit is an unconceivable pollution, a profane or impure speech an unspeakable wrong to God, a sudden joy a lasting griefe, a tickling of the sense for a moment a perpetuall torment, with a scar in the conscience,
A lewd conceit is an unconceivable pollution, a profane or impure speech an unspeakable wrong to God, a sudden joy a lasting grief, a tickling of the sense for a moment a perpetual torment, with a scar in the conscience,
Beloved Christians, wee need not feigne to our selves, or make in our thoughts an imaginary presence of any mortall man, were he never so venerable, grave, or austere:
beloved Christians, we need not feign to our selves, or make in our thoughts an imaginary presence of any Mortal man, were he never so venerable, grave, or austere:
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They who tender their credit and estimation, saith the Oracle of reason, if they imbarke themselves into any dangerous or questionable action, most of all shunne and avoid the company of Poets, Stage-players, Libellers, Registers, Notaries, Promoters, and the like:
They who tender their credit and estimation, Says the Oracle of reason, if they embark themselves into any dangerous or questionable actium, most of all shun and avoid the company of Poets, Stageplayers, Libellers, Registers, Notaries, Promoters, and the like:
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Such we have alwaies about us, when we are about any wickednesse, I meane the accusers of the brethren, fiends of Hell, who keep a register of all our secret and open sins, wherewith they will often upbraid us in our life, grievously burthen us with them at our death,
Such we have always about us, when we Are about any wickedness, I mean the accusers of the brothers, fiends of Hell, who keep a register of all our secret and open Sins, wherewith they will often upbraid us in our life, grievously burden us with them At our death,
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No women among the Romanes might under a great penalty prostitute their bodies for gaine, except they first made open profession thereof before the Aediles:
No women among the Romans might under a great penalty prostitute their bodies for gain, except they First made open profession thereof before the Aediles:
and the reason of this law was, because they thought the very shame of making open profession of such lewdnesse, would deterre and keep back all of that sexe from such infamous courses of life.
and the reason of this law was, Because they Thought the very shame of making open profession of such Lewdness, would deter and keep back all of that sex from such infamous courses of life.
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and could not bee restrained from this desperate practice, till a law was made, that all they that in such sort made away themselves, should bee carried naked with a halter about their neckes,
and could not be restrained from this desperate practice, till a law was made, that all they that in such sort made away themselves, should be carried naked with a halter about their necks,
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and kept perforce from that unnaturall and execrable crime of felony de se, or selfe-homicide. Deare Christians, were Adam and Eve so ashamed to see the nakednesse of their bodies,
and kept perforce from that unnatural and execrable crime of felony de se, or self-homicide. Dear Christians, were Adam and Eve so ashamed to see the nakedness of their bodies,
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when our soules and consciences shall be laid open & naked to the eyes of the whole world? that all may see all our deformities, sores, markes, botches, blanes, gashes, scarres, spots,
when our Souls and Consciences shall be laid open & naked to the eyes of the Whole world? that all may see all our deformities, sores, marks, botches, blanes, Gashes, scars, spots,
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and abominable pollutions and uncleannesses? When a godly father amplifying upon that Text of the Apostle, We must all appeare before the judgement seat of Christ, pricked the veines of his auditory in this manner:
and abominable pollutions and Uncleannesses? When a godly father amplifying upon that Text of the Apostle, We must all appear before the judgement seat of christ, pricked the Veins of his auditory in this manner:
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How many things are there which we know by our selves, but would not for all the world, that two or three should know as much besides? how then shall we looke? how shall wee be covered with shame and confusion,
How many things Are there which we know by our selves, but would not for all the world, that two or three should know as much beside? how then shall we look? how shall we be covered with shame and confusion,
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and hide their faces, he thus growes upon them, Nunquid? nunc erubescitit? What? and doe yee now blush? are ye now ashamed at the hearing of these things? what will ye be when ye see them? how will ye blush and hang downe your heads,
and hide their faces, he thus grows upon them, Nuqquid? nunc erubescitit? What? and do ye now blush? Are you now ashamed At the hearing of these things? what will you be when you see them? how will you blush and hang down your Heads,
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when the bookes of your consciences shall be opened, and men and Angels shall see and reade what is written in them? Men and brethren, what shall we do to avoid the terrour and horrour, the shame and confusion of that day? Let us now be ashamed of our sins, that we may not then be:
when the books of your Consciences shall be opened, and men and Angels shall see and read what is written in them? Men and brothers, what shall we do to avoid the terror and horror, the shame and confusion of that day? Let us now be ashamed of our Sins, that we may not then be:
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THE WAGES OF SINNE. THE XLIV. SERMON. ROM. 6.21. For the end of those things is death. Right Honourable, &c. TO every thing there is a season, and a time to every purpose under heaven.
THE WAGES OF SIN. THE XLIV. SERMON. ROM. 6.21. For the end of those things is death. Right Honourable, etc. TO every thing there is a season, and a time to every purpose under heaven.
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a time to mourne, and a time to dance, &c. In which distribution of time, according to the severall affaires of our life, all actions and accidents, all intents and events, all counsels and acts, all words and workes, all motions and cessations, businesses and recreations, beginnings and endings, inchoations and perfections:
a time to mourn, and a time to dance, etc. In which distribution of time, according to the several affairs of our life, all actions and accidents, all intents and events, all Counsels and acts, all words and works, all motions and cessations, businesses and recreations, beginnings and endings, inchoations and perfections:
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therefore no portion or part of time is to be allowed to it, against which all times give in evidence. The time past brings in against it all sorts of dammages and losses sustained by it:
Therefore no portion or part of time is to be allowed to it, against which all times give in evidence. The time past brings in against it all sorts of damages and losses sustained by it:
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(Whereof yee are now ashamed.) The future produceth the great and grievous penalties, which the sinner by the breach of the eternall Law incurreth, (The end of those things is death.)
(Whereof ye Are now ashamed.) The future Produceth the great and grievous penalties, which the sinner by the breach of the Eternal Law incurreth, (The end of those things is death.)
and therefore he cannot but be sufficiently advertised of those hainous and grievous imputations laid upon sinne by the Spirit of God in my Text. It is altogether unfruitfull and unprofitable, good for nothing:
and Therefore he cannot but be sufficiently advertised of those heinous and grievous imputations laid upon sin by the Spirit of God in my Text. It is altogether unfruitful and unprofitable, good for nothing:
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If this forcible interrogatory of the Apostle, so full of spirit of perswasion, worke not in us newnesse of life, and a detestation of our former sinfull courses, we are not only insensible of our profit, prodigall of our credit and reputation,
If this forcible interrogatory of the Apostle, so full of Spirit of persuasion, work not in us newness of life, and a detestation of our former sinful courses, we Are not only insensible of our profit, prodigal of our credit and reputation,
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That sinne eclipseth the light of our understanding, disordereth the desires of the will, weakneth the faculties of the soule, distempereth the organs of our body, disturbeth the peace of our conscience, choaketh the motions of the spirit in us, killeth the fruits of grace, inthralleth the soule to the body,
That sin Eclipseth the Light of our understanding, disordereth the Desires of the will, weakeneth the faculties of the soul, distempereth the organs of our body, disturbeth the peace of our conscience, choketh the motions of the Spirit in us, kills the fruits of grace, inthralleth the soul to the body,
and therefore the Apostle truly tearmeth the works of darknesse unfruitfull, saying, Have no fellowship with the unfruitfull works of darknesse, but reprove them rather.
and Therefore the Apostle truly termeth the works of darkness unfruitful, saying, Have no fellowship with the unfruitful works of darkness, but reprove them rather.
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For although they may sometimes build palaces upon the ruines of the Church, and fill their houses with the treasures of wickednesse, and their coffers with the Mammon of unrighteousnesse, yet in the end they will appeare to bee no gainers, no nor savers neither by their trafficke with the Devill.
For although they may sometime built palaces upon the ruins of the Church, and fill their houses with the treasures of wickedness, and their coffers with the Mammon of unrighteousness, yet in the end they will appear to be no gainers, no nor savers neither by their traffic with the devil.
What gained Ananias and Sapphira by their fraudulent keeping backe part of the price for which they sold their possessions? a sudden and most fearfull death.
What gained Ananias and Sapphira by their fraudulent keeping back part of the price for which they sold their possessions? a sudden and most fearful death.
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and the life to come, ungodlinesse of neither, but contrariwise threats of judgements in both; which sometimes fall upon the estate of those that are rich, and not in God;
and the life to come, ungodliness of neither, but contrariwise Treats of Judgments in both; which sometime fallen upon the estate of those that Are rich, and not in God;
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and they subscribe probatum est to the Latine proverbs: Malè part a malè dilabuntur; and De malè quaesitis non gaudet tertius haeres: ill gotten goods prosper not.
and they subscribe probatum est to the Latin proverbs: Malè part a malè dilabuntur; and De malè Quaesitis non Gadet tertius haeres: ill got goods prosper not.
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And how often doe we see the great spoylers of others spoyled themselves? and the secret underminers of other mens fortunes undermined themselves? the cruellest exacters upon their tenants exacted upon by their superiour Lords?
And how often do we see the great spoilers of Others spoiled themselves? and the secret underminers of other men's fortune's undermined themselves? the Cruellest exacters upon their tenants exacted upon by their superior lords?
and testimony of every ones conscience proved that sin shameth us three manner of waies: 1 Within our selves, making us seeme most vile, filthy, lothsome and odious to our selves. 2 In the world, staining our credit,
and testimony of every ones conscience proved that since shameth us three manner of ways: 1 Within our selves, making us seem most vile, filthy, loathsome and odious to our selves. 2 In the world, staining our credit,
when our consciences, which now like a scrole of parchment lye folded together, shall bee opened and spread abroad, that all men may read what is written there.
when our Consciences, which now like a scroll of parchment lie folded together, shall be opened and spread abroad, that all men may read what is written there.
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whether they bee lusts of the flesh, or lusts of the eye, or appertaine to the pride of life. 1 These things will have an end, The end. 2 The end of these things is fearfull, Death. 3 This death is the second death, and hath no end.
whither they be Lustiest of the Flesh, or Lustiest of the eye, or appertain to the pride of life. 1 These things will have an end, The end. 2 The end of these things is fearful, Death. 3 This death is the second death, and hath no end.
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but thy commandements are exceeding broad, yea so broad, that all wayes and courses besides the path of Gods lawes, come to a speedy end, and very short period.
but thy Commandments Are exceeding broad, yea so broad, that all ways and courses beside the path of God's laws, come to a speedy end, and very short Period.
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and stripped of all hee had, and came to a fearfull end. It was not long after Ahab and Jezabel purchased a vineyard at the deare rate of the blood of the owner,
and stripped of all he had, and Come to a fearful end. It was not long After Ahab and Jezebel purchased a vineyard At the deer rate of the blood of the owner,
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Achitophel his policy tooke not long, for within a short space after he had animated the sonne against the father, his counsell was rejected, and hee hanged himselfe.
Ahithophel his policy took not long, for within a short Molle After he had animated the son against the father, his counsel was rejected, and he hanged himself.
Pleasures like blossomes soone fall, the garlands of honour are withered in a few yeeres, the treasures of wickednes soon rust, all lewd and sensual, all base and covetous, all proud and ambitious, all false and deceitfull wayes have a short period,
Pleasures like blossoms soon fallen, the garlands of honour Are withered in a few Years, the treasures of wickedness soon rust, all lewd and sensual, all base and covetous, all proud and ambitious, all false and deceitful ways have a short Period,
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A third sort make a difference betweene the end, 1 Peccantis, of the sinner, that is, the end which the sinner intendeth. 2 Peccati, of sinne, that is, the end to which sinne tendeth:
A third sort make a difference between the end, 1 Sinners, of the sinner, that is, the end which the sinner intends. 2 Peccati, of sin, that is, the end to which sin tendeth:
and are reckoned up, chap. 1. which may bee reduced to three heads: 1 Impiety against God. 2 Iniquity against their neighbours. 3 Impurity against their owne body and soule,
and Are reckoned up, chap. 1. which may be reduced to three Heads: 1 Impiety against God. 2 Iniquity against their neighbours. 3 Impurity against their own body and soul,
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The end of those things is death, 1 Of your estate, by ruine of your fortunes. 2 Of your good name, by tainting your reputation. 3 Of your body, by separation from the soule. 4 Of your soule, by separation from God.
The end of those things is death, 1 Of your estate, by ruin of your fortune's. 2 Of your good name, by tainting your reputation. 3 Of your body, by separation from the soul. 4 Of your soul, by separation from God.
The most naturall interpretation, and most agreeable to this place, is, That by continuing in a sinfull course all our life, wee incurre the sentence, penalty and torment of eternall death:
The most natural Interpretation, and most agreeable to this place, is, That by Continuing in a sinful course all our life, we incur the sentence, penalty and torment of Eternal death:
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What fruit had ye in those things, that is, in any of those things whereof ye are now ashamed? Now it is certain that the regenerate are ashamed of all sins,
What fruit had you in those things, that is, in any of those things whereof you Are now ashamed? Now it is certain that the regenerate Are ashamed of all Sins,
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therefore in like manner it followeth that the end of all sinnes is death. For the Apostle here compareth the state of sinne and state of grace in generall;
Therefore in like manner it follows that the end of all Sins is death. For the Apostle Here compareth the state of sin and state of grace in general;
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and as hee exhorteth to all good workes, so hee endevoureth to beat downe all sinne, as unfruitfull, shamefull, and deadly. See what will ensue hereupon;
and as he exhorteth to all good works, so he endeavoureth to beatrice down all sin, as unfruitful, shameful, and deadly. See what will ensue hereupon;
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for, in many things wee offend all, saith Saint James; and, if we say that we have no sin wee deceive our selves, saith Saint John: what will become of their Romish doctrines concerning the possibility of fulfilling the law, the merit of congruity or condignity,
for, in many things we offend all, Says Saint James; and, if we say that we have no since we deceive our selves, Says Saint John: what will become of their Romish doctrines Concerning the possibility of fulfilling the law, the merit of congruity or condignity,
The speech of Cornelius Celsus the Physitian is much commended by Bodine; Nec aegrotorum morbi, nec languentium vulnera dicendi luminibus curantur; Soft words cure no wounds:
The speech of Cornelius Celsus the physician is much commended by Bodine; Nec aegrotorum Morbi, nec languentium vulnera dicendi luminibus curantur; Soft words cure no wounds:
wee may say more truely, soft words give no wounds, and therefore are not for this service of truth against errour and heresie up in armes against her.
we may say more truly, soft words give no wounds, and Therefore Are not for this service of truth against error and heresy up in arms against her.
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all the question is, whether any sinne of the Elect or Reprobate bee veniall ex suâ naturâ, that is, such as in its owne nature deserveth not the punishment of death,
all the question is, whither any sin of the Elect or Reprobate be venial ex suâ naturâ, that is, such as in its own nature deserveth not the punishment of death,
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but either no punishment at all, or at least temporary onely. The reformed Churches generally resolve, that all sinnes in their owne nature are mortall;
but either no punishment At all, or At least temporary only. The reformed Churches generally resolve, that all Sins in their own nature Are Mortal;
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the Romanists will have very many to be veniall. Their allegations are chiefly these: the first out of Matthew 5.22. Whosoever is angry with his brother without a cause, shall be in danger of the judgment:
the Romanists will have very many to be venial. Their allegations Are chiefly these: the First out of Matthew 5.22. Whosoever is angry with his brother without a cause, shall be in danger of the judgement:
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and whosoever shall say to his brother Racha, shall bee in danger of the Councell: but whosoever shall say, thou Foole, shall bee in danger of hell fire.
and whosoever shall say to his brother Racha, shall be in danger of the Council: but whosoever shall say, thou Fool, shall be in danger of hell fire.
Their second allegation is out of Matth. 7. and Luk. 6. and 1 Cor. 3. and such other texts of Scriptures, in which some sinnes are compared to very light things,
Their second allegation is out of Matthew 7. and Luk. 6. and 1 Cor. 3. and such other texts of Scriptures, in which Some Sins Are compared to very Light things,
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and Saint Jerome writeth of Paula, That shee so bewailed light sinnes (that is, such as are commonly so esteemed) that a man would have thought her guilty of grievous crimes:
and Saint Jerome Writeth of Paula, That she so bewailed Light Sins (that is, such as Are commonly so esteemed) that a man would have Thought her guilty of grievous crimes:
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as to hay, to stubble, to a moat, to a farthing. Surely, say they, they cannot bee grievous and weighty sinnes, which are compared to such light or vile things of no value.
as to hay, to stubble, to a moat, to a farthing. Surely, say they, they cannot be grievous and weighty Sins, which Are compared to such Light or vile things of no valve.
Marke, say they, not every sinne, nor sinne in every degree, but when it is come to its perfection bringeth forth death; whereby hee insinuateth, that no sinnes are mortall but those which are consummate, brought into act,
Mark, say they, not every sin, nor sin in every degree, but when it is come to its perfection brings forth death; whereby he insinuates, that no Sins Are Mortal but those which Are consummate, brought into act,
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To the first allegation wee answere, That no doctrine of faith may bee grounded upon a meere parable, as the Schooles rightly determine; Theologia parabolica non est argumentativa.
To the First allegation we answer, That no Doctrine of faith may be grounded upon a mere parable, as the Schools rightly determine; Theology parabolica non est argumentativa.
Secondly, hell fire is no more properly taken for the torment of the damned, than the other two, the danger of the Councell, and of Judgement, which all confesse to bee taken figuratively and analogically.
Secondly, hell fire is no more properly taken for the torment of the damned, than the other two, the danger of the Council, and of Judgement, which all confess to be taken figuratively and analogically.
To the second allegation wee answere, First, that though some sinnes in comparison of others may bee said light, and to have the like proportion to more grievous sinnes,
To the second allegation we answer, First, that though Some Sins in comparison of Others may be said Light, and to have the like proportion to more grievous Sins,
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For in that place the Apostle by fire cannot meane the fire of Purgatory, because gold and silver are tryed, that is, precious doctrines or good workes, by the fire Saint Paul there speaketh of:
For in that place the Apostle by fire cannot mean the fire of Purgatory, Because gold and silver Are tried, that is, precious doctrines or good works, by the fire Saint Paul there speaks of:
To the third allegation we answer, That the Apostle is so farre from denying in that place that all sinnes are mortall, that on the contrary he there sheweth how all sinnes become mortall,
To the third allegation we answer, That the Apostle is so Far from denying in that place that all Sins Are Mortal, that on the contrary he there shows how all Sins become Mortal,
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What lesser sinne than lust, or a desire in the mind? yet this (as Saint James affirmeth) hath strength enough to conceive sinne, and sinne when it is finished to bring forth death.
What lesser sin than lust, or a desire in the mind? yet this (as Saint James Affirmeth) hath strength enough to conceive sin, and sin when it is finished to bring forth death.
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Let us lay all these particulars together, and the totall arising out of them will be this, That though there be a great difference of sinnes, whereof some are lighter, compared to a fescu, or moate; others heavier, compared to a beame: some smaller, likened to gnats; others greater, to camels; some easier to account for, resembled to mites or farthings; others with more difficulty,
Let us lay all these particulars together, and the total arising out of them will be this, That though there be a great difference of Sins, whereof Some Are lighter, compared to a fescu, or moat; Others Heavier, compared to a beam: Some smaller, likened to gnats; Others greater, to Camels; Some Easier to account for, resembled to mites or farthings; Others with more difficulty,
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yet that we are accountable for the least sinnes, and that the weakest desire and suddenest motion to evill is concupiscence, which if it be not killed in us by grace, will conceive sinne, and that sinne when it is consummate will bring forth death.
yet that we Are accountable for the least Sins, and that the Weakest desire and suddenest motion to evil is concupiscence, which if it be not killed in us by grace, will conceive sin, and that sin when it is consummate will bring forth death.
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First, we have two uncontrollable testimonies out of the booke of Deuteronomy, Cursed is hee that confirmeth not all the words of this Law to doe them:
First, we have two uncontrollable testimonies out of the book of Deuteronomy, Cursed is he that confirmeth not all the words of this Law to do them:
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Now there is no commandement which is not written in the booke of the Law, to which whosoever addeth, is accursed. To these plaine and evident passages of Scripture may bee adjoyned three like unto them, The soule that sinneth shall dye.
Now there is no Commandment which is not written in the book of the Law, to which whosoever adds, is accursed. To these plain and evident passages of Scripture may be adjoined three like unto them, The soul that Sinneth shall die.
The wages of sinne is death: and, The sting of death is sinne. These pregnant testimonies the Cardinall endeavoureth to elude with these and the like glosses;
The wages of sin is death: and, The sting of death is sin. These pregnant testimonies the Cardinal endeavoureth to elude with these and the like Glosses;
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and say, eschue evill, that is, all deadly evill: flye sinne, that is, mortall sinne: and consequently deny that veniall sinnes are any where forbidden.
and say, eschew evil, that is, all deadly evil: fly sin, that is, Mortal sin: and consequently deny that venial Sins Are any where forbidden.
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But as when wee reade in the common or civill law these and the like titles, the punishment of felony, murder, treason, fimony, sacriledge, we understand the law of all crimes of the same kind;
But as when we read in the Common or civil law these and the like titles, the punishment of felony, murder, treason, fimony, sacrilege, we understand the law of all crimes of the same kind;
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Now adde hereunto Bellarmines glosse, The wages of sinne, that is, mortall sinne, is death: and, the soule that sinneth, that is, that sinneth mortally, shall dye;
Now add hereunto Bellarmines gloss, The wages of sin, that is, Mortal sin, is death: and, the soul that Sinneth, that is, that Sinneth mortally, shall die;
What is it to deprave the meaning of the Holy Ghost, if this be not? especially considering, that the Prophet Ezekiel in the selfe same chapter, ver. 31. declareth his meaning to be of sinne in generall, without any restriction or limitation:
What is it to deprave the meaning of the Holy Ghost, if this be not? especially considering, that the Prophet Ezekielem in the self same chapter, ver. 31. Declareth his meaning to be of sin in general, without any restriction or limitation:
Here ye see no means to avoid death, but by casting away all transgressions: for sith the Law requireth entire obedience, he that violateth any one commandement, is liable to the punishment of the breach of the whole Law.
Here you see no means to avoid death, but by casting away all transgressions: for sith the Law requires entire Obedience, he that violateth any one Commandment, is liable to the punishment of the breach of the Whole Law.
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To smother this cleare light of truth, it is strange to see what smoaky distinctions the adversaries have devised of peccatum simpliciter and secundùm quid, and peccatum contra Legem and praeter Legem, sinnes against the Law and besides the Law:
To smother this clear Light of truth, it is strange to see what smoky Distinctions the Adversaries have devised of peccatum simpliciter and secundùm quid, and peccatum contra Legem and praeter Legem, Sins against the Law and beside the Law:
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and what lesser sinnes can be thought than sinnes of thought? therefore, saith Azorius the Jesuit, we must say that veniall sinne is against the Law, as Cajetan, Durand, and Vega taught:
and what lesser Sins can be Thought than Sins of Thought? Therefore, Says azorius the Jesuit, we must say that venial sin is against the Law, as Cajetan, Durand, and Vega taught:
we must say so, unlesse we will reject the definition of sinne given by Saint Austine, and generally received by the Schooles ( dictum, factum, vel concupitum contra Legem aeternam, that sinne is a thought, word,
we must say so, unless we will reject the definition of sin given by Saint Augustine, and generally received by the Schools (dictum, factum, vel concupitum contra Legem aeternam, that sin is a Thought, word,
or deed against the eternall Law) unlesse wee will contradict the ancient Fathers, by name, Saint Gregory: In the morning if thou seeke mee, thou shalt not finde mee.
or deed against the Eternal Law) unless we will contradict the ancient Father's, by name, Saint Gregory: In the morning if thou seek me, thou shalt not find me.
And in his second booke against the Pelagians, where rehearsing the words of our Saviour, He that is unadvisedly angry with his brother, shall bee in danger of judgement, thus reflecteth upon himselfe and his brethren:
And in his second book against the Pelagians, where rehearsing the words of our Saviour, He that is unadvisedly angry with his brother, shall be in danger of judgement, thus reflecteth upon himself and his brothers:
Yea, but some will say, What? is the nodding at a Sermon, the stealing a farthing, the breaking of a jest such an hainous matter, that it deserveth everlasting torments of body and soule in Hell? I answer with Saint Austine, in the estimation of sinnes we ought not to bring out deceitfull weights of our owne,
Yea, but Some will say, What? is the nodding At a Sermon, the stealing a farthing, the breaking of a jest such an heinous matter, that it deserveth everlasting torments of body and soul in Hell? I answer with Saint Augustine, in the estimation of Sins we ought not to bring out deceitful weights of our own,
if we thought it were deadly poyson? Doe we make great account of small sinnes? nay doe we not rather make small account of the greatest? Who ever espyed an Adder thrusting his sting at him,
if we Thought it were deadly poison? Do we make great account of small Sins? nay doe we not rather make small account of the greatest? Who ever espied an Adder thrusting his sting At him,
and shall not our conscience, which hath knowledge and sense of the venome of sinne, be much more fearfull of it? It is no amplification of the malignant nature of sinne, to compare it to a poyson: it is rather a diminution.
and shall not our conscience, which hath knowledge and sense of the venom of sin, be much more fearful of it? It is no amplification of the malignant nature of sin, to compare it to a poison: it is rather a diminution.
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or drowned by a leake in the bottome unespyed, in which the water entereth drop by drop? What easeth it a man to be pressed to death with a heap of sands, more than with a sow of lead? Are not the greatest rivers filled by drops? The sinnes we ordinarily commit, minuta sunt, sed multa sunt, they are small, but they are many;
or drowned by a leak in the bottom unespied, in which the water entereth drop by drop? What eases it a man to be pressed to death with a heap of sands, more than with a sow of led? are not the greatest Rivers filled by drops? The Sins we ordinarily commit, Minute sunt, sed Multa sunt, they Are small, but they Are many;
These indeed are important considerations, yet (mee thinkes) there is more, nay there is all that can be said in this clause of the Apostle, The end of those things is death:
These indeed Are important considerations, yet (me thinks) there is more, nay there is all that can be said in this clause of the Apostle, The end of those things is death:
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yet deadly it is, and without repentance and saving grace will kill your soules. Destroy the Cockatrice in the shell, breake the smallest seeds of sinne in your soule,
yet deadly it is, and without Repentance and Saving grace will kill your Souls. Destroy the Cockatrice in the shell, break the Smallest seeds of sin in your soul,
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Parvulos Babylonis allidite ad petram, in quâ serpentis vestigia non reperiuntur; Dash the Babylonish babes against that rocke, into which no serpent can enter.
Small children Babylonis allidite ad Petram, in quâ serpentis vestigia non reperiuntur; Dash the Babylonish babes against that rock, into which no serpent can enter.
I know not how it commeth to passe, that as in nature we see the Adamant, which nothing relenteth at the stroake of the hammer, is dissolved with the warme bloud of a Goate;
I know not how it comes to pass, that as in nature we see the Adamant, which nothing relents At the stroke of the hammer, is dissolved with the warm blood of a Goat;
and the Lions in Mesopotamia are so pestered with a kind of Gnat, flying into their eyes, that to be rid of the paine, they sometimes teare them out with their clawes, and sometimes drowne themselves:
and the Lions in Mesopotamia Are so pestered with a kind of Gnat, flying into their eyes, that to be rid of the pain, they sometime tear them out with their claws, and sometime drown themselves:
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so the strongest Christians are often over-taken with the least temptations, and conquered with a reed, nay, with a bull-rush. To forbeare more examples;
so the Strongest Christians Are often overtaken with the least temptations, and conquered with a reed, nay, with a bulrush. To forbear more Examples;
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those little sins that are so small, that we can scarce discerne them to be sinnes, are like those Cynifes Saint Austine speaketh of, they pricke the conscience with a most venemous sting.
those little Sins that Are so small, that we can scarce discern them to be Sins, Are like those Cynifes Saint Augustine speaks of, they prick the conscience with a most venomous sting.
Now if the sting of these small Flies put the conscience to such paine, and affect it with such anguish, who will be able to endure the teeth of the Adder,
Now if the sting of these small Flies put the conscience to such pain, and affect it with such anguish, who will be able to endure the teeth of the Adder,
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and whosoever shall say unto his brother, Racha, shall be in danger of the Councell: and whosoever shall say, Thou foole, shall be in danger of hell fire;
and whosoever shall say unto his brother, Racha, shall be in danger of the Council: and whosoever shall say, Thou fool, shall be in danger of hell fire;
what punishment is he like to endure, who beareth malice in his heart against his brother, envieth his prosperity, undermineth his estate, woundeth his good name,
what punishment is he like to endure, who bears malice in his heart against his brother, Envieth his Prosperity, undermineth his estate, wounds his good name,
If we shall give an account at the day of judgement for every idle word, what answer shall we make for irreligious and blasphemous words? for calumnious and detractious speeches? for uncharitable and unchristian censures? for false witnesse? for oathes? for perjury? I am loth harder to rub on the sores and galls of your consciences, and leave them raw: therefore my conclusion shall be the application of a plaister unto them, which will certainly heale them.
If we shall give an account At the day of judgement for every idle word, what answer shall we make for irreligious and blasphemous words? for calumnious and detractious Speeches? for uncharitable and unchristian censures? for false witness? for Oaths? for perjury? I am loath harder to rub on the sores and galls of your Consciences, and leave them raw: Therefore my conclusion shall be the application of a plaster unto them, which will Certainly heal them.
That which our Saviour after his resurrection promised to those that should beleeve on his Name, that if they dranke any deadly thing it should not hurt them, was performed according to the letter to the Disciples in the first ages;
That which our Saviour After his resurrection promised to those that should believe on his Name, that if they drank any deadly thing it should not hurt them, was performed according to the Letter to the Disciples in the First ages;
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For the end of those things it death. Right Honourable, &c. I Hope time hath not razed those characters out of your memory, which I borrowed from time it selfe, to imprint my observations upon this Text in your mind.
For the end of those things it death. Right Honourable, etc. I Hope time hath not razed those characters out of your memory, which I borrowed from time it self, to imprint my observations upon this Text in your mind.
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the first, though strong and forcible, drawne from the unfruitfulnesse of sinne, is not so necessary and constraining as the second, drawne from the shame and infamy thereof:
the First, though strong and forcible, drawn from the unfruitfulness of sin, is not so necessary and constraining as the second, drawn from the shame and infamy thereof:
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Now in the third place hee setteth before you life and death; life by the gift of God, and death for the hire of sinne. Shall I need to exhort you in the words of Moses, Chuse life? how can ye doe otherwise? Is the flesh appalled at the death of the body,
Now in the third place he sets before you life and death; life by the gift of God, and death for the hire of sin. Shall I need to exhort you in the words of Moses, Choose life? how can you do otherwise? Is the Flesh appalled At the death of the body,
though the paine thereof endure but for a moment? and shall not the spirit be much more affrighted at the death of the soule, the pangs and paines whereof never have an end? If there be any so retchlesse and carelesse of his estate, that hee passeth not for great and irrecoverable dammages and losses:
though the pain thereof endure but for a moment? and shall not the Spirit be much more affrighted At the death of the soul, the pangs and pains whereof never have an end? If there be any so retchless and careless of his estate, that he passes not for great and irrecoverable damages and losses:
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Therefore it is (as I conceive) that the Apostle, according to the precept of Rhetoricians, Puncta caeterorum argumentorum occulit, coucheth as it were,
Therefore it is (as I conceive) that the Apostle, according to the precept of Rhetoricians, Puncta caeterorum Argumentorum occulit, couches as it were,
and hideth the points of other arguments, but thrusteth out this, putting upon it the signe and marke of a reason (For.) For the end of those things is death.
and Hideth the points of other Arguments, but thrusts out this, putting upon it the Signen and mark of a reason (For.) For the end of those things is death.
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Sin somtimes hath no middle, as wee see in those fearfull examples of Corah, Dathan, and Abiram, who had no sooner opened their mouths against Moses, but the earth opened her mouth to swallow them up quicke:
since sometimes hath no middle, as we see in those fearful Examples of Corah, Dathan, and Abiram, who had no sooner opened their mouths against Moses, but the earth opened her Mouth to swallow them up quick:
of all the plagues that light upon the bodies, and soules, and estates of impenitent sinners in this life, with a fearfull expectation of hellish torments;
of all the plagues that Light upon the bodies, and Souls, and estates of impenitent Sinners in this life, with a fearful expectation of hellish torments;
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then a violent separation of the soule from the body, which is no sooner made, but the soule is presented before the dreadfull Judge of quicke and dead, arraigned, condemned,
then a violent separation of the soul from the body, which is no sooner made, but the soul is presented before the dreadful Judge of quick and dead, arraigned, condemned,
and immediately upon sentence haled and dragged by ugly fiends to the darke and lothsome dungeon of hell, there in all extremity of paines and tortures, without any ease or mitigation, to continue till the generall day of the worlds doom;
and immediately upon sentence haled and dragged by ugly fiends to the dark and loathsome dungeon of hell, there in all extremity of pains and tortures, without any ease or mitigation, to continue till the general day of the world's doom;
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when meeting again with the body, her companion in all filthinesse, iniquity, and ungodlinesse, they are both summoned to the last judgement, where all their open and secret sinnes are laid open to the view of men and Angels, to their inexpressible and astonishable confusion:
when meeting again with the body, her Companion in all filthiness, iniquity, and ungodliness, they Are both summoned to the last judgement, where all their open and secret Sins Are laid open to the view of men and Angels, to their inexpressible and astonishable confusion:
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but the heart also melt; the sentence, I say, of eternall damnation shall bee pronounced in their hearing, Goe ye cursed into everlasting fire, prepared for the Divell and his Angels.
but the heart also melt; the sentence, I say, of Eternal damnation shall be pronounced in their hearing, Go you cursed into everlasting fire, prepared for the devil and his Angels.
A most heavie sentence, never to bee recalled, and presently to bee put in execution, the Devill with reviling and insultation carrying them, with all their wicked friends and associates, to the place of endlesse torments, to endure the full wrath of God,
A most heavy sentence, never to be Recalled, and presently to be put in execution, the devil with reviling and insultation carrying them, with all their wicked Friends and associates, to the place of endless torments, to endure the full wrath of God,
who can read the description thereof in Saint Prosper with dry eyes? To bee banished for ever from our celestiall countrey, to bee dead to all joy and happinesse,
who can read the description thereof in Saint Prosper with dry eyes? To be banished for ever from our celestial country, to be dead to all joy and happiness,
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to bee cruciated with heart burning sorrow, and uneffectuall repentance, to bee gnawne with the immortall worme of conscience, to frye perpetually in crackling flames, to have their eyes put out with the smoake of the river of brimstone, to be drowned floating in the bottome of hell.
to be cruciated with heart burning sorrow, and uneffectual Repentance, to be gnawn with the immortal worm of conscience, to fry perpetually in crackling flames, to have their eyes put out with the smoke of the river of brimstone, to be drowned floating in the bottom of hell.
Horum. 3 That eternall death of body and soule in hell, is the wages which the impenitent and obstinate sinner shall receive to the uttermost farthing: Mors. That all sinfull pleasures and delights have an end no man can doubt;
Horum. 3 That Eternal death of body and soul in hell, is the wages which the impenitent and obstinate sinner shall receive to the uttermost farthing: Mors. That all sinful pleasures and delights have an end no man can doubt;
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Seneca out of his owne experience found honour to bee of the nature of glasse, quae cum splendet frangitur, which when it most glowes and glisteneth in the furnace, suddenly cracketh; and pleasure to bee like a sparke, quae cum accenditur extinguitur, which is quenched in the kindling.
Senecca out of his own experience found honour to be of the nature of glass, Quae cum splendet frangitur, which when it most glows and glisteneth in the furnace, suddenly cracketh; and pleasure to be like a spark, Quae cum accenditur extinguitur, which is quenched in the kindling.
And surely all comforts and contentments of worldly men are like bubbles of soap blowne by children out of a wallnut-shell into the ayre, which flye a little while,
And surely all comforts and contentment's of worldly men Are like bubbles of soap blown by children out of a walnut-shell into the air, which fly a little while,
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Who will be content to fast all the weeke for one good meales meat? to lye in prison all the dayes of his life for one houres liberty and jollity? These similitudes fall short,
Who will be content to fast all the Week for one good meals meat? to lie in prison all the days of his life for one hours liberty and jollity? These Similitudes fallen short,
and reach not home to the representing of the sinners folly, who for swimming an houre in the bath of pleasure, incurreth the danger of boyling for ever in a river of brimstone, and torrent of fire:
and reach not home to the representing of the Sinners folly, who for swimming an hour in the bath of pleasure, incurreth the danger of boiling for ever in a river of brimstone, and torrent of fire:
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Both of these doubtlesse are due to sinne, and shall bee paid at their day: the sentence pronounced against Adam, morte morieris, by the reduplication of the word seemeth to imply as much as thou shalt dye againe and againe, the first and second death;
Both of these doubtless Are due to sin, and shall be paid At their day: the sentence pronounced against Adam, morte Morieris, by the reduplication of the word seems to imply as much as thou shalt die again and again, the First and second death;
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for here is corruption in time, nay, which is more strange, and to the reason of the naturall man involveth contradiction, Corruptio aeterna, & mors immortalis, an eternall corruption, and an immortall death.
for Here is corruption in time, nay, which is more strange, and to the reason of the natural man involveth contradiction, corruption aeterna, & mors Immortal, an Eternal corruption, and an immortal death.
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but continually dying, and never shall it be worse with man in death, than where death it selfe is without death, where life perpetually dyeth, and death perpetually liveth.
but continually dying, and never shall it be Worse with man in death, than where death it self is without death, where life perpetually Dies, and death perpetually lives.
quia & mors vivit, & finis incipit, & deficere nescit defectus: The death of the damned is a deathlesse death, an endlesse end, and undefcizible defect;
quia & mors vivit, & finis incipit, & deficere nescit defectus: The death of the damned is a deathless death, an endless end, and undefcizible defect;
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And that this death is meant in my text either only or especially, the correspondencie of this member to that which followeth, but the gift of God is eternall life, maketh it manifest.
And that this death is meant in my text either only or especially, the correspondency of this member to that which follows, but the gift of God is Eternal life, makes it manifest.
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Yet for further confirmation hereof, that the wages of sinne is eternall death, I will produce manifold testimonies of Scripture beyond all exception, not so much to convince the errour of Origen, who was of opinion that all the damned,
Yet for further confirmation hereof, that the wages of sin is Eternal death, I will produce manifold testimonies of Scripture beyond all exception, not so much to convince the error of Origen, who was of opinion that all the damned,
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as to settle a doubt which troubleth the mindes of the godly, how it should bee just with God to inflict eternall punishments upon men for temporall transgressions.
as to settle a doubt which Troubles the minds of the godly, how it should be just with God to inflict Eternal punishments upon men for temporal transgressions.
If yee embrace the former opinion, to prove that it is just to repay eternall punishments to temporary and finite offences, it will bee sufficient to shew that it is Gods will and good pleasure so to doe:
If ye embrace the former opinion, to prove that it is just to repay Eternal punishments to temporary and finite offences, it will be sufficient to show that it is God's will and good pleasure so to do:
and of Saint John, And the Devill that deceived them was cast into the lake of fire and brimstone, where the beast and the false Prophet shall bee tormented day and night for evermore.
and of Saint John, And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false Prophet shall be tormented day and night for evermore.
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like a river of brimstone, continually kindleth it? And that the worm likewise is immortall Christ teacheth, Where the worm, saith he, never dyeth, and the fire is not quenched:
like a river of brimstone, continually kindleth it? And that the worm likewise is immortal christ Teaches, Where the worm, Says he, never Dies, and the fire is not quenched:
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and that the darknesse likewise is perpetuall wee heare out of Saint Peter, They are Wells without water, clouds carryed about with a tempest, to whom blacke darknesse is reserved for ever:
and that the darkness likewise is perpetual we hear out of Saint Peter, They Are Wells without water, Clouds carried about with a tempest, to whom black darkness is reserved for ever:
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They shall bee tormented, saith Saint John, with fire and brimstone for evermore: and therefore the fire is called their fire, ignis eorum, because it burneth them;
They shall be tormented, Says Saint John, with fire and brimstone for evermore: and Therefore the fire is called their fire, ignis Their, Because it burns them;
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These texts are so plaine, that Cardinal Bellarmine himselfe professedly refuteth those of his owne side, who give credit to the legend, which relateth that by the prayers of Saint Gregory the soule of Trajan was delivered out of hell.
These texts Are so plain, that Cardinal Bellarmine himself professedly refuteth those of his own side, who give credit to the legend, which relateth that by the Prayers of Saint Gregory the soul of Trajan was Delivered out of hell.
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had hee still the free use of all the faculties of his soule, and members of his body, he would still make them weapons of unrighteousnes. Inchinus the Romish Postillar giveth some light to this truth by an inch of candle, whereby two play at tables in the night,
had he still the free use of all the faculties of his soul, and members of his body, he would still make them weapons of unrighteousness. Inchinus the Romish Postillar gives Some Light to this truth by an inch of candle, whereby two play At tables in the night,
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and yet they hold not, that all mortall sinnes are equall, their Casuists teaching, that parricide is a greater sinne than murder, incest than adultery, blasphemy than perjury: all of them being mortall.
and yet they hold not, that all Mortal Sins Are equal, their Casuists teaching, that Parricide is a greater sin than murder, Incest than adultery, blasphemy than perjury: all of them being Mortal.
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or mediately, once or often, on the sudden or unadvisedly, ignorantly or wilfully, out of infirmity or presumptuously, tending much or little to the hurt or prejudice of our neighbour:
or mediately, once or often, on the sudden or unadvisedly, ignorantly or wilfully, out of infirmity or presumptuously, tending much or little to the hurt or prejudice of our neighbour:
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We have said enough to these words for their coherence, sense, and construction: let us now see what they say to us for our further use and instruction.
We have said enough to these words for their coherence, sense, and construction: let us now see what they say to us for our further use and instruction.
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There is no physicke, but if it worke maketh the patient sicker for the present; and for the most part the smarting plaister most speedily cureth the wound.
There is no physic, but if it work makes the patient sicker for the present; and for the most part the smarting plaster most speedily cureth the wound.
and soone after infinite troupes of them assembled from all parts in goodly order and glorious armour, accompanying our Saviour in his triumphant returne into heaven, to receive each of them a crowne of glory,
and soon After infinite troops of them assembled from all parts in goodly order and glorious armour, accompanying our Saviour in his triumphant return into heaven, to receive each of them a crown of glory,
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Have ye enough of this taste? or doe ye yet desire a second? ye have it in Saint Matthew, Projicite in tenebras exteriores, Cast the unprofitable servant into utter darknesse, there shall be weeping and gnashing of teeth.
Have you enough of this taste? or do you yet desire a second? you have it in Saint Matthew, projicite in Darkness exteriores, Cast the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth.
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Suppose ye were stripped stark naked, and then bound hand and foot with iron chaines, and throwne into a deep, darke, loathsome, and hideous dungeon, full of Adders, Vipers, Basiliskes,
Suppose you were stripped stark naked, and then bound hand and foot with iron chains, and thrown into a deep, dark, loathsome, and hideous dungeon, full of Adders, Vipers, Basilisks,
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As ye like this, take another taste: Vermis eorum non interit. Imagine that whilest ye lye in the darke dungeon bit & stung in your outward parts, there should be a venemous worme within your bowels, gnawing at your very heart;
As you like this, take Another taste: Vermis Their non interit. Imagine that whilst you lie in the dark dungeon bit & stung in your outward parts, there should be a venomous worm within your bowels, gnawing At your very heart;
or boyling in a river of brimstone, or frying in the flames of a furnace, and crying but for one drop of water to coole the tip of the tongue, and not obtaining it.
or boiling in a river of brimstone, or frying in the flames of a furnace, and crying but for one drop of water to cool the tip of the tongue, and not obtaining it.
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If these tastes affect you not, take you yet a fourth, made of the very gall of Aspes, Non habebunt requiem die vel nocte, sed cruciabuntur inaeternùm.
If these tastes affect you not, take you yet a fourth, made of the very Gall of Asps, Non habebunt requiem die vel nocte, sed cruciabuntur inaeternùm.
yet all must bee endured without all meanes of ease, or hope of release: the banishment is perpetuall, the chaines everlasting, the worme immortall, the fire unquenchable.
yet all must be endured without all means of ease, or hope of release: the banishment is perpetual, the chains everlasting, the worm immortal, the fire unquenchable.
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No losse so great as of the Kingdome of Heaven, no prison so loathsome as the dungeon of Hell, no sight so gastly as of the ougly fiends, no shreeking so lamentable as of damned ghosts, no stench so loathsome as of the lake of brimstone, no worme so biting as the remorse of conscience, no fire so hot as the wrath of God;
No loss so great as of the Kingdom of Heaven, no prison so loathsome as the dungeon of Hell, no sighed so ghastly as of the ugly fiends, no shrieking so lamentable as of damned Ghosts, no stench so loathsome as of the lake of brimstone, no worm so biting as the remorse of conscience, no fire so hight as the wrath of God;
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but such losses never to be recovered, such chaines never to bee loosed, such darknesse never to be enlightened, such sights never to be removed, such noyse never to be stilled, such fumes never to be dispelled, such a worme never to be pluckt off, such fire never to be quenched, such torments never to be released, such misery never to be ended, maketh up such a punishment,
but such losses never to be recovered, such chains never to be loosed, such darkness never to be enlightened, such sights never to be removed, such noise never to be stilled, such fumes never to be dispelled, such a worm never to be plucked off, such fire never to be quenched, such torments never to be released, such misery never to be ended, makes up such a punishment,
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and comfort of friends to strengthen our patience? If the Physician should tell us, that after a moneth or a yeere we should be out of our extreme fits, he would be so farre from chearing us up, that hee would neere drive us to despaire:
and Comfort of Friends to strengthen our patience? If the physician should tell us, that After a Monn or a year we should be out of our extreme fits, he would be so Far from cheering us up, that he would near drive us to despair:
how then shall wee bee able to endure the scorching flames of the brimstone lake in the darke dungeon of Hell, where we have no other comforters about us than insulting Divels,
how then shall we be able to endure the scorching flames of the brimstone lake in the dark dungeon of Hell, where we have no other Comforters about us than insulting Devils,
for which the damned soules would give a thousand lives if they had them; & for their neglect thereof while the time served them, they now pierce their hearts,
for which the damned Souls would give a thousand lives if they had them; & for their neglect thereof while the time served them, they now pierce their hearts,
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Woe worth our brutish sottishnesse, and beastly folly, whereby for painted shewes and vanishing shadowes of sinfull pleasures, we have forgone everlasting joyes,
Woe worth our brutish sottishness, and beastly folly, whereby for painted shows and vanishing shadows of sinful pleasures, we have forgone everlasting Joys,
O that wee should refuse the meanes freely offered unto us to escape these torments, for which wee would now give the price of our dearest hearts bloud:
Oh that we should refuse the means freely offered unto us to escape these torments, for which we would now give the price of our dearest hearts blood:
If we might returne to life againe, what would we not doe, what would we not suffer, that we might not come to this dismall place? But alas, all is too late, the irrevocable sentence is pronounced, the time of repentance is past;
If we might return to life again, what would we not do, what would we not suffer, that we might not come to this dismal place? But alas, all is too late, the irrevocable sentence is pronounced, the time of Repentance is past;
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and much more to utter, deserveth a thousand Hells) there is no truth in the Gospel, upon the expresse Text whereof I have all this while enlarged my selfe.
and much more to utter, deserveth a thousand Hells) there is no truth in the Gospel, upon the express Text whereof I have all this while enlarged my self.
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and of the damned, in the Salamander and Pyrausts that live in the fire. The ancient Grecians and Romans, yea, the Barbarous Indians, that have no learning among them,
and of the damned, in the Salamander and Pyrausts that live in the fire. The ancient Greeks and Roman, yea, the Barbarous Indians, that have no learning among them,
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The Virginians (saith he) acknowledge the immortality of soules, and they beleeve that after death, according to their desert, they are either translated from hence into the seats of the gods,
The Virginians (Says he) acknowledge the immortality of Souls, and they believe that After death, according to their desert, they Are either translated from hence into the seats of the God's,
An evident argument, that God hath engraven the image of Hell so deep in mens consciences, to deterre them from ungodlinesse, that the Divell cannot raze it cleane out, though he desireth nothing more.
an evident argument, that God hath engraven the image of Hell so deep in men's Consciences, to deter them from ungodliness, that the devil cannot raze it clean out, though he Desires nothing more.
and be carefull to run into no more arrerages? He is most worthy to lye in the prison of Hell till he pay the uttermost farthing of his debts, who can have them paid for him upon so easie termes, and will not.
and be careful to run into no more arrearages? He is most worthy to lie in the prison of Hell till he pay the uttermost farthing of his debts, who can have them paid for him upon so easy terms, and will not.
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Shall wee not then eternally sing his praises, who hath saved us from everlasting weeping and mourning in the valley of Hinnom? Shall any waters of affliction quench in us the love of him, who for us quenched unquenchable fire? Shall not the benefit of our delivery from everlasting death ever live in our memory? Shall any thing sever us from him, who for our sakes after a sort was severed from his Father, when he cryed, My God, my God,
Shall we not then eternally sing his praises, who hath saved us from everlasting weeping and mourning in the valley of Hinnom? Shall any waters of affliction quench in us the love of him, who for us quenched unquenchable fire? Shall not the benefit of our delivery from everlasting death ever live in our memory? Shall any thing sever us from him, who for our sakes After a sort was severed from his Father, when he cried, My God, my God,
HOw unwilling the author of life and Saviour of all men, especially beleevers, is to pronounce and execute the sentence of death and destruction against any,
HOw unwilling the author of life and Saviour of all men, especially believers, is to pronounce and execute the sentence of death and destruction against any,
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if the teares which hee shed over Jerusalem, and groanes and lamentations which hee powreth out when he powreth forth the vials of his vengeance, testifie not abundantly;
if the tears which he shed over Jerusalem, and groans and lamentations which he poureth out when he poureth forth the vials of his vengeance, testify not abundantly;
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yet his soft pace, and orderly proceeding by degrees in the course hee taketh against obstinate and impenitent sinners, is enough to silence all murmuring complaints wrongfully charging his justice,
yet his soft pace, and orderly proceeding by Degrees in the course he Takes against obstinate and impenitent Sinners, is enough to silence all murmuring complaints wrongfully charging his Justice,
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For hee ever first sitteth upon his throne of grace, and reacheth out his golden Scepter to all that cast themselves downe before him (and if they have a hand of faith to lay hold on it, hee raiseth them up) before hee taketh hold of his iron rod;
For he ever First Sitteth upon his throne of grace, and reaches out his golden Sceptre to all that cast themselves down before him (and if they have a hand of faith to lay hold on it, he Raiseth them up) before he Takes hold of his iron rod;
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and hee shaketh it too before hee striketh with it, and hee striketh lightly before hee breaketh in pieces and shivers, the vessels of wrath fitted to destruction.
and he shakes it too before he striketh with it, and he striketh lightly before he breaks in Pieces and shivers, the vessels of wrath fitted to destruction.
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First, when wee begin to stray from him, hee calleth us backe, and reclaymeth us from our soule and dangerous wayes, by friendly counsels and passionate perswasions, by increase of temporall and promise of eternall blessings:
First, when we begin to stray from him, he calls us back, and reclaimeth us from our soul and dangerous ways, by friendly Counsels and passionate persuasions, by increase of temporal and promise of Eternal blessings:
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2 If these kinde offers be refused with contempt, and greater benefits repayed with greater unthankfulnesse, he changeth his note, but not his affections;
2 If these kind offers be refused with contempt, and greater benefits repaid with greater unthankfulness, he changes his note, but not his affections;
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but to this end onely, that hee may not inflict what hee threateneth, as wee see in Niniveh's case, Yet forty dayes, saith the Prophet, and Niniveh shall bee overthrowne: yet Niniveh was not overthrown;
but to this end only, that he may not inflict what he threateneth, as we see in Nineveh's case, Yet forty days, Says the Prophet, and Nineveh shall be overthrown: yet Nineveh was not overthrown;
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because the Ninivites repented of their workes, and turned from their evill wayes, God repented of the evill he had said that hee would doe unto them, and he did it not.
Because the Ninevites repented of their works, and turned from their evil ways, God repented of the evil he had said that he would do unto them, and he did it not.
neither kind entreaties, nor sharpe rebukes can worke upon the hard heartednesse of obstinate sinners, hee useth yet another meanes to bring them home;
neither kind entreaties, nor sharp rebukes can work upon the hard heartedness of obstinate Sinners, he uses yet Another means to bring them home;
According to this method Christ here proceedeth with the Angel of Laodicea: First, hee friendly saluteth him: next, hee sharply reproveth him: then hee fearfully threatneth him:
According to this method christ Here Proceedeth with the Angel of Laodicea: First, he friendly salutes him: next, he sharply Reproveth him: then he fearfully threatens him:
But here because the Angel of Laodicea might reply, Alas, to what end is all this? what prescribe you unto memedicinal potions, who am to be spewed out of Gods mouth? what can your counsell doe me good? my doome is already past,
But Here Because the Angel of Laodicea might reply, Alas, to what end is all this? what prescribe you unto memedicinal potions, who am to be spewed out of God's Mouth? what can your counsel do me good? my doom is already past,
Behold then in the words of this Scripture, 1 A rule of direction to those that are set in high places of authority. 2 A staffe of comfort to those who are fallen into the depth of griefe and misery.
Behold then in the words of this Scripture, 1 A Rule of direction to those that Are Set in high places of Authority. 2 A staff of Comfort to those who Are fallen into the depth of grief and misery.
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Ye Masters of servants, Tutors of Scholars, Fathers of children, Magistrates of cities, and Kings of realmes, who have received your authority from God, bee ruled by him by whom yee rule, take him for a president in your proceedings from whom yee have your warrant:
the Masters of Servants, Tutors of Scholars, Father's of children, Magistrates of cities, and Kings of Realms, who have received your Authority from God, be ruled by him by whom ye Rule, take him for a president in your proceedings from whom ye have your warrant:
doe yee likewise, first evidently convince, then openly rebuke, after severely threaten, and last of all fatherly chasten with moderation and compassion all those, indifferently, without partiality, who deserve chastisement, not sparing those who are most deare and neare unto you.
do ye likewise, First evidently convince, then openly rebuke, After severely threaten, and last of all fatherly chasten with moderation and compassion all those, indifferently, without partiality, who deserve chastisement, not sparing those who Are most deer and near unto you.
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But to the bruised reed, to the drouping conscience overwhelmed with sorrow and griefe both for sinnes and the punishment thereof, the Spirit speaketh in the words of my text on this wise.
But to the Bruised reed, to the drooping conscience overwhelmed with sorrow and grief both for Sins and the punishment thereof, the Spirit speaks in the words of my text on this wise.
Why doe yee adde affliction to your affliction, and fret and exulcerate your own wounds through your impatience? It is not (as yee conceive) your enemy that hath prevailed against you;
Why do ye add affliction to your affliction, and fret and exulcerate your own wounds through your impatience? It is not (as ye conceive) your enemy that hath prevailed against you;
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Yee are so farre from being utterly rejected and abandoned by your heavenly father, that yee are by this your seasonable affliction more assured of his care over you, and love unto you.
Ye Are so Far from being utterly rejected and abandoned by your heavenly father, that ye Are by this your seasonable affliction more assured of his care over you, and love unto you.
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Therefore submit your souls under his mighty hand in humble patience, & after that raise them up in a comfortable hope, kisse his rod, quae corpus vulnerat, mentem sanat, which woundeth the body, but healeth the soule;
Therefore submit your Souls under his mighty hand in humble patience, & After that raise them up in a comfortable hope, kiss his rod, Quae corpus vulnerable, mentem Sanat, which wounds the body, but heals the soul;
Arguite & castigate vos ipsos, convince your owne folly, rebuke your bad courses, chasten your wanton flesh with watching, fasting and other exercises of mortification;
Arguite & castigate vos ipsos, convince your own folly, rebuke your bad courses, chasten your wanton Flesh with watching, fasting and other exercises of mortification;
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and burne his rod wherewith hee hath beaten you, and the overflowing of his future favours will make it evident, that whatsoever was said or done before, was in love, to make you partakers of his holinesse,
and burn his rod wherewith he hath beaten you, and the overflowing of his future favours will make it evident, that whatsoever was said or done before, was in love, to make you partakers of his holiness,
Wherefore let all that mourne in Zion, and sigh as often as they breath for their many and grievous visitations, heare what the Spirit saith to the Angel of Laodicea, I rebuke and chasten as many as I love.
Wherefore let all that mourn in Zion, and sighs as often as they breath for their many and grievous visitations, hear what the Spirit Says to the Angel of Laodicea, I rebuke and chasten as many as I love.
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which are here evidently foure: 1 The person of Christ, I. 2 The actions of this person, Rebuke and chasten. 3 The subject of these actions, As many. 4 The extent of the subject, As I love. 1 The person most gracious, I. 2 The actions most just, Rebuke and chasten. 3 The subject most remarkable, Whom I love. 4 The extent most large, As many. 1 In the person you may see the author of all afflictions. 2 In the actions, the nature of all afflictions. 3 In the extent, the community of all afflictions. 4 In the subject, the cause of all afflictions.
which Are Here evidently foure: 1 The person of christ, I 2 The actions of this person, Rebuke and chasten. 3 The Subject of these actions, As many. 4 The extent of the Subject, As I love. 1 The person most gracious, I 2 The actions most just, Rebuke and chasten. 3 The Subject most remarkable, Whom I love. 4 The extent most large, As many. 1 In the person you may see the author of all afflictions. 2 In the actions, the nature of all afflictions. 3 In the extent, the community of all afflictions. 4 In the Subject, the cause of all afflictions.
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Of this extent of the subject, subject of the actions, actions of Christ, by his gracious assistance, and your Christian patience: and first of the person,
Of this extent of the Subject, Subject of the actions, actions of christ, by his gracious assistance, and your Christian patience: and First of the person,
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and hath the greatest stroake, needeth not so much evident demonstration, as serious consideration, and right and seasonable application in time of fearfull visitations.
and hath the greatest stroke, needs not so much evident demonstration, as serious consideration, and right and seasonable application in time of fearful visitations.
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or the Church bewailing afflictions, and sore chastisements? Is there any evill in the city which I have not done, saith the Lord? And, Is there any sorrow like unto my sorrow, wherewith the Lord hath afflicted mee in the day of his fierce wrath, saith his captive Spouse? What face of misery so ugly and gastly, wherewith hee scareth not his disobedient people? To them that have hard hearts,
or the Church bewailing afflictions, and soar chastisements? Is there any evil in the City which I have not done, Says the Lord? And, Is there any sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his fierce wrath, Says his captive Spouse? What face of misery so ugly and ghastly, wherewith he scareth not his disobedient people? To them that have hard hearts,
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and what not? And according as he threatneth in the law, he professeth that he had done to the Israelites in the dayes of the Prophet Amos: I have sent you cleannesse of teeth,
and what not? And according as he threatens in the law, he Professes that he had done to the Israelites in the days of the Prophet Amos: I have sent you cleanness of teeth,
Surely no Prince or Emperour could ever so secure his state, or guard his person, that neither outward power could annoy him, nor home-bred treachery surprise him:
Surely no Prince or Emperor could ever so secure his state, or guard his person, that neither outward power could annoy him, nor Homebred treachery surprise him:
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or as if a patient, to whom a wise Physician hath prescribed a bitter potion for the recovery of his health, should fall out with the Apothecary for ministring it:
or as if a patient, to whom a wise physician hath prescribed a bitter potion for the recovery of his health, should fallen out with the Apothecary for ministering it:
Nay, it is like to them that use the unguentum called Armarium, who when a party is wounded by his adversary with a sword or speare, apply nothing to the party, but annoint the instrument.
Nay, it is like to them that use the Unguentum called Armarium, who when a party is wounded by his adversary with a sword or spear, apply nothing to the party, but anoint the Instrument.
What Christ spake to Pilate vaunting of the power and authority he had over him, the feeblest Christian in the world may reply to the greatest Potentate on earth:
What christ spoke to Pilate vaunting of the power and Authority he had over him, the feeblest Christian in the world may reply to the greatest Potentate on earth:
and though they intend evill and mischiefe against his servants, yet hee will turne it into good to them, as he did to Joseph. Solinus writeth of Hypanis, that the water thereof is very bitter as it passeth through Exampeus, yet very sweet in the spring;
and though they intend evil and mischief against his Servants, yet he will turn it into good to them, as he did to Joseph. Solinus Writeth of Hypanis, that the water thereof is very bitter as it passes through Example, yet very sweet in the spring;
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3. Are the afflictions which befall Gods children in their bodies, soules, good name, or estates, darts shot from heaven? how then can they avoid them? what shall they doe in this case? Surely cast themselves on the ground,
3. are the afflictions which befall God's children in their bodies, Souls, good name, or estates, darts shot from heaven? how then can they avoid them? what shall they do in this case? Surely cast themselves on the ground,
Or cast up our darts to heaven, that is, our ejaculatory prayers, as David doth: O Lord, rebuke mee not in thy wrath, neither chasten mee in thy hot displeasure:
Or cast up our darts to heaven, that is, our ejaculatory Prayers, as David does: Oh Lord, rebuke me not in thy wrath, neither chasten me in thy hight displeasure:
but presently giving up the bucklers, his apology for himselfe was, Is it not reason to yeeld to him, who hath thirty legions at his command? I am sure there is greater reason, whatsoever the cause may be in our apprehension, absolutely to yeeld without further disputing, to him who hath more than thirty legions of Angels at his command,
but presently giving up the bucklers, his apology for himself was, Is it not reason to yield to him, who hath thirty legions At his command? I am sure there is greater reason, whatsoever the cause may be in our apprehension, absolutely to yield without further disputing, to him who hath more than thirty legions of Angels At his command,
and shall we not much more praise the divine Majesty, that hee vouchsafeth himselfe to chasten us for our good? The wounds of a friend are more welcome to us than the plaisters of an enemy:
and shall we not much more praise the divine Majesty, that he vouchsafeth himself to chasten us for our good? The wounds of a friend Are more welcome to us than the plasters of an enemy:
From the person I proceed to his actions, rebuke and chasten, not condemne and punish, NONLATINALPHABET; verba virtutem non addunt, soft words make smart blowes neverthelesse felt:
From the person I proceed to his actions, rebuke and chasten, not condemn and Punish,; verba virtutem non addunt, soft words make smart blows nevertheless felt:
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in punishment a compensation of desert, in chastisement a mitigation of favour: in punishment a principall respect had to a former offence, in chastisement to future amendment.
in punishment a compensation of desert, in chastisement a mitigation of favour: in punishment a principal respect had to a former offence, in chastisement to future amendment.
but a father, whom not love of law and justice, but the law of love moveth and after a sort enforceth to do what he doth for his childes good, is contented with such correction, not as he deserveth for the fault he hath committed,
but a father, whom not love of law and Justice, but the law of love moves and After a sort enforceth to do what he does for his child's good, is contented with such correction, not as he deserveth for the fault he hath committed,
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2. He mitigateth with mercy his childrens payment, 1. In respect of time, 1. Indefinitely. 2. Definitely. 2. In respect of the grievousnesse of their stroakes.
2. He mitigateth with mercy his Children's payment, 1. In respect of time, 1. Indefinitely. 2. Definitely. 2. In respect of the grievousness of their Strokes.
namely, to cure their dulnesse and stupidity, abate their pride, tame their wanton flesh, exercise their patience, enflame their devotion, try their love, weane their desires from this world,
namely, to cure their dulness and stupidity, abate their pride, tame their wanton Flesh, exercise their patience, inflame their devotion, try their love, wean their Desires from this world,
and breed in them a longing for the joyes of heaven, and fruits of Paradise. Prosperity flattereth the soule, but trouble and affliction play the parts of true friends:
and breed in them a longing for the Joys of heaven, and fruits of Paradise. Prosperity Flattereth the soul, but trouble and affliction play the parts of true Friends:
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And therefore S. Bernard very well resembleth them to rotten stakes, flags, and bull-rushes, which men catch at that are in perill of drowning, hoping by them to scramble out of the water:
And Therefore S. Bernard very well resembles them to rotten stakes, flags, and Bulrushes, which men catch At that Are in peril of drowning, hoping by them to scramble out of the water:
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This most serious lesson of the vanity of earthly delights & worldly comforts, we reade in many Texts of Scriptures, heare in divers Sermons, see in daily spectacles of men troubled in mind at their death:
This most serious Lesson of the vanity of earthly delights & worldly comforts, we read in many Texts of Scriptures, hear in diverse Sermons, see in daily spectacles of men troubled in mind At their death:
then finding by our wofull experience, that earthly felicity is nothing but misery masked in gaudy shewes, and that all the wealth of the world, together with all carnall delights, cannot ease a burthened conscience,
then finding by our woeful experience, that earthly felicity is nothing but misery masked in gaudy shows, and that all the wealth of the world, together with all carnal delights, cannot ease a burdened conscience,
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and entertaine death in our most serious thoughts. Here the eye of faith, enlightened by divine revelation, seeth beyond death the celestiall Paradise,
and entertain death in our most serious thoughts. Here the eye of faith, enlightened by divine Revelation, sees beyond death the celestial Paradise,
and besides these a heavenly City, shining with streets of gold, and foundations of pearle and precious stones, the sight wherof leaveth an unspeakable delight in the soule, which sweetneth all temporall afflictions,
and beside these a heavenly city, shining with streets of gold, and foundations of pearl and precious stones, the sighed whereof Leaveth an unspeakable delight in the soul, which sweeteneth all temporal afflictions,
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we find for the most part in handling Texts of holy Scripture, compared by the Prophet David to hony-combs, the easier & more vulgar observations flow out of them upon the lightest touch,
we find for the most part in handling Texts of holy Scripture, compared by the Prophet David to Honeycombs, the Easier & more Vulgar observations flow out of them upon the Lightest touch,
but we are to presse each phrase and circumstance before we can get out the thickest hony, the choicest and most usefull doctrines of inspired wisedome.
but we Are to press each phrase and circumstance before we can get out the thickest honey, the Choicest and most useful doctrines of inspired Wisdom.
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Wherefore with your good liking and approbation, I will presse again and againe these mellifluous combes in our Saviours lips, dropping celestiall doctrine sweeter than hony, to delight the most distempered taste,
Wherefore with your good liking and approbation, I will press again and again these mellifluous combes in our Saviors lips, dropping celestial Doctrine Sweeten than honey, to delight the most distempered taste,
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such is this Text, and that Deut. 8.5. Thou shalt also consider in thy heart, that as a man chasteneth his sonne, so the Lord thy God chasteneth thee: and, Job 5.17. Despise not thou the chastening of the Almighty:
such is this Text, and that Deuteronomy 8.5. Thou shalt also Consider in thy heart, that as a man Chasteneth his son, so the Lord thy God Chasteneth thee: and, Job 5.17. Despise not thou the chastening of the Almighty:
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for whom the Lord loveth, he correcteth, even as a father doth the sonne in whom he delighteth: and, Hebr. 12.7. If yee endure chastening, God dealeth with you as with sonnes:
for whom the Lord loves, he Correcteth, even as a father does the son in whom he delights: and, Hebrew 12.7. If ye endure chastening, God deals with you as with Sons:
for what sonne is he whom the father chasteneth not? As a Musician often toucheth upon the sweetest note in his song, Paven or Galliard; so doth the holy Spirit upon this:
for what son is he whom the father Chasteneth not? As a Musician often touches upon the Sweetest note in his song, Paven or Galliard; so does the holy Spirit upon this:
For with a like pride, whereby they cry up their actions to be meritorious, they would improve their passions to be workes satisfactory (by satisfactory intending such as make amends unto the justice of God) wherein they as much over-reach,
For with a like pride, whereby they cry up their actions to be meritorious, they would improve their passion to be works satisfactory (by satisfactory intending such as make amends unto the Justice of God) wherein they as much overreach,
Satisfactions to our brethren for wrongs done unto them, by restitution, mulct or acknowledgement of our fault, with asking forgivenesse for it, we both teach and practise:
Satisfactions to our brothers for wrongs done unto them, by restitution, mulct or acknowledgement of our fault, with asking forgiveness for it, we both teach and practise:
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nothing can recompence an infinite transgression, but an infinite submission, or to speake more properly, the submission and passion of him that was infinite.
nothing can recompense an infinite Transgression, but an infinite submission, or to speak more properly, the submission and passion of him that was infinite.
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and therefore they must let that alone for him, who trod the wine-presse alone. Before, I noted the difference between chastisement and punishment, in the one a compensation of wrong done to the person or law, is intended;
and Therefore they must let that alone for him, who trod the winepress alone. Before, I noted the difference between chastisement and punishment, in the one a compensation of wrong done to the person or law, is intended;
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Who would ever be so unreasonable, as to thinke, that a few stripes given by a tender-hearted father to the childe whom he most dearly affecteth, were a satisfaction for the losse of a Diamond of great price? yet our sufferings hold not such a proportion.
Who would ever be so unreasonable, as to think, that a few stripes given by a tender-hearted father to the child whom he most dearly affects, were a satisfaction for the loss of a Diamond of great price? yet our sufferings hold not such a proportion.
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For what are our finite and momentary sufferings to the offence given to an infinite Majesty? Nothing can be set in the other scale against it to weigh it downe,
For what Are our finite and momentary sufferings to the offence given to an infinite Majesty? Nothing can be Set in the other scale against it to weigh it down,
The Apostle said, hee gave himselfe a ransome for all: will they deny it to be a sufficient one? or was there any defect in his good intention? They have not rubbed their foreheads so hard,
The Apostle said, he gave himself a ransom for all: will they deny it to be a sufficient one? or was there any defect in his good intention? They have not rubbed their foreheads so hard,
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Well then, let them tell us how that man is perfectly ransomed by another, who is still kept in prison till he have discharged part of his ransome himselfe.
Well then, let them tell us how that man is perfectly ransomed by Another, who is still kept in prison till he have discharged part of his ransom himself.
This very conceit, that they merit by their actions, or satisfie by their passions, taketh away not only all merit, but all worth from them both. 2. It instructeth the penitent:
This very conceit, that they merit by their actions, or satisfy by their passion, Takes away not only all merit, but all worth from them both. 2. It Instructeth the penitent:
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The Greekes say in their Proverb, NONLATINALPHABET, and the Latines answer them both in the rime & reason, Nocumenta documenta, that is, we gain wit by our losses,
The Greeks say in their Proverb,, and the Latins answer them both in the rhyme & reason, nocumenta Documenta, that is, we gain wit by our losses,
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Is any man either impoverished with losses, or visited with sicknesse, or strucken with soares, or oppressed with heavie burdens, or pined with famine, or grieved with death of friends,
Is any man either impoverished with losses, or visited with sickness, or strucken with soars, or oppressed with heavy burdens, or pined with famine, or grieved with death of Friends,
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and upon conviction, NONLATINALPHABET, rebuke. What are afflictions? chastisements, and chasten. Whom doth he thus afflict? only some stubborn and obstinate sinners,
and upon conviction,, rebuke. What Are afflictions? chastisements, and chasten. Whom does he thus afflict? only Some stubborn and obstinate Sinners,
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or desperate cast-a-wayes? nay, but all his children, as many. Why afflicteth he? Because he loveth them. I. It is God that smiteth me, can I resist his power? must I not obey his will? Rebuke. Hee hath given me warning before,
or desperate castaways? nay, but all his children, as many. Why afflicts he? Because he loves them. I. It is God that smites me, can I resist his power? must I not obey his will? Rebuke. He hath given me warning before,
shall I refuse nurture, and shew my selfe a bastard and no sonne? had I rather hee should leave me to my selfe, to follow my owne courses, according to the bent of my corrupt nature, with a purpose to deprive mee of his glory,
shall I refuse nurture, and show my self a bastard and no son? had I rather he should leave me to my self, to follow my own courses, according to the bent of my corrupt nature, with a purpose to deprive me of his glory,
and dis-inherite me of his kingdome? As many. Hee disciplineth all his children, am I better than all the rest? As I love. His only motive herein is his love,
and disinherit me of his Kingdom? As many. He disciplineth all his children, am I better than all the rest? As I love. His only motive herein is his love,
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and refuse love tokens? shall I bee grieved and dismaid because I have now more sensible experience of his care and love than ever before? To joyne all together, to make of them all a strong bulwarke against impatiency in all sorts of afflictions and tribulations:
and refuse love tokens? shall I be grieved and dismayed Because I have now more sensible experience of his care and love than ever before? To join all together, to make of them all a strong bulwark against impatiency in all sorts of afflictions and tribulations:
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Demosthenes in his famous oration for Ctesiphon, putteth the Athenian Judges in mind of this, which he calleth the first law of equity, to heare both the plaintiffe and defendant with indifferency.
Demosthenes in his famous oration for Ctesiphon, putteth the Athenian Judges in mind of this, which he calls the First law of equity, to hear both the plaintiff and defendant with indifferency.
Shall wee either stubbornly refuse, or ungraciously despise, or take unkindly after all faire meanes by us sleightened, the deserved chastisement of our heavenly father, which with great moderation and greater griefe, he inflicteth upon all his deerest children in love? Can we justly repine at any thing offered us upon these tearmes? is not this salve of the spirit alone of it selfe able to allay the most swelling tumour of the greatest hearts griefe? I rebuke and chasten as many as I love.
Shall we either stubbornly refuse, or ungraciously despise, or take unkindly After all fair means by us sleightened, the deserved chastisement of our heavenly father, which with great moderation and greater grief, he inflicteth upon all his dearest children in love? Can we justly repine At any thing offered us upon these terms? is not this salve of the Spirit alone of it self able to allay the most swelling tumour of the greatest hearts grief? I rebuke and chasten as many as I love.
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NONLATINALPHABET primarily signifieth to evict or convince, to give evidence of any thing or against any person, to lay his sinnes open before him, in such sort that hee cannot but see them, and bee ashamed of them;
primarily signifies to evict or convince, to give evidence of any thing or against any person, to lay his Sins open before him, in such sort that he cannot but see them, and be ashamed of them;
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as in these passages, NONLATINALPHABET, and, NONLATINALPHABET, and, NONLATINALPHABET: Faith is the evidence of things not seene; and, I will rebuke thee, and set thy sinnes in order before thy face;
as in these passages,, and,, and,: Faith is the evidence of things not seen; and, I will rebuke thee, and Set thy Sins in order before thy face;
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and the order of the words, first rebuke, and then chasten, All Judges and Ministers of justice are lessoned to bee better instructed and informed in the causes they sentence, than usually they are;
and the order of the words, First rebuke, and then chasten, All Judges and Ministers of Justice Are lessoned to be better instructed and informed in the Causes they sentence, than usually they Are;
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and therefore Suetonius justly chargeth Claudius with injustice, for precipitating his sentence before hee had given a full hearing to both parties, nay sometimes to either.
and Therefore Suetonius justly charges Claudius with injustice, for precipitating his sentence before he had given a full hearing to both parties, nay sometime to either.
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Protagoras his exception was good against them, who to prove the providence of their paynim gods, brought a number painted in a Table of them that calling upon them escaped shipwracke:
Protagoras his exception was good against them, who to prove the providence of their paynim God's, brought a number painted in a Table of them that calling upon them escaped shipwreck:
and the witnesses by their varying, the Judges by their different opinions, (to speake nothing of Angels also troubling the cleere streame of justice at certaine times.)
and the Witnesses by their varying, the Judges by their different opinions, (to speak nothing of Angels also troubling the clear stream of Justice At certain times.)
The Romane souldiers, as Lactantius noteth, thought verily that the goddesse worshipped at Syracuse, being demanded whether shee would bee carryed by them to Rome, answered, that shee would:
The Roman Soldiers, as Lactantius notes, Thought verily that the goddess worshipped At Syracuse, being demanded whither she would be carried by them to Room, answered, that she would:
the Judge who sitteth to revenge wrongs offered, offereth that which hee should revenge, and committeth that which hee should punish (and hath his conscience coloured with sinnes of a deeper dye than the scarlet of his robes.) The Empresse wisely advised her husband,
the Judge who Sitteth to revenge wrongs offered, Offereth that which he should revenge, and Committeth that which he should Punish (and hath his conscience coloured with Sins of a Deeper die than the scarlet of his robes.) The Empress wisely advised her husband,
Non est vita hominum ludus talorum, The sitting upon life and death is not like the playing a game at Tables, where a Table-man of wood is taken up by a blot,
Non est vita hominum ludus talorum, The sitting upon life and death is not like the playing a game At Tables, where a Table-man of wood is taken up by a blot,
Though all men detested Seianus, and that most deservedly, yet when they heard him adjudged to a most cruell and infamous death by no legall proceedings or course of justice, the hate of all men recoyled backe upon the Judges,
Though all men detested Seianus, and that most deservedly, yet when they herd him adjudged to a most cruel and infamous death by no Legal proceedings or course of Justice, the hate of all men recoiled back upon the Judges,
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Who doth not observe in our owne Chronicles how God met to Hastings his owne measure, who the same day that the Earle Rivers, Gray, and others, in the reigne of Edward the fourth, without triall of law, were by his advice executed at Pomfret, had his head strucken off in the same manner in the Tower of London? Such as Tiberius his Judges,
Who does not observe in our own Chronicles how God met to Hastings his own measure, who the same day that the Earl rivers, Grey, and Others, in the Reign of Edward the fourth, without trial of law, were by his Advice executed At Pomfret, had his head strucken off in the same manner in the Tower of London? Such as Tiberius his Judges,
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this NONLATINALPHABET in my text will evidently convince them at Christs tribunall in the clouds, for not looking better to their evidence when they sate on the bench here below:
this in my text will evidently convince them At Christ tribunal in the Clouds, for not looking better to their evidence when they sat on the bench Here below:
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yet came downe from heaven to see whether they had done according to that cry, before hee rained down fire and brimstone, to burn their bodies with unnaturall fire, whose soules burned with unnaturall lust.
yet Come down from heaven to see whither they had done according to that cry, before he reigned down fire and brimstone, to burn their bodies with unnatural fire, whose Souls burned with unnatural lust.
As the word NONLATINALPHABET, I rebuke, rebuketh the carelesnesse & rashnesse of Judges and Magistrates, in giving sentence upon the life or state of any in question before them:
As the word, I rebuke, Rebuketh the carelessness & rashness of Judges and Magistrates, in giving sentence upon the life or state of any in question before them:
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because they shall be as an ornament of grace unto their head, and chaines about their necke, implieth in the duty of children to receive, the duety of parents to give them such instructions and lawes.
Because they shall be as an ornament of grace unto their head, and chains about their neck, Implies in the duty of children to receive, the duty of Parents to give them such instructions and laws.
because as yet without any tincture at all? when better forming the mould of the heart and affections than when it is softest? and who rather to doe it than a father, whose workmanship next after God the child is? If it have any blemish or deformity of body, bee it a scar in the face,
Because as yet without any tincture At all? when better forming the mould of the heart and affections than when it is Softest? and who rather to do it than a father, whose workmanship next After God the child is? If it have any blemish or deformity of body, be it a scar in the face,
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or stammering in the tongue, or wrinesse in the necke, or disproportion in any limbe, what will not a tender hearted parent doe to take away such a blemish,
or stammering in the tongue, or wrinesse in the neck, or disproportion in any limb, what will not a tender hearted parent do to take away such a blemish,
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Verba ne Alexandrinis quidem permittenda deliciis, risu & osculo excipiunt. Hence it commeth to passe that they can speake ill before they can well speake,
Verba ne Alexandrians quidem permittenda delicious, risu & Kiss excipiunt. Hence it comes to pass that they can speak ill before they can well speak,
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It would touch the quickest veines in the heart of a Christian Parent, to heare what a grievous complaint divers children made against their fathers & mothers in S. Cyprian his dayes.
It would touch the quickest Veins in the heart of a Christian Parent, to hear what a grievous complaint diverse children made against their Father's & mother's in S. Cyprian his days.
But I will not longer insist upon this observation, because (as I conceive) the Spirit useth this speech not so much to set an edge upon our religious care & diligence,
But I will not longer insist upon this observation, Because (as I conceive) the Spirit uses this speech not so much to Set an edge upon our religious care & diligence,
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Sometimes shee sought to winne mee by sweet allurements, sometimes by sharpe threats, sometimes by force of argument, sometimes by vehemency of passion;
Sometime she sought to win me by sweet allurements, sometime by sharp Treats, sometime by force of argument, sometime by vehemency of passion;
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and watering the roots of grace in them by frequent admonitons and instructions, is assigned for the chiefe cause of those extraordinary blessings which God bestowed upon Abraham: for so wee read, Shall I hide from Abraham the things that I doe, seeing he shall be a mighty nation,
and watering the roots of grace in them by frequent admonitons and instructions, is assigned for the chief cause of those extraordinary blessings which God bestowed upon Abraham: for so we read, Shall I hide from Abraham the things that I do, seeing he shall be a mighty Nation,
and his houshold after him, that they shall keepe the way of the Lord, to doe justice and judgement, that the Lord may bring upon Abraham that which hee hath spoken of him.
and his household After him, that they shall keep the Way of the Lord, to do Justice and judgement, that the Lord may bring upon Abraham that which he hath spoken of him.
Now because such is the wantonnesse and stubbornnesse of most children, that they cannot be taught any thing without fear of the rod, the word NONLATINALPHABET is in some sort appropriated to gentle corrections, such as are used by Masters and Fathers in the nurturing and teaching their scholars and children.
Now Because such is the wantonness and stubbornness of most children, that they cannot be taught any thing without Fear of the rod, the word is in Some sort appropriated to gentle corrections, such as Are used by Masters and Father's in the nurturing and teaching their Scholars and children.
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Why? taketh hee any pleasure to see his dearest childrens eyes swolne with weeping, their cheekes blubbered with teares, their flesh torne with rods? Surely no:
Why? Takes he any pleasure to see his dearest Children's eyes swollen with weeping, their cheeks blubbered with tears, their Flesh torn with rods? Surely not:
how then doth he that in love, which he loveth not to doe? Is not that elegant speech of Saint Austine a riddle, Castigat quos amat, non tamen amat Castigare;
how then does he that in love, which he loves not to do? Is not that elegant speech of Saint Augustine a riddle, Castigate quos amat, non tamen amat Castigate;
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The best answer to the former objection will be, to assigne the reasons why God in justice and in love cannot oftentimes withhold his rod from his dearest children.
The best answer to the former objection will be, to assign the Reasons why God in Justice and in love cannot oftentimes withhold his rod from his dearest children.
To speake nothing of the reliques of originall sin in us after Baptisme, which like cindars are still apt to set on fire Gods wrath, and like an aguish matter left after a fit, still cause new paroxysmes of Gods judgements:
To speak nothing of the Relics of original since in us After Baptism, which like cinders Are still apt to Set on fire God's wrath, and like an aguish matter left After a fit, still cause new paroxysms of God's Judgments:
ease it selfe and rest casteth us into a dead sleep of security, which we are never thoroughly awaked of, till God smite us on the side, as the Angel did Peter.
ease it self and rest Cast us into a dead sleep of security, which we Are never thoroughly awaked of, till God smite us on the side, as the Angel did Peter.
Prosperity, and a sequence of temporall blessings, like fatnesse in the soyle, breed in the mind a kind of ranknesse, which the sorrowes of afflictions eate out.
Prosperity, and a sequence of temporal blessings, like fatness in the soil, breed in the mind a kind of rankness, which the sorrows of afflictions eat out.
Neither seemeth it to stand with the justice of God, that they who are to triumph in heaven, should performe no worthy service in his battels upon the earth.
Neither seems it to stand with the Justice of God, that they who Are to triumph in heaven, should perform no worthy service in his battles upon the earth.
It is too great ambition for any Christian to desire two heavens; and to attaine greater happinesse than our Lord and King, who tooke his crosse in his way to his Kingdome,
It is too great ambition for any Christian to desire two heavens; and to attain greater happiness than our Lord and King, who took his cross in his Way to his Kingdom,
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and was crowned with thornes before hee was crowned with glory. Lactantius rightly observeth, Bonis brevibus mala aeterna, & malis brevibus bona aeterna succedunt:
and was crowned with thorns before he was crowned with glory. Lactantius rightly observeth, Bonis brevibus mala aeterna, & malis brevibus Bona aeterna succedunt:
and taste of bitter sorrowes, that they might better rellish their future banquet: yet it were an indecorum at least, that the Captaine should beare all the brunt,
and taste of bitter sorrows, that they might better relish their future banquet: yet it were an indecorum At least, that the Captain should bear all the brunt,
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Wherefore Saint Paul teacheth us, that all whom God fore-knew, he predestinated to be made conformable to the image of his Sonne, who was so disfigured with buffets, stripes, blowes,
Wherefore Saint Paul Teaches us, that all whom God foreknew, he predestinated to be made conformable to the image of his Son, who was so disfigured with buffets, stripes, blows,
and wounds, that the Prophet saith, he had no forme in him. What himselfe spake of the children of Zebedee, appertaines to us all, Ye shall drink of my cup, and be baptized with the baptisme wherewith I am baptized withall.
and wounds, that the Prophet Says, he had no Form in him. What himself spoke of the children of Zebedee, appertains to us all, You shall drink of my cup, and be baptised with the Baptism wherewith I am baptised withal.
He who was nailed to the Crosse for us, will have us take up our crosse and follow him. He that endured so much to shew his love to us, will have us in some sort to answer him in love:
He who was nailed to the Cross for us, will have us take up our cross and follow him. He that endured so much to show his love to us, will have us in Some sort to answer him in love:
patience should not have had her worke among other divine vertues and graces, and thereby our crowne of glory should have wanted one most faire and rich jewell.
patience should not have had her work among other divine Virtues and graces, and thereby our crown of glory should have wanted one most fair and rich jewel.
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Wherefore God, who is all goodnesse, desirous to make us partakers of all the goodnesse which our nature is capable of, by the misery of his distressed members giveth matter for our charity and compassion, by our continuall temptations matter for faith, by conflicts with heretickes and persecuters matter for constancy, by the dangers of this life matter for wisedome, by our manifold infirmities and frailties matter for humility, by chastenings and afflictions matter for patience to worke upon.
Wherefore God, who is all Goodness, desirous to make us partakers of all the Goodness which our nature is capable of, by the misery of his distressed members gives matter for our charity and compassion, by our continual temptations matter for faith, by conflicts with Heretics and persecuters matter for constancy, by the dangers of this life matter for Wisdom, by our manifold infirmities and frailties matter for humility, by chastenings and afflictions matter for patience to work upon.
Whether for these, or any better reasons, best knowne to himselfe, it is that our heavenly Father holdeth a heavie hand sometimes over his dearest children, certaine it is, that few or none of them escape his stroake:
Whither for these, or any better Reasons, best known to himself, it is that our heavenly Father holds a heavy hand sometime over his dearest children, certain it is, that few or none of them escape his stroke:
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the sea is this present life, swelling with pride, wan with envie, boyling with wrath, deep with fraud and malice, foming with luxuriousnesse, ebbing and flowing with inconstancy;
the sea is this present life, swelling with pride, won with envy, boiling with wrath, deep with fraud and malice, foaming with luxuriousness, ebbing and flowing with inconstancy;
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And that we may not thinke, that God his rod is for those only who are habes in Christ Jesus, let us set before us David and Jeremy: the former a man after Gods owne heart;
And that we may not think, that God his rod is for those only who Are habes in christ jesus, let us Set before us David and Jeremiah: the former a man After God's own heart;
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why dyed I not in my birth? why dyed I not when I came out of the wombe? Yee heare the loud cryes of Gods children, whereby yee perceive they feele oftentimes the smart of their Fathers rod,
why died I not in my birth? why died I not when I Come out of the womb? Ye hear the loud cries of God's children, whereby ye perceive they feel oftentimes the smart of their Father's rod,
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1. Is it so? doth God chasten every sonne whom he receiveth? nay in whom he delighteth, not sparing his only beloved sonne, with whom he was ever well pleased? why then should we looke to be priviledged and exempted from the orders of Christs schoole? How nice and tenderly have wee been brought up, that we cannot endure the sight of our heavenly Fathers rod? We sticke to sip of that cup which was Davids diet-drinke; and Jeremy and Job tooke it all off:
1. Is it so? does God chasten every son whom he receives? nay in whom he delights, not sparing his only Beloved son, with whom he was ever well pleased? why then should we look to be privileged and exempted from the order of Christ school? How Nicaenae and tenderly have we been brought up, that we cannot endure the sighed of our heavenly Father's rod? We stick to sip of that cup which was Davids diet-drink; and Jeremiah and Job took it all off:
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are we better than these holy men? nay are we too good to pledge our Saviour in the cup of his passion? Doe we breathe out some sighes in our crosses? hee sighed out his last breath in torments upon the crosse:
Are we better than these holy men? nay Are we too good to pledge our Saviour in the cup of his passion? Do we breathe out Some sighs in our Crosses? he sighed out his last breath in torments upon the cross:
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Tacitus reporteth, that though the amber ring among the Romans were before of no value, yet after the Emperour began to weare it, it became to be in great esteem:
Tacitus Reporteth, that though the amber ring among the Roman were before of no valve, yet After the Emperor began to wear it, it became to be in great esteem:
so (mee thinkes) sith our Lord and Saviour both bore his crosse, and was borne upon it, we should make better reckoning of crosses; and it should be counted an honour for every Christian to take up his crosse and follow him.
so (me thinks) sith our Lord and Saviour both boar his cross, and was born upon it, we should make better reckoning of Crosses; and it should be counted an honour for every Christian to take up his cross and follow him.
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for he thriveth in the world, and all things prosper with him: but if on the sudden all the fruits of his labours are blasted with some sharp wind of adversity,
for he thrives in the world, and all things prosper with him: but if on the sudden all the fruits of his labours Are blasted with Some sharp wind of adversity,
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but to lessen somewhat our great opinion of them, and put us in a better conceit of afflictions, which are surer arguments of Gods love than the other.
but to lessen somewhat our great opinion of them, and put us in a better conceit of afflictions, which Are Surer Arguments of God's love than the other.
or a goodly corne field, or a faire champian country, looke about them, and, bethinking themselves where they are, say, Surely we are out of the way, we see no hills,
or a goodly corn field, or a fair champion country, look about them, and, bethinking themselves where they Are, say, Surely we Are out of the Way, we see no hills,
Surely this is not the way the Scripture directeth us unto, here are not the tribulations we are to passe through, we see no footsteps of Gods Saints here,
Surely this is not the Way the Scripture directeth us unto, Here Are not the tribulations we Are to pass through, we see no footsteps of God's Saints Here,
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As the Passeover was to be eaten with sowre herbes, so let us sawce all our worldly comforts with these sharp and sowre meditations, that we surfeit not of them.
As the Passover was to be eaten with sour herbs, so let us sauce all our worldly comforts with these sharp and sour meditations, that we surfeit not of them.
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Sonne, remember thou receivedst thy pleasure in this life. Continuall prosperity and worldly pleasures are like luscious fruit, more sweet than wholsome:
Son, Remember thou Received thy pleasure in this life. Continual Prosperity and worldly pleasures Are like luscious fruit, more sweet than wholesome:
On the contrary, afflictions are usually tokens of Gods love, badges of his servants, arguments of his care, remedies against most dangerous evills, and occasions of excellent vertues:
On the contrary, afflictions Are usually tokens of God's love, badges of his Servants, Arguments of his care, remedies against most dangerous evils, and occasions of excellent Virtues:
As Fabritius told Pyrrhus, who one day tempted him with gold, and the next day sought to terrefie him with an Elephant, which before he had never seen;
As Fabritius told Phyrrhus, who one day tempted him with gold, and the next day sought to terrify him with an Elephant, which before he had never seen;
neither prosperity exalt us, nor adversity deject us; but both incite us to blesse God: In prosperity to praise his bounty, and in adversity his justice;
neither Prosperity exalt us, nor adversity deject us; but both incite us to bless God: In Prosperity to praise his bounty, and in adversity his Justice;
And the Lord of his infinite mercy informe us by his Word of the true estimate of the things of this life, that we neither over-value earthly blessings, nor under-value crosses and afflictions:
And the Lord of his infinite mercy inform us by his Word of the true estimate of the things of this life, that we neither overvalue earthly blessings, nor undervalue Crosses and afflictions:
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and overcome with courage what he suffered for love, that following his obedience, and bearing his crosse, we may enter his Kingdome, and weare his Crowne. Cui, &c.
and overcome with courage what he suffered for love, that following his Obedience, and bearing his cross, we may enter his Kingdom, and wear his Crown. Cui, etc.
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The fourth from the end of afflictions. 1. God sendeth afflictions, I. 2. Afflictions are chastenings, chasten. 3. Chastenings are the lot of all his children, as many. 4. All his children thus chastened are beloved, as I love.
The fourth from the end of afflictions. 1. God sends afflictions, I 2. Afflictions Are chastenings, chasten. 3. Chastenings Are the lot of all his children, as many. 4. All his children thus chastened Are Beloved, as I love.
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1. God hath a hand in the scourging his children, I. Let us therefore 1. Submit under his mighty hand in patience. 2. Lay our hand on our mouth in silence. 3. Lift up our hands to him,
1. God hath a hand in the scourging his children, I Let us Therefore 1. Submit under his mighty hand in patience. 2. Lay our hand on our Mouth in silence. 3. Lift up our hands to him,
When the Angel in the Apocalypse had recorded all the troubles, and calamities, and miseries that should fall in the last times, he closeth up all with this epiphonema, Here is the patience of the Saints:
When the Angel in the Apocalypse had recorded all the Troubles, and calamities, and misery's that should fallen in the last times, he closeth up all with this epiphonema, Here is the patience of the Saints:
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though usually Benjamins portion is the greatest, I meane, losse of goods, decease of friends, captivity, banishment, imprisonment, sicknesse, and death;
though usually Benjamites portion is the greatest, I mean, loss of goods, decease of Friends, captivity, banishment, imprisonment, sickness, and death;
Many have written learnedly of the divers sorts and formes of materiall crosses, wherewith the bodies of Gods children have been tortured by persecuting Tyrants;
Many have written learnedly of the diverse sorts and forms of material Crosses, wherewith the bodies of God's children have been tortured by persecuting Tyrants;
and if God stayed not his hand, and in the depth of their sorrowes refreshed them with comforts, they could not but be swallowed up in the gulfe of despaire.
and if God stayed not his hand, and in the depth of their sorrows refreshed them with comforts, they could not but be swallowed up in the gulf of despair.
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— Qui vulnera fecit Solus Achilleo tollere more potest. The reprobate, as Calvin rightly observeth, though God lay often upon them many heavie stroakes,
— Qui vulnera fecit Solus Achilleo tollere more potest. The Reprobate, as calvin rightly observeth, though God lay often upon them many heavy Strokes,
and unlesse God in mercy should asswage these sorrowes, wherewith their soules are heavie unto death, they would buckle under so great a burden, and languish in despaire.
and unless God in mercy should assuage these sorrows, wherewith their Souls Are heavy unto death, they would buckle under so great a burden, and languish in despair.
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The manner of the Psilli (which are a kinde of people of that temper and constitution that no venome will hurt them) is, that if they suspect any childe to be none of their owne, they set an adder upon it to sting it;
The manner of the Psilli (which Are a kind of people of that temper and constitution that no venom will hurt them) is, that if they suspect any child to be none of their own, they Set an adder upon it to sting it;
God commanded the Altar, and Table, and Candlestickes, and vessels, and instruments in the Sanctuary to bee made of pure and beaten gold: and accordingly all they that hope or desire to bee made vessels of honour and golden instruments of Gods glory, must make account to bee tryed in Gods furnace, and beat with his hammer.
God commanded the Altar, and Table, and Candlesticks, and vessels, and Instruments in the Sanctuary to be made of pure and beaten gold: and accordingly all they that hope or desire to be made vessels of honour and golden Instruments of God's glory, must make account to be tried in God's furnace, and beatrice with his hammer.
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and partakers of the nurture & discipline of all Gods children, and in it every day more and more conformed to the image of our Saviour? which the more it was defaced, the more fair and beautifull it maketh us;
and partakers of the nurture & discipline of all God's children, and in it every day more and more conformed to the image of our Saviour? which the more it was defaced, the more fair and beautiful it makes us;
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Therefore the Spouse of Christ contemplating the image of her husband, by so much the more amiable, by how much the more disfigured for her sake, blusheth not to proclaime her selfe blacke;
Therefore the Spouse of christ contemplating the image of her husband, by so much the more amiable, by how much the more disfigured for her sake, blusheth not to proclaim her self black;
Yea, but Cardinall Bellarmine laboureth to wrest out of our hands the strong weapons wee finde in my text against impatiency, and repining at afflictions:
Yea, but Cardinal Bellarmine Laboureth to wrest out of our hands the strong weapons we find in my text against impatiency, and repining At afflictions:
for hee maketh temporall felicity an inseparable note of true beleevers, and consequently temporall infelicity, and outward calamities the markes of heretickes and reprobates, living and dying without the Church,
for he makes temporal felicity an inseparable note of true believers, and consequently temporal infelicity, and outward calamities the marks of Heretics and Reprobates, living and dying without the Church,
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he who excludeth you out of the true Church by reason of your manifold afflictions in this life, excludeth with you the holy Prophets and men of God, before Christs comming, and since;
he who excludeth you out of the true Church by reason of your manifold afflictions in this life, excludeth with you the holy prophets and men of God, before Christ coming, and since;
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Hereby also you may give a fit motto to those emblemes in holy Scripture, A lilly among thornes, A dove whose note is mourning, A vine spoyled by little foxes,
Hereby also you may give a fit motto to those emblems in holy Scripture, A Lily among thorns, A dove whose note is mourning, A vine spoiled by little foxes,
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and as fitly Saint Gregory draweth her with Christs crosse in her hand, with her challenge there unto, Ecclesia haeres crucis, The Church is an inheretrix of the crosse.
and as fitly Saint Gregory draws her with Christ cross in her hand, with her challenge there unto, Ecclesia haeres crucis, The Church is an inheretrix of the cross.
onely the crosse, together with the nailes, and gall and vinegar bestowed upon him at his death, hee left her as a Heriot. For these, withall the appurtenances, scourges, cryes, sighes, groanes, stripes,
only the cross, together with the nails, and Gall and vinegar bestowed upon him At his death, he left her as a Heriot. For these, withal the appurtenances, scourges, cries, sighs, groans, stripes,
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and wounds, hee bequeathed to her by his life time, in those words, In the world yee shall have troubles, they shall persecute you in their Synagogues,
and wounds, he bequeathed to her by his life time, in those words, In the world ye shall have Troubles, they shall persecute you in their Synagogues,
Thou art too dainty and choice, O Christian, if besides the joyes of heaven laid up for thee, thou lookest for a liberall portion of delights and pleasures in this world;
Thou art too dainty and choice, Oh Christian, if beside the Joys of heaven laid up for thee, thou Lookest for a liberal portion of delights and pleasures in this world;
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For if afflictions are chastisements of Gods children, and tokens of his love (I rebuke and chasten as many as I love) then are they not necessarily judgements for sinne, messengers of wrath, much lesse proper markes of heretickes and reprobates.
For if afflictions Are chastisements of God's children, and tokens of his love (I rebuke and chasten as many as I love) then Are they not necessarily Judgments for sin, messengers of wrath, much less proper marks of Heretics and Reprobates.
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whence (saith the Jesuite) it is evident that the prosperity of men or nations is no certaine signe or argument of the truth or purity of religion which they professe.
whence (Says the Jesuit) it is evident that the Prosperity of men or Nations is no certain Signen or argument of the truth or purity of Religion which they profess.
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Howbeit as Praxiteles drew Venus after the picture of Cratina his Mistresse, and all the Painters of Thebes after the similitude of Phryne a beautifull strumpet:
Howbeit as Praxiteles drew Venus After the picture of Cratina his Mistress, and all the Painters of Thebes After the similitude of Phryne a beautiful strumpet:
so Bellarmine being to paint and limme Christs Spouse, took his notes from his own Mistresse, the Romane Phryne, the whore of Babylon, and mother of fornications.
so Bellarmine being to paint and limb Christ Spouse, took his notes from his own Mistress, the Roman Phryne, the whore of Babylon, and mother of fornications.
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I saw (saith hee) a woman sit upon a scarlet coloured beast (vers. 3.) full of names of blasphemy, having seven heads and ten hornes (vers. 4.) And the woman was arrayed in purple,
I saw (Says he) a woman fit upon a scarlet coloured beast (vers. 3.) full of names of blasphemy, having seven Heads and ten horns (vers. 4.) And the woman was arrayed in purple,
and scarlet colour, and decked with gold, and pretious stones, and pearles, (what is this but Bellarmine his note of temporall felicity?) having a golden cup in her hand full of abominations;
and scarlet colour, and decked with gold, and precious stones, and Pearls, (what is this but Bellarmine his note of temporal felicity?) having a golden cup in her hand full of abominations;
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of which it seemeth the Cardinall dranke deepe, when he tooke the pencill in his hand to pourtray the true Church, else hee could not be so out in his draught, nor so utterly forget not only what others,
of which it seems the Cardinal drank deep, when he took the pencil in his hand to portray the true Church, Else he could not be so out in his draught, nor so utterly forget not only what Others,
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For in his solution of an objection of Martin Luther, who stood in the opposite extreme, affirming afflictions to bee an inseparable note of the Church, hee confesseth freely that the Church in the beginning and in the end was in great straights:
For in his solution of an objection of Martin Luther, who stood in the opposite extreme, affirming afflictions to be an inseparable note of the Church, he Confesses freely that the Church in the beginning and in the end was in great straights:
If the Church runne into superfluous stemmes without the pruning knife of afflictions: if the blood of martyrs turneth into seed to generate new Martyrs:
If the Church run into superfluous stems without the pruning knife of afflictions: if the blood of Martyrs turns into seed to generate new Martyrs:
and her diet the blessed Sacrament, the surest are some scars and cuts, together with the print of stripes upon her otherwayes most faire and unspotted body.
and her diet the blessed Sacrament, the Surest Are Some scars and cuts, together with the print of stripes upon her otherways most fair and unspotted body.
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or as good as nothing to say for himselfe, I will propose unto you his allegations, which are principally the examples of Abraham, Moses, David, Ezekiah, and Josias; and by these hee will bee tried,
or as good as nothing to say for himself, I will propose unto you his allegations, which Are principally the Examples of Abraham, Moses, David, Hezekiah, and Josiah; and by these he will be tried,
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To which instances I answer in generall, that if these men had beene chosen out of God, upon whom hee will shew the riches of his goodnesse in the blessings of this life,
To which instances I answer in general, that if these men had been chosen out of God, upon whom he will show the riches of his Goodness in the blessings of this life,
But what if these Worthies of the world, whom he singleth out for paragons of happinesse, had no temporall felicity at all? or none in comparison with their troubles and adversitie? or at least in comparison with the prosperity of the heathen Emperors,
But what if these Worthies of the world, whom he singleth out for paragons of happiness, had no temporal felicity At all? or none in comparison with their Troubles and adversity? or At least in comparison with the Prosperity of the heathen Emperor's,
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First, hee bringeth in Abraham as an example of the temporall felicity of true professors, whom the Scripture rather proposeth as a patterne of patience,
First, he brings in Abraham as an Exampl of the temporal felicity of true professors, whom the Scripture rather Proposeth as a pattern of patience,
and rescued his brother Lot. Admit this, but withall let it bee noted that in the selfe same story Lot was taken prisoner by Kedarlaomer, and consequently that victory in warre is no certaine argument of the truth of religion.
and rescued his brother Lot. Admit this, but withal let it be noted that in the self same story Lot was taken prisoner by Kedarlaomer, and consequently that victory in war is no certain argument of the truth of Religion.
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I need not speake of Moses, in whom hee secondly instanceth, the Scripture is plaine, That he chose rather to suffer affliction with the children of God,
I need not speak of Moses, in whom he secondly Instanceth, the Scripture is plain, That he chosen rather to suffer affliction with the children of God,
how Moses was exposed by his parents, put in an Ark of bulrushes into the river, saved from drowning by Pharaohs daughter? how he fled to save his life,
how Moses was exposed by his Parents, put in an Ark of Bulrushes into the river, saved from drowning by Pharaohs daughter? how he fled to save his life,
& kept close forty yeers in the land of Madian? And after he had led the children of Israel through infinite difficulties & dangers, notwithout many murmurings and conspiracies against his person,
& kept close forty Years in the land of Midian? And After he had led the children of Israel through infinite difficulties & dangers, notwithout many murmurings and conspiracies against his person,
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What shall I speake of David and the rest? did not forraine warres, and home-bred seditions, the conspiracy of his owne sonne Absolom against him, together with infinite other troubles, griefes and cares, constraine him oftentimes to mingle his drinke with his teares,
What shall I speak of David and the rest? did not foreign wars, and Homebred seditions, the Conspiracy of his own son Absalom against him, together with infinite other Troubles, griefs and Cares, constrain him oftentimes to mingle his drink with his tears,
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I am a worme and no man, the very scorne of men, and out-cast of the people. One depth of sorrow calleth upon another, all thy waves & stormes have gone over mee? As for Hezekiah, it cannot be denied that God richly rewarded his zeale,
I am a worm and no man, the very scorn of men, and outcast of the people. One depth of sorrow calls upon Another, all thy waves & storms have gone over me? As for Hezekiah, it cannot be denied that God richly rewarded his zeal,
and all Judah and Jerusalem mourned for him, and the Prophet Jeremy, and all singing men and singing women bewailed his death in their lamentations to this day.
and all Judah and Jerusalem mourned for him, and the Prophet Jeremiah, and all singing men and singing women bewailed his death in their lamentations to this day.
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and kinreds, and people, that stood before the Throne and the Lambe, arrayed with long white robes, having palmes in their hands? concerning whom when one of the Elders asked, what are these,
and kindreds, and people, that stood before the Throne and the Lamb, arrayed with long white robes, having palms in their hands? Concerning whom when one of the Elders asked, what Are these,
I will conclude this point with that grave determination of S. Austine: It pleased divine providence to prepare hereafter good things for the righteous, wherein the wicked shall not partake with them;
I will conclude this point with that grave determination of S. Augustine: It pleased divine providence to prepare hereafter good things for the righteous, wherein the wicked shall not partake with them;
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Let prosperity commend our charity and temperance, and adversity our courage and patience. Let us doe for Christ in the one, and suffer for him in the other,
Let Prosperity commend our charity and temperance, and adversity our courage and patience. Let us do for christ in the one, and suffer for him in the other,
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and hony also to delight the spirituall taste. Oyle out of the nature of afflictions, which are chastenings, and hony out of the cause, Gods love: As many as I love I rebuke and chasten.
and honey also to delight the spiritual taste. Oil out of the nature of afflictions, which Are chastenings, and honey out of the cause, God's love: As many as I love I rebuke and chasten.
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For the doctrine of enduring affliction is durus sermo, quis potest ferre? a hard speech, who can endure it? Albeit we know that God hath the chiefe stroake therein,
For the Doctrine of enduring affliction is Durus sermon, quis potest Far? a hard speech, who can endure it? Albeit we know that God hath the chief stroke therein,
Afflictions are pillulae lucis (pills made on purpose to cleare the eye-sight) prescribed by a most tender and skilfull Physician, gilt over with the names of chastenings and fatherly corrections, and sugered with the love of God, yet they will not downe:
Afflictions Are pillulae lucis (pills made on purpose to clear the eyesight) prescribed by a most tender and skilful physician, gilded over with the names of chastenings and fatherly corrections, and sugared with the love of God, yet they will not down:
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and storme against him, who hereby bringeth to us the quiet fruit of righteousnesse, insani adversus antidotum, quo fani esse possimus, growing mad against the remedy of our madnesse.
and storm against him, who hereby brings to us the quiet fruit of righteousness, Insane Adversus Antidote, quo fani esse possimus, growing mad against the remedy of our madness.
Tribulation bringeth impatience, not of it selfe, but according to the disposition of the patient; as wholsome potions given to generate good bloud, in a fowle stomach turne to choler.
Tribulation brings impatience, not of it self, but according to the disposition of the patient; as wholesome potions given to generate good blood, in a fowl stomach turn to choler.
and therefore the cure of the malady begins at the knowledge of the cause, which in this will be found to be the reliques of originall corruption, nourished by the ill dyet of the soule, immoderately glutting her selfe with sensuall delights,
and Therefore the cure of the malady begins At the knowledge of the cause, which in this will be found to be the Relics of original corruption, nourished by the ill diet of the soul, immoderately glutting her self with sensual delights,
but wee feele rather than understand, and understand better than wee can expresse this hereditary disease and habituall depravation of our whole nature.
but we feel rather than understand, and understand better than we can express this hereditary disease and habitual depravation of our Whole nature.
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It is that corrupt humour, or malignant quality drawne from the loynes of our first parents, which tainteth our bloud, surpriseth our vitall faculties, stoppeth or much hindereth the motions of Gods Spirit,
It is that corrupt humour, or malignant quality drawn from the loins of our First Parents, which tainteth our blood, surpriseth our vital faculties, stoppeth or much hindereth the motions of God's Spirit,
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Saint Peter, no doubt, after our Saviour acquainted him with the kind of death whereby he was to glorifie God, did his best to incline his will that way;
Saint Peter, no doubt, After our Saviour acquainted him with the kind of death whereby he was to Glorify God, did his best to incline his will that Way;
though the spirit was strong in him, yet the flesh was weake. Who ever did or suffered more for the Gospel than Saint Paul? yet he professeth that in regard of the law of sinne in his members, the good which he would doe he did not,
though the Spirit was strong in him, yet the Flesh was weak. Who ever did or suffered more for the Gospel than Saint Paul? yet he Professes that in regard of the law of sin in his members, the good which he would do he did not,
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And being thus crossed in all his godly desires and endeavours, hee cryeth out, O wretched man that I am, who shall deliver mee from this body of death?
And being thus crossed in all his godly Desires and endeavours, he Cries out, Oh wretched man that I am, who shall deliver me from this body of death?
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as the pleasures of Capua did Hannibals souldiers, so weaken our mindes, and make us so choice and tender, that we cannot beare the weight of our owne armour, much lesse the stroakes of an enraged enemy.
as the pleasures of Capua did Hannibals Soldiers, so weaken our minds, and make us so choice and tender, that we cannot bear the weight of our own armour, much less the Strokes of an enraged enemy.
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The body used to soft raiment, cannot beare the weight of an helmet, the head wrapped in silke night-caps, cannot endure an iron head-piece, the hard hilt hurteth the soft hand.
The body used to soft raiment, cannot bear the weight of an helmet, the head wrapped in silk nightcaps, cannot endure an iron headpiece, the hard hilt hurteth the soft hand.
because sometimes with David in the height of our worldly felicity we said, Wee shall never bee moved. If when we had the world at will, we had used the things of this life as if wee used them not:
Because sometime with David in the height of our worldly felicity we said, we shall never be moved. If when we had the world At will, we had used the things of this life as if we used them not:
Let us not over-greedily seeke, nor highly esteem, nor immoderately take, nor intemperately joy in the delights and comforts which wealth and prosperity afford,
Let us not overgreedy seek, nor highly esteem, nor immoderately take, nor intemperately joy in the delights and comforts which wealth and Prosperity afford,
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What are riches, honours, pleasures, and all the contentments of this life, that because I enjoy them for the present, I should take so much upon mee? The Divell offereth them, the wicked have them, Gods dearest children often want them:
What Are riches, honours, pleasures, and all the contentment's of this life, that Because I enjoy them for the present, I should take so much upon me? The devil Offereth them, the wicked have them, God's dearest children often want them:
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They, without store of grace in our selves, and good counsels from others, strengthen the flesh, weaken the spirit, nourish carnall lusts, choake all good motions, cloy our bodily,
They, without store of grace in our selves, and good Counsels from Others, strengthen the Flesh, weaken the Spirit, nourish carnal Lustiest, choke all good motions, cloy our bodily,
All that wee now possesse, and the world so much doteth upon, what are they in their nature and condition but things indifferent? therefore wee ought to bee indifferently affected to them, and the contrary:
All that we now possess, and the world so much dotes upon, what Are they in their nature and condition but things indifferent? Therefore we ought to be indifferently affected to them, and the contrary:
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they are not our inheritance for ever, nor our donatives or legacies for life, but talents for a while committed to us, to employ them to our Masters best advantage:
they Are not our inheritance for ever, nor our donatives or legacies for life, but Talents for a while committed to us, to employ them to our Masters best advantage:
therefore the restoring them back is no mulct, but a surrender; no losse, but a discharge. The more of this sort wee are trusted with, the more liable we are to an account:
Therefore the restoring them back is no mulct, but a surrender; no loss, but a discharge. The more of this sort we Are trusted with, the more liable we Are to an account:
If then wee affect God in them, and enjoy them in God, and it be made apparent unto us, that afflictions and losses are sometimes more certaine tokens of Gods love,
If then we affect God in them, and enjoy them in God, and it be made apparent unto us, that afflictions and losses Are sometime more certain tokens of God's love,
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Yea but the forlorne Christian (out of all heart, because in his conceit out of Gods favour) will reply, Shew mee that the countenance of God is not changed towards mee,
Yea but the forlorn Christian (out of all heart, Because in his conceit out of God's favour) will reply, Show me that the countenance of God is not changed towards me,
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how canst thou not be perswaded, sith hee himselfe hath said it, I chasten as many as I love? which words that thou maist take more hold of, he hath often repeated them in holy Scripture.
how Canst thou not be persuaded, sith he himself hath said it, I chasten as many as I love? which words that thou Mayest take more hold of, he hath often repeated them in holy Scripture.
Desirest thou greater assurance than his words, which is all that heaven and earth have to shew for their continuance? yet if thou desire more, rather helpes of thine infirmity,
Desirest thou greater assurance than his words, which is all that heaven and earth have to show for their Continuance? yet if thou desire more, rather helps of thine infirmity,
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In the truth of which assertion all those Texts of Scripture may establish us, which set before us the sweet fruits that are gathered from the crosse: as, 1. Knowledge:
In the truth of which assertion all those Texts of Scripture may establish us, which Set before us the sweet fruits that Are gathered from the cross: as, 1. Knowledge:
Tribulation worketh patience, and patience experience, and experience hope. 5. Joy in the Holy Ghost: Receiving the Word with much affliction, with joy in the Holy Ghost.
Tribulation works patience, and patience experience, and experience hope. 5. Joy in the Holy Ghost: Receiving the Word with much affliction, with joy in the Holy Ghost.
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No chastening for the present seemeth to be joyous, but grievous: neverthelesse, yet afterwards it yeeldeth the peaceable fruit of righteousnesse to them that are exercised thereby. 8. Holinesse:
No chastening for the present seems to be joyous, but grievous: nevertheless, yet afterwards it yields the peaceable fruit of righteousness to them that Are exercised thereby. 8. Holiness:
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Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses: for when I am weake, then am I strong, and though our outward man decay,
Therefore I take pleasure in infirmities, in Reproaches, in necessities, in persecutions, in Distresses: for when I am weak, then am I strong, and though our outward man decay,
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The Heathen that never tasted the least part of these fruits, yet feeling by experience, that the mind cloyed with continuall felicity grew a burden to it selfe, was deprived hereby of matter and occasion of excellent vertues;
The Heathen that never tasted the least part of these fruits, yet feeling by experience, that the mind cloyed with continual felicity grew a burden to it self, was deprived hereby of matter and occasion of excellent Virtues;
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and not so onely, but infatuated and wholly corrupt thereby, maintained this memorable Paradoxe, That none was so unhappy as bee who knew no mishap nor adversity at any time.
and not so only, but infatuated and wholly corrupt thereby, maintained this memorable Paradox, That none was so unhappy as bee who knew no mishap nor adversity At any time.
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but to the end that they may bee capable of greater misery, and that the calamities which they are after to endure may bee more eminent and signall: — Tolluntur in altum Ut lapsu graviore ruant.
but to the end that they may be capable of greater misery, and that the calamities which they Are After to endure may be more eminent and signal: — Tolluntur in altum Ut lapsu graviore ruant.
Doth not God threaten to powre out his plagues upon the wicked? Doe wee not read in Saint Paul, Tribulation and anguish upon every soule that sinneth, of the Jew first,
Does not God threaten to pour out his plagues upon the wicked? Do we not read in Saint Paul, Tribulation and anguish upon every soul that Sinneth, of the Jew First,
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and also of the Gentile? Are not losses, infamy, captivity, banishment, tortures and torments, judgements of wrath? how then can they bee arguments of love? I answer, that originally all the evils of this life came in with sinne, and were punishments of it;
and also of the Gentile? are not losses, infamy, captivity, banishment, tortures and torments, Judgments of wrath? how then can they be Arguments of love? I answer, that originally all the evils of this life Come in with sin, and were punishments of it;
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and the inflicting of them so little prejudiceth Gods love to his chosen, that hee no way more sheweth it to them than by thus awaking them out of their sleepe,
and the inflicting of them so little prejudiceth God's love to his chosen, that he no Way more shows it to them than by thus awaking them out of their sleep,
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And therefore the Prophets threaten it after all other judgements, as the greatest of all, that for their obstinacy and impenitency God would punish them no more:
And Therefore the prophets threaten it After all other Judgments, as the greatest of all, that for their obstinacy and impenitency God would Punish them no more:
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Why should yee bee stricken any more, saith the Lord? which is as if a Physician should say concerning his desperate Patient, I will minister no more physicke to him, give him what hee hath a minde unto,
Why should ye be stricken any more, Says the Lord? which is as if a physician should say Concerning his desperate Patient, I will minister no more physic to him, give him what he hath a mind unto,
As it is a loving part in a Tutour to correct his Scholar privately for a misdemeanour, to save him from the heavier stroak of the Magistrate, or the Jaile:
As it is a loving part in a Tutor to correct his Scholar privately for a misdemeanour, to save him from the Heavier stroke of the Magistrate, or the Jail:
I end the solution of this doubt with the peremptory resolution of Saint Bernard: If God be not with thee, O Christian, by grace, he will be with thee by vengeance or judgement here;
I end the solution of this doubt with the peremptory resolution of Saint Bernard: If God be not with thee, Oh Christian, by grace, he will be with thee by vengeance or judgement Here;
as hee did those pious children, who carried their fathers and mothers upon their backes through the midst of the fire in the Townes neare Aetna, whereof Aristotle religiously discourseth in his Booke De mundo: When, saith hee, from the hill Aetna there ranne downe a torrent of fire that consumed all the houses thereabout, in the midst of those fearefull flames Gods speciall care of the godly shined most brightly:
as he did those pious children, who carried their Father's and mother's upon their backs through the midst of the fire in the Towns near Aetna, whereof Aristotle religiously discourseth in his Book De mundo: When, Says he, from the hill Aetna there ran down a torrent of fire that consumed all the houses thereabouts, in the midst of those fearful flames God's special care of the godly shined most brightly:
for the river of fire parted it selfe on this side and that side, and made a kinde of lane for those who ventured to rescue their aged parents, and plucke them out of the jawes of death.
for the river of fire parted it self on this side and that side, and made a kind of lane for those who ventured to rescue their aged Parents, and pluck them out of the Jaws of death.
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as the waters before had done in the passage of the children of Israel through the red Sea. Howbeit these exemptions and speciall protections in common calamities, are neither necessary nor ordinary.
as the waters before had done in the passage of the children of Israel through the read Sea. Howbeit these exemptions and special protections in Common calamities, Are neither necessary nor ordinary.
or brethren, or sisters, or lands for my sake and the Gospels, but he shall receive an hundred fold in this time, is to bee understood (according to the former distinction) thus;
or brothers, or Sisters, or Lands for my sake and the Gospels, but he shall receive an hundred fold in this time, is to be understood (according to the former distinction) thus;
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O poverty, O banishment, O imprisonment, O losses, O crosses, O persecutions, Where is your sting? it is plucked out of the afflictions of the godly,
Oh poverty, Oh banishment, Oh imprisonment, Oh losses, Oh Crosses, Oh persecutions, Where is your sting? it is plucked out of the afflictions of the godly,
In a word, the one in extremity of paine are swallowed up with desparation, the other are ravished with exceeding joy, they are more than conquerors in all these things through him that loveth them;
In a word, the one in extremity of pain Are swallowed up with Desperation, the other Are ravished with exceeding joy, they Are more than conquerors in all these things through him that loves them;
Upon this answer, after much agitation, Saint Austine settled his judgement, when hee saw much Christian bloud mingled with the heathen in divers parts of Italy, spilt by the Gothes:
Upon this answer, After much agitation, Saint Augustine settled his judgement, when he saw much Christian blood mingled with the heathen in diverse parts of Italy, spilled by the Goths:
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and that seasonable afflictions with comforts to sweeten them, grace to beare them, strength to overcome them, wisdome to make use of them, are speciall favours of Gods chosen.
and that seasonable afflictions with comforts to sweeten them, grace to bear them, strength to overcome them, Wisdom to make use of them, Are special favours of God's chosen.
he who correcteth us for our profit, teach us to profit by his corrections, sanctifie all crosses and afflictions unto us, uphold us in them, carry us through them, purge us by them, and crowne us after them. Cui, &c.
he who Correcteth us for our profit, teach us to profit by his corrections, sanctify all Crosses and afflictions unto us, uphold us in them, carry us through them, purge us by them, and crown us After them. Cui, etc.
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THE SWEET SPRING OF THE WATERS OF MARAH. THE L. SERMON. Apoc. 3.19. As many as I love I rebuke and chasten. Right Honourable, &c. SAint Ciprian having proposed to his auditory bonum patientiae, the good of bearing, for his theame reckoneth (if I may so speak) upon the stocke, and maketh his advantage of the very duty and service they were at that time to performe to God, in affording to the Minister of his word their religious attention and Christian patience.
THE SWEET SPRING OF THE WATERS OF MARAH. THE L. SERMON. Apocalypse 3.19. As many as I love I rebuke and chasten. Right Honourable, etc. SAint Cyprian having proposed to his auditory bonum patientiae, the good of bearing, for his theme Reckoneth (if I may so speak) upon the stock, and makes his advantage of the very duty and service they were At that time to perform to God, in affording to the Minister of his word their religious attention and Christian patience.
Being to treat of patience, saith hee, dearly beloved, and to recount the sundry commodities that by it accrew to the sanctified soule, whence shall I rather take my beginning than from the necessity of, this vertue to the holy exercise wee are now at;
Being to Treat of patience, Says he, dearly Beloved, and to recount the sundry commodities that by it accrue to the sanctified soul, whence shall I rather take my beginning than from the necessity of, this virtue to the holy exercise we Are now At;
& if the handling often the same argument, and pressing the like motives to patience hath seemed wearisom & tedious unto you, I may hence gather with that father an argument for patience, without which ye cannot endure the least affliction, no not of the eare.
& if the handling often the same argument, and pressing the like motives to patience hath seemed wearisome & tedious unto you, I may hence gather with that father an argument for patience, without which you cannot endure the least affliction, no not of the ear.
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But if the repeating and inculcating the like doctrine and arguments were not burdensome unto you, I may safely presume upon your patience, to seale up my text,
But if the repeating and inculcating the like Doctrine and Arguments were not burdensome unto you, I may safely presume upon your patience, to seal up my text,
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Sorrowes and disturbances are very many, and worke strongly upon our fraile nature; but spirituall medicines of the soules maladies and comforts worke but weakely:
Sorrows and disturbances Are very many, and work strongly upon our frail nature; but spiritual medicines of the Souls maladies and comforts work but weakly:
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If they who are subject to swouning, and generally all that are carefull of their bodily health, will have cordiall waters in readinesse at hand, that they may not be to seeke in time of need;
If they who Are Subject to swooning, and generally all that Are careful of their bodily health, will have cordial waters in readiness At hand, that they may not be to seek in time of need;
how much more ought all Christians, who are still either in feare, or in danger of conflicts with troubles and vexations, be provided of store of spirituall comforts;
how much more ought all Christians, who Are still either in Fear, or in danger of conflicts with Troubles and vexations, be provided of store of spiritual comforts;
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the rather because they serve as well to moderate their prosperity, as to mitigate their afflictions? For the same meditations which some way sweeten the brine of affliction, that it be not too salt and quicke, sauce the pleasures of prosperity, that they be not too sweet and luscious. What stronger levers to raise up a drouping soule,
the rather Because they serve as well to moderate their Prosperity, as to mitigate their afflictions? For the same meditations which Some Way sweeten the brine of affliction, that it be not too salt and quick, sauce the pleasures of Prosperity, that they be not too sweet and luscious. What Stronger levers to raise up a drooping soul,
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than these in my Text, that afflictions proceed from God in love, and fall upon all his dearest children for their good? Againe, what stronger clubs to beate downe pride and insolencie in all such as abound in earthly comforts,
than these in my Text, that afflictions proceed from God in love, and fallen upon all his dearest children for their good? Again, what Stronger Clubs to beat down pride and insolency in all such as abound in earthly comforts,
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than these inferences from this Scripture, that God chasteneth with afflictions, and pampers not up with pleasures, all such as he beareth a speciall affection unto? Therefore may they thus well reason with themselves;
than these inferences from this Scripture, that God Chasteneth with afflictions, and pampers not up with pleasures, all such as he bears a special affection unto? Therefore may they thus well reason with themselves;
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For all our honour and wealth we are in no better, nay perhaps we are in far worse estate than the poorest and miserablest creature upon earth, that hath run thorough or is in the midst of all calamities.
For all our honour and wealth we Are in no better, nay perhaps we Are in Far Worse estate than the Poorest and miserablest creature upon earth, that hath run through or is in the midst of all calamities.
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If it had not beene better, Moses would never have chosen to suffer afflictions with the servants of God, rather than to enjoy the pleasures of sinne for a season.
If it had not been better, Moses would never have chosen to suffer afflictions with the Servants of God, rather than to enjoy the pleasures of sin for a season.
These uses alone, if there were no more to be made of this soveraigne parcell of Scripture, sufficiently recompence our labour, in decocting the spirits, and drawing this oyle of comfort out of it:
These uses alone, if there were no more to be made of this sovereign parcel of Scripture, sufficiently recompense our labour, in decocting the spirits, and drawing this oil of Comfort out of it:
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I have already counted many particulars in my former discourses upon these words, and the supply of the rest (together with the summe of the whole) shall be my taske for the remainder of the time.
I have already counted many particulars in my former discourses upon these words, and the supply of the rest (together with the sum of the Whole) shall be my task for the remainder of the time.
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I will begin with the occasion, which was a deepe wound of griefe which the Angel of Laodicea might seeme to have received from that keene and cutting reproofe, Because thou art neither hot nor cold, I will spew thee out of my mouth.
I will begin with the occasion, which was a deep wound of grief which the Angel of Laodicea might seem to have received from that keen and cutting reproof, Because thou art neither hight nor cold, I will spew thee out of my Mouth.
Now that he might not take on too farre by reason of so grievous and heavie a message, the Spirit verifieth his name Paracletus, and healeth and suppleth the wound with these comfortable words, As many as I love I rebuke and chasten.
Now that he might not take on too Far by reason of so grievous and heavy a message, the Spirit verifieth his name Paraclete, and heals and suppleth the wound with these comfortable words, As many as I love I rebuke and chasten.
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Are those that are in Gods place to rebuke sinne, and chasten offenders, so carefull not to drive them to desperate courses? will they daigne as God here doth, to yeeld a reason of their proceedings,
are those that Are in God's place to rebuke sin, and chasten offenders, so careful not to drive them to desperate courses? will they deign as God Here does, to yield a reason of their proceedings,
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and mitigate their sharpe censures with favourable expositions, & take away all scruples out of mens minds, which their speeches and actions might otherwise leave in them? Yee see the occasion,
and mitigate their sharp censures with favourable expositions, & take away all scruples out of men's minds, which their Speeches and actions might otherwise leave in them? Ye see the occasion,
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the former when they are chastened, the latter when they chasten, are to take notice of the severall circumstances set down in the Text. More particularly and plainly thus,
the former when they Are chastened, the latter when they chasten, Are to take notice of the several Circumstances Set down in the Text. More particularly and plainly thus,
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Their use must be to informe our judgement in the true estimate of the things of this life, to stirre up our love to God, who taketh such care of and paines with us (as it were) to call us home unto him by threatning of judgements,
Their use must be to inform our judgement in the true estimate of the things of this life, to stir up our love to God, who Takes such care of and pains with us (as it were) to call us home unto him by threatening of Judgments,
Let us yet resume the words, and consider the proceedings of the Almighty, and wee shall see in God his actions, the Magistrate his direction and charge,
Let us yet resume the words, and Consider the proceedings of the Almighty, and we shall see in God his actions, the Magistrate his direction and charge,
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and in the Magistrate his charge of distributing these tokens of Gods love, the duty of all inferiours, to receive them with the same affection wherewith they are given.
and in the Magistrate his charge of distributing these tokens of God's love, the duty of all inferiors, to receive them with the same affection wherewith they Are given.
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The Minister is to reprove, the Judge to convince, the Father to nurture, the Magistrate to punish, the Master to discipline those that are under them without partiality, with moderation and in love:
The Minister is to reprove, the Judge to convince, the Father to nurture, the Magistrate to Punish, the Master to discipline those that Are under them without partiality, with moderation and in love:
Howsoever all chastening seemeth grievous unto us for the present, yet it after bringeth the quiet fruit of righteousnesse to those that are exercised thereby.
Howsoever all chastening seems grievous unto us for the present, yet it After brings the quiet fruit of righteousness to those that Are exercised thereby.
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were thou not my father? shall not this word I in my Text, and this consideration, that Gods hand is in all our afflictions, be more forcible to quell the surges of our passions within the shore of Christian patience, that they break not forth,
were thou not my father? shall not this word I in my Text, and this consideration, that God's hand is in all our afflictions, be more forcible to quell the surges of our passion within the shore of Christian patience, that they break not forth,
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and fome out our own shame? It was the speech of Laban & Bethuel, though devoid of the knowledge of the true God, This thing is proceeded of the Lord, we cannot therefore say neither good nor evill.
and foam out our own shame? It was the speech of Laban & Bethuel, though devoid of the knowledge of the true God, This thing is proceeded of the Lord, we cannot Therefore say neither good nor evil.
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In this losse, sicknesse, disgrace, banishment, imprisonment, or whatsoever affliction is befallen us, the will of our heavenly Father is done upon us;
In this loss, sickness, disgrace, banishment, imprisonment, or whatsoever affliction is befallen us, the will of our heavenly Father is done upon us;
and is it not our daily prayer, Fiat voluntas tua, Thy will be done? Looke we to the author and finisher of our salvation, hee bowed his will to take upon it his Fathers yoake:
and is it not our daily prayer, Fiat Voluntas tua, Thy will be done? Look we to the author and finisher of our salvation, he bowed his will to take upon it his Father's yoke:
Our Lord did, and suffered the will of his Father, shall not we doe and suffer the will of our Lord? he conformed his will to his Fathers, shall not we ours to his? If these inducements from the love of God and example of our Saviour, which prevaile most with the best dispositions, worke not kindly with us, let vulgar and common discretion teach us to make a vertue of necessity.
Our Lord did, and suffered the will of his Father, shall not we doe and suffer the will of our Lord? he conformed his will to his Father's, shall not we ours to his? If these inducements from the love of God and Exampl of our Saviour, which prevail most with the best dispositions, work not kindly with us, let Vulgar and Common discretion teach us to make a virtue of necessity.
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We adde drunkennesse to thirst, and impatience to impenitence, passive disobedience to active, and what doth obstinacy and rebellion against the will of God availe us? Doe the waves get by their furious beatings against the rockes, whereby they are broken? the bones in our body by resisting the lightening, whereby they are bruised and consumed (the soft and yeelding flesh being no way hurt?) The strong and tallest trees by their stiffe standing,
We add Drunkenness to thirst, and impatience to impenitence, passive disobedience to active, and what does obstinacy and rebellion against the will of God avail us? Doe the waves get by their furious beatings against the Rocks, whereby they Are broken? the bones in our body by resisting the lightning, whereby they Are Bruised and consumed (the soft and yielding Flesh being no Way hurt?) The strong and Tallest trees by their stiff standing,
If any be so wedded to their wills, that they will not be severed from it, no not to joyne it and themselves to God, let them in the last place consider, that the only meanes to have their will perpetually, is to resigne it to God;
If any be so wedded to their wills, that they will not be severed from it, no not to join it and themselves to God, let them in the last place Consider, that the only means to have their will perpetually, is to resign it to God;
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then to make the right use of them, we are not only in general, but also in particular to search our selvs, what those sins are in our soules, which God seeketh to kill in us by smart afflictions. If our affliction be worldly losses, let us consider with our selvs,
then to make the right use of them, we Are not only in general, but also in particular to search our selves, what those Sins Are in our Souls, which God seeks to kill in us by smart afflictions. If our affliction be worldly losses, let us Consider with our selves,
This to have bin the practice of Gods Saints, as in other examples, so we may cleerly see in the brethren of Joseph, who impute the hard measure that was mett to them in Egypt, to the like hard measure they had mett to their brother Joseph, saying one to another:
This to have been the practice of God's Saints, as in other Examples, so we may clearly see in the brothers of Joseph, who impute the hard measure that was met to them in Egypt, to the like hard measure they had met to their brother Joseph, saying one to Another:
We find it also in Saint Paul, who conceived that the messenger of Sathan was sent to buffet him, that he might not be lifted up above measure with his so many graces and speciall revelations: And when certain virgins ravished by barbarous souldiers, in regard they found in themselves no spot of impurity before they suffered this violence, called in question the justice of God,
We find it also in Saint Paul, who conceived that the Messenger of Sathan was sent to buffet him, that he might not be lifted up above measure with his so many graces and special revelations: And when certain Virgins ravished by barbarous Soldiers, in regard they found in themselves no spot of impurity before they suffered this violence, called in question the Justice of God,
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for permitting those unclean persons to have their will of them, who had all their life preserved their honour and reputation untainted, and their bodies unspotted, Saint Austine wisely adviseth them to search their hearts,
for permitting those unclean Persons to have their will of them, who had all their life preserved their honour and reputation untainted, and their bodies unspotted, Saint Augustine wisely adviseth them to search their hearts,
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I am the man, saith Jeremy, that hath seen affliction (as if none but hee had seen the like:) in like manner David, and after him Jonas: All thy waves and stormes have gone over mee.
I am the man, Says Jeremiah, that hath seen affliction (as if none but he had seen the like:) in like manner David, and After him Jonah: All thy waves and storms have gone over me.
What more direct Text of Scripture to checke and reprove this fansie than this, As many as I love I rebuke and chasten? All Gods dearest children first or last are visited as well as we,
What more Direct Text of Scripture to check and reprove this fancy than this, As many as I love I rebuke and chasten? All God's dearest children First or last Are visited as well as we,
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Excellent to this purpose is that meditation of St. Gregory upon those words of the Spouse in the Canticles, as he rendereth them, vulnerata charitate ego, I am sicke of love:
Excellent to this purpose is that meditation of Saint Gregory upon those words of the Spouse in the Canticles, as he rendereth them, vulnerata charitate ego, I am sick of love:
The second is, because affliction estrangeth our affections from the world, and entirely fixeth them upon God, which before were divided between him and the world.
The second is, Because affliction estrangeth our affections from the world, and entirely fixeth them upon God, which before were divided between him and the world.
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her greetings are rebukes, her visits chastenings, her love-tokens crosses, her bracelets manicles, her chaines fetters, her crisping-pins thornes and nailes, her drink teares, her markes blacke and blew wounds, her true embleme Rachel mourning for her children, and refusing all comfort because they are not.
her greetings Are rebukes, her visits chastenings, her love-tokens Crosses, her bracelets manacles, her chains fetters, her crisping-pins thorns and nails, her drink tears, her marks black and blue wounds, her true emblem Rachel mourning for her children, and refusing all Comfort Because they Are not.
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A wife of pleasures had been no fit match for him, who is described by the Prophet to be a man of sorrowes, with a head crowned with thornes, eyes bigge with teares, cheekes swolne with buffets, his heart pricked with a speare, his hands and feet pierced with nailes, his joynts set on the racke of the Crosse, his whole body bruised with stripes,
A wife of pleasures had been no fit match for him, who is described by the Prophet to be a man of sorrows, with a head crowned with thorns, eyes big with tears, cheeks swollen with buffets, his heart pricked with a spear, his hands and feet pierced with nails, his Joints Set on the rack of the Cross, his Whole body Bruised with stripes,
when she shall be carried with sorrow and heavinesse to the dungeon of everlasting darknesse, thou shalt with joy and gladnesse be brought into the Kings chamber:
when she shall be carried with sorrow and heaviness to the dungeon of everlasting darkness, thou shalt with joy and gladness be brought into the Kings chamber:
thy cheekes now blubbered with teares, shall be decked with rubies, and thy necke with chaines; hee will make thee borders of gold with studs of silver.
thy cheeks now blubbered with tears, shall be decked with rubies, and thy neck with chains; he will make thee borders of gold with studs of silver.
for what out of the words of the Spirit in my Text hath bin spoken to cheare up the Spouse of Christ, bewailing her deplorate estate, belongeth to every faithfull soule that hath her part in her mothers griefes.
for what out of the words of the Spirit in my Text hath been spoken to cheer up the Spouse of christ, bewailing her deplorate estate, belongeth to every faithful soul that hath her part in her mother's griefs.
and apply them to those in particular whom they most concerne, may it please you to sort with mee all the members of the militant Church into 1. Those that are comforted,
and apply them to those in particular whom they most concern, may it please you to sort with me all the members of the militant Church into 1. Those that Are comforted,
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If honours, riches, and pleasures were certaine arguments of Gods love and favour, the dearest of his children could not be so often without them as they are.
If honours, riches, and pleasures were certain Arguments of God's love and favour, the dearest of his children could not be so often without them as they Are.
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Value not your selves by these outward vanities, but by inward vertues, take heed how ye drinke deep of the sugered wine of pleasures, set not your hearts upon the blessings of this life;
Valve not your selves by these outward vanities, but by inward Virtues, take heed how you drink deep of the sugared wine of pleasures, Set not your hearts upon the blessings of this life;
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if they serve as instruments and encouragements of vertue, not nourishments of vices: if our expence on the poore be some way answerable to our receits from God:
if they serve as Instruments and encouragements of virtue, not nourishments of vices: if our expense on the poor be Some Way answerable to our receits from God:
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Aristotle writeth of a parcell of ground in Sicilie, that sendeth such a strong smell of fragrant flowers to all the fields and leazes there-about, that no Hound can hunt there, the sent is so confounded with the sweet smell of those flowers:
Aristotle Writeth of a parcel of ground in Sicily, that sends such a strong smell of fragrant flowers to all the fields and leazes thereabout, that no Hound can hunt there, the sent is so confounded with the sweet smell of those flowers:
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if not, ye may take the greater joy and comfort in them, because it is an argument of rare happinesse not to be overcome of earthly delights, not to be corrupted with temporall happinesse.
if not, you may take the greater joy and Comfort in them, Because it is an argument of rare happiness not to be overcome of earthly delights, not to be corrupted with temporal happiness.
But if ye find that these transitory delights and sensuall pleasures have distempered your taste, in such sort that ye cannot rellish heavenly comforts:
But if you find that these transitory delights and sensual pleasures have distempered your taste, in such sort that you cannot relish heavenly comforts:
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and represent to your conceits the loathsome deformity of your sins, the fearfull ends of those that are rich, and not in God, the vanity of earthly comforts,
and represent to your conceits the loathsome deformity of your Sins, the fearful ends of those that Are rich, and not in God, the vanity of earthly comforts,
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These very thoughts will be as rebukes and inward chastenings, which if they worke in you godly sorrow and unfained humiliation, God will spare further to afflict you who are already wounded at the heart,
These very thoughts will be as rebukes and inward chastenings, which if they work in you godly sorrow and unfeigned humiliation, God will spare further to afflict you who Are already wounded At the heart,
and ranked with Gods dearest children? as many. What comfort to be assured of Gods love? as I love. The wheat is purged by the flaile, the gold tryed by the fire, the vine pruned by the knife, the diamonds valued by the stroake of the hammer, the palm groweth up higher by pressing it downe, the pomander becomes more fragrant by chasing.
and ranked with God's dearest children? as many. What Comfort to be assured of God's love? as I love. The wheat is purged by the flail, the gold tried by the fire, the vine pruned by the knife, the diamonds valued by the stroke of the hammer, the palm grows up higher by pressing it down, the pomander becomes more fragrant by chasing.
If your afflictions be many and very grievous, know that God maketh not choice of a weake champion, be assured that he will lay no more upon you than he will enable you to beare.
If your afflictions be many and very grievous, know that God makes not choice of a weak champion, be assured that he will lay no more upon you than he will enable you to bear.
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when the Son of man commeth with the clouds, and layeth open his scarres before all the world, to have in our bodies store of his sufferings, and to be able to shew like stripes and wounds to his? Possesse your soules therefore in patience for a while,
when the Son of man comes with the Clouds, and Layeth open his scars before all the world, to have in our bodies store of his sufferings, and to be able to show like stripes and wounds to his? Possess your Souls Therefore in patience for a while,
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and on the sudden all prisons shall be opened, all chaines loosened, all stripes healed, all wrongs revenged, all your sufferings acknowledged, all your miseries ended, and your endlesse happinesse consummated.
and on the sudden all prisons shall be opened, all chains loosened, all stripes healed, all wrongs revenged, all your sufferings acknowledged, all your misery's ended, and your endless happiness consummated.
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Though in the great heat of affliction and persecution yee look as if yee had lien among the pots, yet ye shall be as a dove, whose feathers are silver,
Though in the great heat of affliction and persecution ye look as if ye had lain among the pots, yet you shall be as a dove, whose Feathers Are silver,
THE PATTERN OF OBEDIENCE. THE LI. SERMON. PHIL. 2.8. Hee humbled himselfe, and became obedient unto death, even the death of the Crosse. Right Honourable, &c. OPposita juxta se posita magis elucescunt, contraries are illustrated by their contraries;
THE PATTERN OF OBEDIENCE. THE LI SERMON. PHILIP. 2.8. He humbled himself, and became obedient unto death, even the death of the Cross. Right Honourable, etc. Opposita juxta se Posita magis elucescunt, contraries Are illustrated by their contraries;
the darke shadow maketh the picture shew more lightsome, the blacke vaile the face more beautifull, a gloomy cloud the beames of the sunne breaking out of it more bright and conspicuous, sicknesse health more gratefull, paine pleasure more delightfull, affliction and misery prosperity and happinesse more desirable:
the dark shadow makes the picture show more lightsome, the black veil the face more beautiful, a gloomy cloud the beams of the sun breaking out of it more bright and conspicuous, sickness health more grateful, pain pleasure more delightful, affliction and misery Prosperity and happiness more desirable:
Neither doth it illustrate it only, but demonstrateth it also à priori; for his humiliation was the meritorious cause of his exaltation, his obedience of his rule, his crosse of his crowne:
Neither does it illustrate it only, but Demonstrates it also à priori; for his humiliation was the meritorious cause of his exaltation, his Obedience of his Rule, his cross of his crown:
The crosse is the Jacobs staffe whereby to take the elevation of this morning starre; and as Ezekiah was assured that fifteene yeeres were added forward to his life, by the going backe of the sunne ten degrees in the Diall of Ahaz, so wee know that 1500. yeares,
The cross is the Jacobs staff whereby to take the elevation of this morning star; and as Hezekiah was assured that fifteene Years were added forward to his life, by the going back of the sun ten Degrees in the Dial of Ahaz, so we know that 1500. Years,
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nay eternity of life and glory is added to our Saviour, by the going backe so many degrees in the Dyall of his passion, in the which the finger pointeth to these foure: 1 Humility. 2 Obedience. 3 Death. 4 Crosse.
nay eternity of life and glory is added to our Saviour, by the going back so many Degrees in the Dial of his passion, in the which the finger pointeth to these foure: 1 Humility. 2 obedience. 3 Death. 4 Cross.
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The repeating the word death seemeth to argue an ingemination of the punishment, a suffering death upon death. It was wonderfull that hee which was highest in glory should humble himselfe;
The repeating the word death seems to argue an ingemination of the punishment, a suffering death upon death. It was wonderful that he which was highest in glory should humble himself;
so yeelded to die as to bee crucified: his love wonderfully shewed it selfe in humbling himselfe to exalt us; his humility in his obedience; his obedience in his patience;
so yielded to die as to be Crucified: his love wonderfully showed it self in humbling himself to exalt us; his humility in his Obedience; his Obedience in his patience;
wee may indeed of our selves offer service to another, but wee cannot performe obedience where there is no command of a Superiour; parere and imperare are relatives.
we may indeed of our selves offer service to Another, but we cannot perform Obedience where there is no command of a Superior; parere and Imperare Are relatives.
or hee was so farre obedient, that hee yeelded himselfe to the wrath of God, to the scorn of men, the power of darknesse, the infamy of all punishments, the shame of all disgraces, the cruelty of all torments, the death of the crosse? The difference betweene these is in this, that the former maketh death the limit and bound, the latter an act of his obedience:
or he was so Far obedient, that he yielded himself to the wrath of God, to the scorn of men, the power of darkness, the infamy of all punishments, the shame of all disgraces, the cruelty of all torments, the death of the cross? The difference between these is in this, that the former makes death the limit and bound, the latter an act of his Obedience:
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Whence we may observe more particularly, 1 The root. 2 Branches. 3 Fruit. Or, 1 The cause. 2 The parts. 3 The end of all his sufferings on it. 1 Of the cause.
Whence we may observe more particularly, 1 The root. 2 Branches. 3 Fruit. Or, 1 The cause. 2 The parts. 3 The end of all his sufferings on it. 1 Of the cause.
so in the regular course of justice, the Church, which is compared to the Moon in Scripture, should have been eclipsed of the light of Gods countenance,
so in the regular course of Justice, the Church, which is compared to the Moon in Scripture, should have been eclipsed of the Light of God's countenance,
he became a surety for us, & therfore God laid all our debts upon him, to the uttermost farthing. The Prophet Esay assureth us hereof, He bare our infirmities, & carried our sorrows.
he became a surety for us, & Therefore God laid all our debts upon him, to the uttermost farthing. The Prophet Isaiah assureth us hereof, He bore our infirmities, & carried our sorrows.
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What did the welbeloved of his Father deserve, that he should drink the dregs of the vials of wrath? why should the immaculate Lamb be put to such torture,
What did the well-beloved of his Father deserve, that he should drink the dregs of the vials of wrath? why should the immaculate Lamb be put to such torture,
but for our hainous and most deadly sins? what spots had he to be washed? what lust to bee crucified? what ulcers to bee pricked? what sores to bee launced? Doubtlesse none at all:
but for our heinous and most deadly Sins? what spots had he to be washed? what lust to be Crucified? what ulcers to be pricked? what sores to be lanced? Doubtless none At all:
our corrupt blood was drawn out of his wounds, our swellings pricked with his thornes, our sores launced with his speare, our lusts crucified on his crosse, our staines washed away with his blood.
our corrupt blood was drawn out of his wounds, our swellings pricked with his thorns, our sores lanced with his spear, our Lustiest Crucified on his cross, our stains washed away with his blood.
It was the weight of our sins that made his soule heavie unto death, it was the unsupportable burden of our punishment that put him into a bloody sweat: all our blood was corrupt, all our flesh as it were in a scurfe, from the crown of the head to the sole of the foot there was no soundnesse in us, nothing but wounds, and bruises, and putrefying sores.
It was the weight of our Sins that made his soul heavy unto death, it was the unsupportable burden of our punishment that put him into a bloody sweat: all our blood was corrupt, all our Flesh as it were in a scurf, from the crown of the head to the sole of the foot there was no soundness in us, nothing but wounds, and bruises, and putrefying sores.
in his head when he was crowned with thorns, in his hands and feet when he was pricked with nailes, in all the parts of his body when his flesh was torn with whips.
in his head when he was crowned with thorns, in his hands and feet when he was pricked with nails, in all the parts of his body when his Flesh was torn with whips.
Beloved, if such abundance of the blood of the immaculate Lamb Christ Jesus, trickling from his temples, dropping from his stripes, running from his hands and feet, gushing from the hole in his side, melt not our hearts,
beloved, if such abundance of the blood of the immaculate Lamb christ jesus, trickling from his Temples, dropping from his stripes, running from his hands and feet, gushing from the hold in his side, melt not our hearts,
the sun drew in his beames, the heavens mourned in sables, the earth trembled for feare, the rocks were cleft as it were with indignation, the graves opened to receive his dead corps,
the sun drew in his beams, the heavens mourned in sables, the earth trembled for Fear, the Rocks were cleft as it were with Indignation, the graves opened to receive his dead corpse,
yet (O Saviour let the merits of thy passion satisfie even for this our want of compassion for thee) when we read or heare out of the sacred story of the Evangelists, the most honorable personage that ever was, suffer the most shameful indignities that ever were;
yet (Oh Saviour let the merits of thy passion satisfy even for this our want of compassion for thee) when we read or hear out of the sacred story of the Evangelists, the most honourable personage that ever was, suffer the most shameful indignities that ever were;
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do we take it to heart? do his stripes make any impression in us? do the nailes and speare that pierced him pricke us with compunction? doe we compassionate his sorrow, admire his patience, magnifie his love, detest our sins the causes of his sufferings? The custome in many places is, that if the sonne of a King commit a fault deserving punishment, his Page or some other servant is whipp'd for him:
do we take it to heart? do his stripes make any impression in us? do the nails and spear that pierced him prick us with compunction? do we compassionate his sorrow, admire his patience, magnify his love, detest our Sins the Causes of his sufferings? The custom in many places is, that if the son of a King commit a fault deserving punishment, his Page or Some other servant is whipped for him:
what, said I, scourged? nay flayed with whips, nay buffetted with fists, smote with reeds, pricked with thornes, bored with nailes, pierced with a launce.
what, said I, scourged? nay flayed with whips, nay buffeted with fists, smote with reeds, pricked with thorns, bored with nails, pierced with a lance.
secondly, from the garden to Annas; thirdly, from Annas to Caiaphas; fourthly, from Caiaphas to Herod; fifthly, from Herod to Pilat; sixthly, from Pilat to Golgotha. They who divide them into five, thus reckon them: first, his agonie: secondly, his taking: thirdly, his arraignement: fourthly, his sentence: fiftly, the execution.
secondly, from the garden to Annas; Thirdly, from Annas to Caiaphas; fourthly, from Caiaphas to Herod; fifthly, from Herod to Pilat; sixthly, from Pilat to Golgotha. They who divide them into five, thus reckon them: First, his agony: secondly, his taking: Thirdly, his arraignment: fourthly, his sentence: Fifty, the execution.
They who into foure, account upon, first, his afflictions before he was taken: secondly, the proceedings against him after he was taken by the Ecclesiasticall Judges: thirdly, before the secular:
They who into foure, account upon, First, his afflictions before he was taken: secondly, the proceedings against him After he was taken by the Ecclesiastical Judges: Thirdly, before the secular:
fourthly, the consummation of all, his death upon the Crosse. For brevity sake I reduce them to three: first, dolours and terrours: secondly, abuses and indignities: thirdly, tortures and torments.
fourthly, the consummation of all, his death upon the Cross. For brevity sake I reduce them to three: First, dolours and terrors: secondly, Abuses and indignities: Thirdly, tortures and torments.
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Conceive we at the same time all the veines of our bodie streigned, all the sinewes stretched, all the bones racked, what paine must this needs be in the body? and how farre greater a like to this in the soule? This somewhat expresseth his agonie, which was an horrour conceived from the apprehension of his Fathers wrath, a conflict in his minde,
Conceive we At the same time all the Veins of our body streigned, all the sinews stretched, all the bones racked, what pain must this needs be in the body? and how Far greater a like to this in the soul? This somewhat Expresses his agony, which was an horror conceived from the apprehension of his Father's wrath, a conflict in his mind,
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What torments did not the blessed Martyrs endure? yet we never read that in any extremity they were cast into a bloudie sweat. What labour must the minde needs be in when the body sweats bloud• St. Bernard is bold to say, that he languished in this bath of his bloud;
What torments did not the blessed Martyrs endure? yet we never read that in any extremity they were cast into a bloody sweat. What labour must the mind needs be in when the body sweats bloud• Saint Bernard is bold to say, that he languished in this bath of his blood;
We might well have thought that he would have gone away in this agonie and bloudie sweat, but that an Angel was sent to strengthen and comfort him, which was not done before nor after;
We might well have Thought that he would have gone away in this agony and bloody sweat, but that an Angel was sent to strengthen and Comfort him, which was not done before nor After;
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yet who of that noble armie when they were condemned to mercilesse torments, and saw before their eyes crosses, rackes, fiery pincers, burning furnaces, teeth of wild beasts,
yet who of that noble army when they were condemned to merciless torments, and saw before their eyes Crosses, racks, fiery pincers, burning furnaces, teeth of wild beasts,
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Whilest our Saviour was in this wofull plight, what doe his Disciples? Doe they condole him? pray with him? arme themselves to defend him? Nay, in this feare and perplexity of their Master they fall fast asleep at the first,
Whilst our Saviour was in this woeful plighted, what do his Disciples? Do they condole him? pray with him? arm themselves to defend him? Nay, in this Fear and perplexity of their Master they fallen fast asleep At the First,
O that perfidious treachery should touch those lips in which there was no guile: that he should be spit upon, who cured the eyes of the blind with spittle:
O that perfidious treachery should touch those lips in which there was no guile: that he should be spit upon, who cured the eyes of the blind with spittle:
that he should be crowned with thornes, who crownes Martyrs with never withering flowers: that he should be stripped of his earthly garments, who arraies us with celestiall robes:
that he should be crowned with thorns, who crowns Martyrs with never withering flowers: that he should be stripped of his earthly garments, who arrays us with celestial robes:
Adams sentence in that garden was, that hee should get his living with the sweat of his browes; and in this the second Adam procureth life unto us by the sweat of his whole body.
Adams sentence in that garden was, that he should get his living with the sweat of his brows; and in this the second Adam procureth life unto us by the sweat of his Whole body.
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Adam was driven out of that garden by an Angel brandishing a fiery blade, and our Saviour is fetched out of this with swords and staves, and brought into the high Priests palace, where he is most injuriously dealt withall;
Adam was driven out of that garden by an Angel brandishing a fiery blade, and our Saviour is fetched out of this with swords and staves, and brought into the high Priests palace, where he is most injuriously dealt withal;
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they cannot hold their hands off him whilest he is examined before the Judge, but, contrary to all law and good maners, they smite him with staves at his arraignment.
they cannot hold their hands off him whilst he is examined before the Judge, but, contrary to all law and good manners, they smite him with staves At his arraignment.
yet they condemne him, and that for no ordinary crime, but for blasphemy in the highest degree? Neither were the Judges more unjust than the people mad against him, Away with him, say they, away with him, Crucifie him, crucifie him.
yet they condemn him, and that for no ordinary crime, but for blasphemy in the highest degree? Neither were the Judges more unjust than the people mad against him, Away with him, say they, away with him, Crucify him, crucify him.
and inhabitants of Jerusalem, what so enrageth you against him? He hath cleansed your lepers, he hath cured your blind, he hath opened your deafe eares, he hath loosened your tongue-tyed, he hath healed your sicke, he hath raised your dead, he hath preached unto you the Gospel of the Kingdome,
and inhabitants of Jerusalem, what so enrageth you against him? He hath cleansed your lepers, he hath cured your blind, he hath opened your deaf ears, he hath loosened your tongue-tied, he hath healed your sick, he hath raised your dead, he hath preached unto you the Gospel of the Kingdom,
he is stript starke naked before the multitude (what would not an ingenuous man rather endure than this shame?) his flesh is torne with whips and scourges appointed for slaves,
he is stripped stark naked before the multitude (what would not an ingenuous man rather endure than this shame?) his Flesh is torn with whips and scourges appointed for slaves,
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where foure great nailes were driven into the most tender and sinewy parts of his body, wherewith after he was fastened to the crosse, his crosse was set up in the midst betwixt two theeves,
where foure great nails were driven into the most tender and sinewy parts of his body, wherewith After he was fastened to the cross, his cross was Set up in the midst betwixt two thieves,
for being made of Virgins flesh, and thereby of the purest and exactest temper, hee could not but be more sensible of excruciating torments than any other. 2. The place and time;
for being made of Virgins Flesh, and thereby of the Purest and Exactest temper, he could not but be more sensible of excruciating torments than any other. 2. The place and time;
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the place Jerusalem the Metropolis of all Judea, the time at Easter when there was a concourse of people from all parts of Palestine, besides an infinite multitude of strangers that came to see that great solemnity. 3. The sight of his mother and dearest Disciple:
the place Jerusalem the Metropolis of all Judea, the time At Easter when there was a concourse of people from all parts of Palestine, beside an infinite multitude of Strangers that Come to see that great solemnity. 3. The sighed of his mother and dearest Disciple:
and how thinke wee it affected him? his compassion was no lesse griefe to him than his passion. 4. The insolency of his adversaries now flocking about his crosse,
and how think we it affected him? his compassion was no less grief to him than his passion. 4. The insolency of his Adversaries now flocking about his cross,
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For to consider and meditate upon our Saviours passion as Gospel, is to conceive, and by a speciall faith to beleeve, that his prayers and strong cries are intercessions for us, his obedience our merit, his sufferings our satisfactions, that we are purged by his sweat, quit by his taking, clothed by his stripping, healed by his stripes, justified by his accusations, absolved by his condemnation, ransomed by his bloud, and saved by his crosse.
For to Consider and meditate upon our Saviors passion as Gospel, is to conceive, and by a special faith to believe, that his Prayers and strong cries Are intercessions for us, his Obedience our merit, his sufferings our satisfactions, that we Are purged by his sweat, quit by his taking, clothed by his stripping, healed by his stripes, justified by his accusations, absolved by his condemnation, ransomed by his blood, and saved by his cross.
though not in them, the body and bloud of our Lord and Saviour, and thereby shall I say they become flesh of his flesh, and bone of his bone? nay rather he becommeth flesh of their flesh, and bone of their bone.
though not in them, the body and blood of our Lord and Saviour, and thereby shall I say they become Flesh of his Flesh, and bone of his bone? nay rather he becomes Flesh of their Flesh, and bone of their bone.
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nay this food which Angels never tasted, proves no better than poyson to them, whose hearts are not purified by faith, nor their consciences purged by true repentance and charity from uncleannesse, worldlinesse, envie, malice, ranckour, and the like corrupt affections.
nay this food which Angels never tasted, Proves no better than poison to them, whose hearts Are not purified by faith, nor their Consciences purged by true Repentance and charity from uncleanness, worldliness, envy, malice, rancour, and the like corrupt affections.
If a Noble man came to visit us, how would we cleanse and perfume our houses? what care would we take to have all the roomes swept, hung and dressed up in the best manner? Beloved Christians, we are even now to receive and entertaine the Prince of Heaven, and the Son of God; let us therefore cleanse the inward roomes of our soules by examination of our whole life, wash them with the water of our penitent teares, dresse them up with divine graces, which are the sweetest flowers of Paradise, perfume them with most fragrant spices and aromaticall odours, which are our servent prayers, zealous meditations,
If a Noble man Come to visit us, how would we cleanse and perfume our houses? what care would we take to have all the rooms swept, hung and dressed up in the best manner? beloved Christians, we Are even now to receive and entertain the Prince of Heaven, and the Son of God; let us Therefore cleanse the inward rooms of our Souls by examination of our Whole life, wash them with the water of our penitent tears, dress them up with divine graces, which Are the Sweetest flowers of Paradise, perfume them with most fragrant spices and aromatical odours, which Are our servient Prayers, zealous meditations,
THe drift of the blessed Apostle in the former part of this chapter, to which my Text cohereth, is to quench the fire-bals of contention cast among the Philippians by proud and ambitious spirits, who preached the Gospel of truth not in truth and sincerity,
THe drift of the blessed Apostle in the former part of this chapter, to which my Text cohereth, is to quench the fireballs of contention cast among the Philippians by proud and ambitious spirits, who preached the Gospel of truth not in truth and sincerity,
and factious partaking of the hearers, Saint Paul seeketh to lave out, partly with his owne teares, partly with Christs bloud, both which he mingleth in a passionate exhortation at the entrance of this chapter:
and factious partaking of the hearers, Saint Paul seeks to lave out, partly with his own tears, partly with Christ blood, both which he mingleth in a passionate exhortation At the Entrance of this chapter:
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But made himselfe of no reputation, &c. In this context all other parts are curiously woven one in the other, only there is a bracke at the fifth verse, which seemes to have no connexion at all with the former:
But made himself of no reputation, etc. In this context all other parts Are curiously woven one in the other, only there is a bracke At the fifth verse, which seems to have no connexion At all with the former:
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Howbeit, if ye look neerer to the texture of this sacred discourse, ye shall find it all closely wrought, and that this exhortation to humility, to which my Text belongeth, hath good coherence with the former,
Howbeit, if you look nearer to the texture of this sacred discourse, you shall find it all closely wrought, and that this exhortation to humility, to which my Text belongeth, hath good coherence with the former,
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which was to re-unite the severed affections, and reconcile the different opinions of the faithfull among the Philippians, that they might all both agree in the love of the same truth,
which was to reunite the severed affections, and reconcile the different opinions of the faithful among the Philippians, that they might all both agree in the love of the same truth,
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A high conceit of their owne, and a low value and under rate of the gifts of others, usually keep men from yeelding one to the other upon good termes of Christian charity.
A high conceit of their own, and a low valve and under rate of the Gifts of Others, usually keep men from yielding one to the other upon good terms of Christian charity.
not behave themselves as lords over the faith of others, but rather demeane themselves as servants for Christs sake; not pursue ambitiously the glory of this world,
not behave themselves as Lords over the faith of Others, but rather demean themselves as Servants for Christ sake; not pursue ambitiously the glory of this world,
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How unfit and incongruous a thing is it in contention to preach the Gospel of peace? in rage and choler to treat of meeknesse? in malice and hatred to exhort to Christian love and reconciliation? in pride to commend humility? in vaine glory to erect the Crosse of Christ? that is to deny the power of it in so declaring it.
How unfit and incongruous a thing is it in contention to preach the Gospel of peace? in rage and choler to Treat of meekness? in malice and hatred to exhort to Christian love and reconciliation? in pride to commend humility? in vain glory to erect the Cross of christ? that is to deny the power of it in so declaring it.
Yet if they will needs bee ambitious, if their affections are so set upon glory and honour that nothing can take them off, let them take the readiest course to compasse their desire, which lyeth not in the higher way they have chosen, by advancing themselves,
Yet if they will needs be ambitious, if their affections Are so Set upon glory and honour that nothing can take them off, let them take the Readiest course to compass their desire, which lies not in the higher Way they have chosen, by advancing themselves,
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Two weighty reasons wee have in this verse to incline all Christian minds to obedient humility or humble obedience, a patterne of it and the reward thereof:
Two weighty Reasons we have in this verse to incline all Christian minds to obedient humility or humble Obedience, a pattern of it and the reward thereof:
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Of the patterne most lively drawne in the life and especially the death of our Saviour, I have said something already, and shall more hereafter; yet can never say all.
Of the pattern most lively drawn in the life and especially the death of our Saviour, I have said something already, and shall more hereafter; yet can never say all.
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As Socrates spake of Philosophy, that it was nothing but meditatio mortis, a meditation upon death, we may of Divinity, that it is in a manner nothing else but meditatio mortis Christi, a meditation on Christs death:
As Socrates spoke of Philosophy, that it was nothing but meditatio mortis, a meditation upon death, we may of Divinity, that it is in a manner nothing Else but meditatio mortis Christ, a meditation on Christ death:
but received all their nourishment at their nostrils (which is nothing else but sweet smells and fragrant odours) who if they are to take any long journey, provide themselves of great store of flowers,
but received all their nourishment At their nostrils (which is nothing Else but sweet smells and fragrant odours) who if they Are to take any long journey, provide themselves of great store of flowers,
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but the application I can make good out of the Apostle, who calleth the Gospel and the Preachers thereof odorem vitae ad vi•am, a savour of life unto life. Though the naturall life be not,
but the application I can make good out of the Apostle, who calls the Gospel and the Preachers thereof odorem vitae ad vi•am, a savour of life unto life. Though the natural life be not,
It is the ladder of Jacob whereby we ascend into heaven, it is the rod of Aaron that continually buddeth in the Church, it is the Juniper tree whose shade killeth the Serpent, it is the tree which was cast into the waters of Marah and made them sweet:
It is the ladder of Jacob whereby we ascend into heaven, it is the rod of Aaron that continually buddeth in the Church, it is the Juniper tree whose shade kills the Serpent, it is the tree which was cast into the waters of Marah and made them sweet:
But to proceed from the eff•ct of Christs passion in us, our comfort and salvation, to the effect of it in himselfe, his glory and ex•ltation, expressed in the letter of my Text, Wherefore God hath also highly exalted him.
But to proceed from the eff•ct of Christ passion in us, our Comfort and salvation, to the Effect of it in himself, his glory and ex•ltation, expressed in the Letter of my Text, Wherefore God hath also highly exalted him.
For example, in that golden chaine drawne by the Apostle, Whom he hath predestinated those he hath called, whom he hath called he hath justified, whom he hath justified he hath glorified:
For Exampl, in that golden chain drawn by the Apostle, Whom he hath predestinated those he hath called, whom he hath called he hath justified, whom he hath justified he hath glorified:
predestination is a cause of vocation, vocation of justification, justification of glorification; yet all of these depend upon Gods will, and his will upon none of them.
predestination is a cause of vocation, vocation of justification, justification of glorification; yet all of these depend upon God's will, and his will upon none of them.
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God. Though Christ rose of himselfe, and, as himselfe speaketh, reared up the temple of his body after it was destroyed ratione suppositi, yet ratione principii it is most true, God raised him up:
God. Though christ rose of himself, and, as himself speaks, reared up the temple of his body After it was destroyed ratione suppositi, yet ratione Principii it is most true, God raised him up:
Hath highly exalted. Above the grave in his resurrection, above the earth in his ascension, above the heaven in his session at the right hand of his Father.
Hath highly exalted. Above the grave in his resurrection, above the earth in his Ascension, above the heaven in his session At the right hand of his Father.
In the words highly exalted there is no tautologie, but an emphasis, which is all one as if he had said, Super omnem altitudinem exaltavit, super omnem potestatem evexit, he exalted him above all highnesse, he gave him a power above all powers,
In the words highly exalted there is no tautology, but an emphasis, which is all one as if he had said, Super omnem altitudinem exaltavit, super omnem potestatem evexit, he exalted him above all highness, he gave him a power above all Powers,
It is true which they affirme, that the Deity more manifestly appeared in our Saviour after his resurrection than before, the rayes of divine Majesty were more conspicuous in him than before;
It is true which they affirm, that the Deity more manifestly appeared in our Saviour After his resurrection than before, the rays of divine Majesty were more conspicuous in him than before;
I conclude this point therefore, according to the mind of the ancient and most of the later Interpreters, that God exalted Christ according to that nature, which before was abased even unto the death of the Crosse:
I conclude this point Therefore, according to the mind of the ancient and most of the later Interpreters, that God exalted christ according to that nature, which before was abased even unto the death of the Cross:
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which confirmeth to us a principall article of our faith, and giveth us thus much to understand concerning the present estate of our Lord and Saviour, That because being in the forme of God, clothed with majesty and honour, adored by Cherubins, Seraphins, Archangels and Angels, he dis-robed himselfe of his glorious attire,
which confirmeth to us a principal article of our faith, and gives us thus much to understand Concerning the present estate of our Lord and Saviour, That Because being in the Form of God, clothed with majesty and honour, adored by Cherubim, Seraphim, Archangels and Angels, he disrobed himself of his glorious attire,
and put upon him the habit and forme of a servant, and in it, to satisfie for the sins of the whole world, endured all indignities, disgraces, vexations, derisions, tortures and torments,
and put upon him the habit and Form of a servant, and in it, to satisfy for the Sins of the Whole world, endured all indignities, disgraces, vexations, derisions, tortures and torments,
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therefore God even his Father, to whom he thus far obeyed, and most humbly submitted himselfe, hath accordingly exalted him, raising him from the dead, carrying him up in triumph into heaven, setting him in a throne of Jasper at his right hand, investing him with robes of majesty and glory, conferring upon him all power and authority,
Therefore God even his Father, to whom he thus Far obeyed, and most humbly submitted himself, hath accordingly exalted him, raising him from the dead, carrying him up in triumph into heaven, setting him in a throne of Jasper At his right hand, investing him with robes of majesty and glory, conferring upon him all power and Authority,
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and giving him a name above all names, and a stile above all earthly stiles, King of Kings and Lord of Lords, giving charge to all creatures of what rank or degree soever in heaven, earth,
and giving him a name above all names, and a style above all earthly stile, King of Kings and Lord of lords, giving charge to all creatures of what rank or degree soever in heaven, earth,
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or under the earth, to honour him as their King and God, in such sort that they never speake or thinke of him without bowing the knee, and doing him the greatest reverence and religious respect that is possibly to be expressed.
or under the earth, to honour him as their King and God, in such sort that they never speak or think of him without bowing the knee, and doing him the greatest Reverence and religious respect that is possibly to be expressed.
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In this high mysterie of our faith five specialties are remarkable: 1 The cause, Wherefore. 2 The person advancing, God. 3 The advancement it selfe, exalted. 4 The manner, highly. 5 The person advanced, him. Begin we with the cause.
In this high mystery of our faith five specialties Are remarkable: 1 The cause, Wherefore. 2 The person advancing, God. 3 The advancement it self, exalted. 4 The manner, highly. 5 The person advanced, him. Begin we with the cause.
Wherefore. That which was elsewhere spoken by our Saviour, He that humbleth himselfe shall bee exalted, is here spoken of our Saviour, hee humbled himselfe to suffer a most accursed death, therefore God highly exalted him to a most blessed and glorious life.
Wherefore. That which was elsewhere spoken by our Saviour, He that Humbleth himself shall be exalted, is Here spoken of our Saviour, he humbled himself to suffer a most accursed death, Therefore God highly exalted him to a most blessed and glorious life.
His conquest over death and hell, and the spoyles taken from them, were not Salmacida spolia, sine sanguine & sudore, spoyles got without sweat or blood-shed;
His conquest over death and hell, and the spoils taken from them, were not Salmacida spolia, sine sanguine & Sudore, spoils god without sweat or bloodshed;
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Wherefore if God humble us by any grievous visitation, if by sicknesse, poverty, disgrace, or captivity wee are brought low in the world, let us not bee too much dejected therewith;
Wherefore if God humble us by any grievous Visitation, if by sickness, poverty, disgrace, or captivity we Are brought low in the world, let us not be too much dejected therewith;
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How suddenly was Herod, who heard himself called a god and not a man, deprived of his kingdome & life by worms and no men? whereas David, who reputed himselfe a worm and no man, was made a King over men.
How suddenly was Herod, who herd himself called a god and not a man, deprived of his Kingdom & life by worms and no men? whereas David, who reputed himself a worm and no man, was made a King over men.
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O what a sudden change was here made in the state of this mighty Monarch? How was hee that gloried in his building of great Babel brought to Babel, that is, confusion? he that before dropp'd with sweet ointment, feasted all his senses with the pleasures of a King, hath the dew of heaven for his oyntment, the flowry earth for his carpets, the weeds for his sallets, the lowing of beasts for his musick, and the skie for his star-chamber. How great a fall also had the pride of Antiochus, who riding furiously in his chariot against Jerusalem, was thrown out of it on the ground,
O what a sudden change was Here made in the state of this mighty Monarch? How was he that gloried in his building of great Babel brought to Babel, that is, confusion? he that before dropped with sweet ointment, feasted all his Senses with the pleasures of a King, hath the due of heaven for his ointment, the flowery earth for his carpets, the weeds for his salads, the lowing of beasts for his music, and the sky for his Star Chamber. How great a fallen also had the pride of Antiochus, who riding furiously in his chariot against Jerusalem, was thrown out of it on the ground,
and with the fall so bruised his members, that his flesh rotted and bred wormes in great abundance? Hee that a little before thought that hee might command the waves of the sea (so proud was he beyond the condition of man) and weigh the high mountaines in a ballance, was now cast on the ground,
and with the fallen so Bruised his members, that his Flesh rotted and bred worms in great abundance? He that a little before Thought that he might command the waves of the sea (so proud was he beyond the condition of man) and weigh the high Mountains in a balance, was now cast on the ground,
The King of Armenia, who had beene formerly tributary to Cyrus, understanding that that puissant Prince was engaged in a dangerous warre with Croesus, worketh upon this advantage, rebels against Cyrus, and maketh himselfe an absolute Prince.
The King of Armenia, who had been formerly tributary to Cyrus, understanding that that puissant Prince was engaged in a dangerous war with Croesus, works upon this advantage, rebels against Cyrus, and makes himself an absolute Prince.
Whereupon that proud captivated, and humble restored Prince, acknowledging his treachery and folly, said, O how doth the wisdome of heaven over-shadow the providence of mortall men? how little are we aware of what may betide us? how glassy are our scepters? how brittle our estate? The other day when I made full account to have made my selfe a free absolute Monarch, I lost both liberty and crowne;
Whereupon that proud captivated, and humble restored Prince, acknowledging his treachery and folly, said, Oh how does the Wisdom of heaven overshadow the providence of Mortal men? how little Are we aware of what may betide us? how glassy Are our sceptres? how brittle our estate? The other day when I made full account to have made my self a free absolute Monarch, I lost both liberty and crown;
Such examples are so frequent, not onely in the sacred Annals of the Church, but also in profane stories, that a Philosopher being asked what God did in the world, answered, NONLATINALPHABET, he abaseth noble things, and ennobleth base;
Such Examples Are so frequent, not only in the sacred Annals of the Church, but also in profane stories, that a Philosopher being asked what God did in the world, answered,, he abaseth noble things, and ennobleth base;
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not their lownesse of condition, but their lowlinesse of minde, which hee approveth and rewardeth, giving honour to that vertue which ascribeth all honour to him.
not their lowness of condition, but their lowliness of mind, which he approveth and Rewardeth, giving honour to that virtue which ascribeth all honour to him.
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When a Prince rideth in progresse how much are they graced at whose house hee lieth but for a night? how far greater honour is done to the humble soul, with whom God lodgeth not for a night or abideth for a few dayes,
When a Prince rides in progress how much Are they graced At whose house he lies but for a night? how Far greater honour is done to the humble soul, with whom God lodgeth not for a night or Abideth for a few days,
but continually dwelleth? what can there bee wanting where God is, in whom are all things? how will he furnish his house? how will he set forth his rooms? how gloriously will hee beautifie and decke his closet and cabinet? I know not how God can raise the dwelling of the humble soule higher, who by his dwelling in it hath made it equall to the highest heaven:
but continually dwells? what can there be wanting where God is, in whom Are all things? how will he furnish his house? how will he Set forth his rooms? how gloriously will he beautify and deck his closet and cabinet? I know not how God can raise the Dwelling of the humble soul higher, who by his Dwelling in it hath made it equal to the highest heaven:
for even in his heat of contention with Jerome hee acknowledgeth him his better, Hieronymus Presbyter Augustino Episcopo major est, though the dignity of a Bishop exceed that of a Priest,
for even in his heat of contention with Jerome he acknowledgeth him his better, Hieronymus Presbyter Augustine Bishop Major est, though the dignity of a Bishop exceed that of a Priest,
Looke wee to him that was not inferiour to the chiefe Apostles, surnamed Paulus (as some of the Ancient ghesse) quasi paululus, because hee was least in his owne eyes, not worthy to bee called an Apostle, as himselfe freely confesseth.
Look we to him that was not inferior to the chief Apostles, surnamed Paulus (as Some of the Ancient guess) quasi paululus, Because he was least in his own eyes, not worthy to be called an Apostle, as himself freely Confesses.
Look we to the mirrour of all perfection, Christ Jesus, in whom are all the treasures of wisedome and grace, he setteth out humility as his chiefest jewell;
Look we to the mirror of all perfection, christ jesus, in whom Are all the treasures of Wisdom and grace, he sets out humility as his chiefest jewel;
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establish our faith in his estate both of humiliation and exaltation, and grant that his humility may be our instruction, his obedience our rule, his passion our satisfaction, his resurrection our justification, his ascension our improvement of sanctification,
establish our faith in his estate both of humiliation and exaltation, and grant that his humility may be our instruction, his Obedience our Rule, his passion our satisfaction, his resurrection our justification, his Ascension our improvement of sanctification,
LOWLINES EXALTED: OR Gloria Crocodilus. THE LIII. SERMON. PHIL. 2.9. Wherefore God hath also highly exalted him. Right Honourable, &c. WEe are come to keep holy the solemnest feast the Church ever appointed, to recount thankfully the greatest benefit mankinde ever received, to celebrate joyfully the happiest day time ever brought forth:
LOWLINES EXALTED: OR Gloria Crocodilus. THE LIII. SERMON. PHILIP. 2.9. Wherefore God hath also highly exalted him. Right Honourable, etc. we Are come to keep holy the solemnest feast the Church ever appointed, to recount thankfully the greatest benefit mankind ever received, to celebrate joyfully the Happiest day time ever brought forth:
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and if the rising of the sun upon the earth make a naturall day in the Calendar of the world, shall not much more the rising of the Sun of righteousnesse out of the grave with his glorious beams, describe a festivall day in the Calendar of the Church? If the rest of God from the works of creation was a just cause of sanctifying a perpetuall Sabbath to the memory thereof;
and if the rising of the sun upon the earth make a natural day in the Calendar of the world, shall not much more the rising of the Sun of righteousness out of the grave with his glorious beams, describe a festival day in the Calendar of the Church? If the rest of God from the works of creation was a just cause of sanctifying a perpetual Sabbath to the memory thereof;
may not the rest of our Lord from the works of redemption, more painefull to him, more beneficiall to us, challenge the like prerogative of a day to be hallowed and consecrated unto it? shall we not keep it as a Sabbath on earth, which hath procured for us an everlasting Sabbath in heaven? The holy Apostles,
may not the rest of our Lord from the works of redemption, more painful to him, more beneficial to us, challenge the like prerogative of a day to be hallowed and consecrated unto it? shall we not keep it as a Sabbath on earth, which hath procured for us an everlasting Sabbath in heaven? The holy Apostles,
and their Successors, who followed the true light of the world so near that they could not misse their way, thought it so meet and requisite, that upon this ground they changed the seventh day from the creation, appointed by God himselfe for a Sabbath,
and their Successors, who followed the true Light of the world so near that they could not miss their Way, Thought it so meet and requisite, that upon this ground they changed the seventh day from the creation, appointed by God himself for a Sabbath,
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With what solemnity then the highest Christian feast is to be celebrated, with what religion the christian Sabbath of sabbaths is to be kept, with what affection the accomplishment of our redemption, the glorification of our bodies, the consummation of our happinesse the triumph of our Lord over death and hell,
With what solemnity then the highest Christian feast is to be celebrated, with what Religion the christian Sabbath of Sabbaths is to be kept, with what affection the accomplishment of our redemption, the glorification of our bodies, the consummation of our happiness the triumph of our Lord over death and hell,
and ours in him and for him is to be recounted, with what preparation & holy reverence the Sacrament of our Lords body and bloud, which seales unto us these inestimable benefits, is to be received;
and ours in him and for him is to be recounted, with what preparation & holy Reverence the Sacrament of our lords body and blood, which Seals unto us these inestimable benefits, is to be received;
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Wherefore I must intreat you to endeavour to raise your thoughts and affections above their ordinary levell, that they fall not short of this high day, which as it representeth the raising and exaltation of the worlds Redeemer,
Wherefore I must entreat you to endeavour to raise your thoughts and affections above their ordinary level, that they fallen not short of this high day, which as it Representeth the raising and exaltation of the world's Redeemer,
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and the beames like streames run as before, how lightsome on the sudden was the world? how beautifull, being as it were new gilt with those precious raies? how joyfull and cheerfull were the countenances of all men? The Sunne of righteousnesse had been in a totall eclipse, not for three houres,
and the beams like streams run as before, how lightsome on the sudden was the world? how beautiful, being as it were new gilded with those precious rays? how joyful and cheerful were the countenances of all men? The Sun of righteousness had been in a total eclipse, not for three hours,
What joy must this needs be to all that before sate in darknesse and in the shadow of death? In the deadest time of the yeere we celebrated joyfully the birth of our Lord out of the wombe of the Virgin,
What joy must this needs be to all that before sat in darkness and in the shadow of death? In the deadest time of the year we celebrated joyfully the birth of our Lord out of the womb of the Virgae,
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he expresseth his passion in the darkest colours, to make the glory of his resurrection appear the brighter, NONLATINALPHABET, he emptied himselfe, word for word, made himselfe of no reputation, and took upon him the forme of a servant,
he Expresses his passion in the Darkest colours, to make the glory of his resurrection appear the Brighter,, he emptied himself, word for word, made himself of no reputation, and took upon him the Form of a servant,
even the death of the Crosse. Wherefore God also NONLATINALPHABET, highly exalted him, Superexaltavit: as if ye would say, he highly raised him on high.
even the death of the Cross. Wherefore God also, highly exalted him, Superexaltavit: as if you would say, he highly raised him on high.
as, Visitando visitabo, and desiderando desideravi, and benedicendo benedicam, and gavisi sunt gaudio magno; a•, in visiting I will visit, that is, I will most surely visit:
as, Visitando Visit, and desiderando Desideravi, and benedicendo benedicam, and gavisi sunt gaudio magno; a•, in visiting I will visit, that is, I will most surely visit:
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and I have desired with desire, that is, I have vehemently desired to eate this Passover: and the wise men rejoyced with joy to see the starre, that is, they exceedingly rejoyced:
and I have desired with desire, that is, I have vehemently desired to eat this Passover: and the wise men rejoiced with joy to see the star, that is, they exceedingly rejoiced:
In these two words, highly exalted, are wound up three Articles of our Christian Beliefe immediately following one the other in the Apostles Creed, 1. Resurrection, 2. Ascension, 3. Session at the right hand of God.
In these two words, highly exalted, Are wound up three Articles of our Christian Belief immediately following one the other in the Apostles Creed, 1. Resurrection, 2. Ascension, 3. Session At the right hand of God.
to the third, his lying three dayes and three nights in the grave, which was the lowest degree of his humiliation, the highest degree of his exaltation, his sitting at the right hand of God.
to the third, his lying three days and three nights in the grave, which was the lowest degree of his humiliation, the highest degree of his exaltation, his sitting At the right hand of God.
The sweet flower of Jesse, which was set at his death, and thrust deep into the ground at his buriall, is now sprung up from the earth in his resurrection, openeth his leaves,
The sweet flower of Jesse, which was Set At his death, and thrust deep into the ground At his burial, is now sprung up from the earth in his resurrection, Openeth his leaves,
Wherefore. It is hotly argued between the reformed Divines and Papists, Utrum Christus sibi meruerit; Whether Christ merited any thing for himselfe, or only for us.
Wherefore. It is hotly argued between the reformed Divines and Papists, Utrum Christus sibi meruerit; Whither christ merited any thing for himself, or only for us.
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and the word Quaproptet, Wherefore, seemeth rather to imply the meritorious cause of his exaltation, than a consequence only of the hypostaticall union.
and the word Quaproptet, Wherefore, seems rather to imply the meritorious cause of his exaltation, than a consequence only of the hypostatical Union.
Whose example, if they (in whose gifts the greatest preferments are) did alwayes follow, the garlands of honours should not be taken from them that winne the race, and given to standers by.
Whose Exampl, if they (in whose Gifts the greatest preferments Are) did always follow, the garlands of honours should not be taken from them that win the raze, and given to standers by.
Cato was in the right, who said, he had rather that men should aske why hath Cato no statue or monument, rather than why should he have a monument? And surely it is a greater honour, that men should enquire why such a man of worth is not preferred,
Cato was in the right, who said, he had rather that men should ask why hath Cato no statue or monument, rather than why should he have a monument? And surely it is a greater honour, that men should inquire why such a man of worth is not preferred,
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Now if we will beleeve Saint Austine, the foundation of honour is worth, and this must be laid deep in the ground of humility. He humbled himselfe; therefore God highly exalted him.
Now if we will believe Saint Augustine, the Foundation of honour is worth, and this must be laid deep in the ground of humility. He humbled himself; Therefore God highly exalted him.
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Are they forsaken of their friends? he was for a time of his Father: ( My God, my God, why hast thou forsaken mee? ) Have they things laid to their charge they never knew? he was charged with the sins of the whole world, which pressed him downe to the earth,
are they forsaken of their Friends? he was for a time of his Father: (My God, my God, why hast thou forsaken me?) Have they things laid to their charge they never knew? he was charged with the Sins of the Whole world, which pressed him down to the earth,
and yet behold he now sitteth at the right hand of God, and he who was abased beneath the lowest creatures, is advanced above all, and all bow unto him.
and yet behold he now Sitteth At the right hand of God, and he who was abased beneath the lowest creatures, is advanced above all, and all bow unto him.
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for he bringeth them backe againe. The solemnitie used at the inauguration of the Emperour of the Tartars somewhat resembleth Gods dealing with his children & the heires of the crowne of heaven. Bodin thus relateth it:
for he brings them back again. The solemnity used At the inauguration of the Emperor of the Tartars somewhat resembles God's dealing with his children & the Heirs of the crown of heaven. Bodin thus relateth it:
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in like manner, God before he advanceth his dearest children, and putteth the Crowne of glory upon their heads, setteth them as it were upon a low planke, in some meane or deplorate condition upon earth, that they may humble themselves under that mighty hand of his, which raiseth the poore out of the dust,
in like manner, God before he Advanceth his dearest children, and putteth the Crown of glory upon their Heads, sets them as it were upon a low plank, in Some mean or deplorate condition upon earth, that they may humble themselves under that mighty hand of his, which Raiseth the poor out of the dust,
why should any of Gods children by any extremity whatsoever be driven to resigne their estate in his promises? to close their owne eyes before they are dead? and yeeld up their last breath with sighes of griefe and groanes of despaire? They lye but in the dust, God raiseth from the dounghill,
why should any of God's children by any extremity whatsoever be driven to resign their estate in his promises? to close their own eyes before they Are dead? and yield up their last breath with sighs of grief and groans of despair? They lie but in the dust, God Raiseth from the dunghill,
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but some part of it is conveighed yet lower, by pores & secret passages, even to the bosome and bowels of the earth, to the generation and perfection of the metalls and mineralls there:
but Some part of it is conveyed yet lower, by pores & secret passages, even to the bosom and bowels of the earth, to the generation and perfection of the metals and minerals there:
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what marvell is it, that God should make scepters of mattockes, cedars of shrubs, and of those that are accounted the off-scouring of all things starres of heaven? No Christian doubteth of his power:
what marvel is it, that God should make sceptres of mattocks, cedars of shrubs, and of those that Are accounted the offscouring of all things Stars of heaven? No Christian doubteth of his power:
Why then are not all that are humbled exalted? A short answer may be, because they humble not themselves as Christ here did, neither are truly humbled.
Why then Are not all that Are humbled exalted? A short answer may be, Because they humble not themselves as christ Here did, neither Are truly humbled.
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how great his defects are, how vaine the pompes of this world, how secure a quiet and retired life, cannot inordinately desire preferment, which in his judgement is not preferment,
how great his defects Are, how vain the pomps of this world, how secure a quiet and retired life, cannot inordinately desire preferment, which in his judgement is not preferment,
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Howbeit, the cunning painter of vices in the tables of mens hearts setteth such a faire colour upon ambition, that he sometimes deceiveth humble Christians,
Howbeit, the cunning painter of vices in the tables of men's hearts sets such a fair colour upon ambition, that he sometime deceives humble Christians,
for these or the like thoughts hee suggesteth, God hath bestowed upon you some eminent gifts or graces, this to deny were not humility, but unthankfulnesse;
for these or the like thoughts he suggests, God hath bestowed upon you Some eminent Gifts or graces, this to deny were not humility, but unthankfulness;
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and set it on a high candlesticke, that is, some eminent place of dignity in Church or Common-wealth, that it may give light to the whole house of God.
and Set it on a high candlestick, that is, Some eminent place of dignity in Church or Commonwealth, that it may give Light to the Whole house of God.
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they pray that the Sunne may cleerly shew forth his beames, but it is, that their gifts, which are but as moates in comparison, may be seen and glissen in his raies.
they pray that the Sun may clearly show forth his beams, but it is, that their Gifts, which Are but as moats in comparison, may be seen and glissen in his rays.
Otherwise it would be indifferent to them, if any other of as good or better parts than themselves, should be preferred to those dignities they aspire unto:
Otherwise it would be indifferent to them, if any other of as good or better parts than themselves, should be preferred to those dignities they aspire unto:
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All that are exalted are not exalted in mercy, some are exalted in justice, as malefactors are carried up to a high scaffold for more exemplary punishment.
All that Are exalted Are not exalted in mercy, Some Are exalted in Justice, as malefactors Are carried up to a high scaffold for more exemplary punishment.
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he knoweth the value of all the jewells of his grace, and he will sort and ranke them where they may most decke and adorne his Spouse, take they no care for it.
he Knoweth the valve of all the Jewels of his grace, and he will sort and rank them where they may most deck and adorn his Spouse, take they no care for it.
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As for their condition, what doth their obscurity and privacy disparage them? their Father who seeth their good parts in secret will reward them openly.
As for their condition, what does their obscurity and privacy disparage them? their Father who sees their good parts in secret will reward them openly.
Who get sooner into the highest places of preferment, than those who are still climbing? Doth not pride and ambition exalt many? or at least are not those that are in high places high minded? and consequently,
Who get sooner into the highest places of preferment, than those who Are still climbing? Does not pride and ambition exalt many? or At least Are not those that Are in high places high minded? and consequently,
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Or if it be by God, it is in justice, not in mercy, as souldiers condemned to the strapado, are drawne up to the highest round, that they may be more tortured in their fall.
Or if it be by God, it is in Justice, not in mercy, as Soldiers condemned to the strapado, Are drawn up to the highest round, that they may be more tortured in their fallen.
My collection out of this Text standeth yet firme, None are exalted by God in mercy, especially to a Crowne in heaven, of which the Apostle here speaketh,
My collection out of this Text Stands yet firm, None Are exalted by God in mercy, especially to a Crown in heaven, of which the Apostle Here speaks,
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he is pleased with none, but those that are displeased with themselves: he accounteth none worthy of honour, but those that account themselves unworthy.
he is pleased with none, but those that Are displeased with themselves: he accounteth none worthy of honour, but those that account themselves unworthy.
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whom then should God rather raise than the humble, who the more they are exalted, the more they extoll him? the more glorious they are, the more they glorifie him? the more light of honour they receive, the more they reflect backe? Besides, to whom is honour more due than to those who flye it? who fitter to governe than they who know best what it is to obey? who are like to be freer from oppressing and depressing others,
whom then should God rather raise than the humble, who the more they Are exalted, the more they extol him? the more glorious they Are, the more they Glorify him? the more Light of honour they receive, the more they reflect back? Beside, to whom is honour more due than to those who fly it? who fitter to govern than they who know best what it is to obey? who Are like to be freer from oppressing and depressing Others,
though they are of extraordinary parts, are often forgotten in states, and neglected by those who should tabulas benè pictas collocare in bono lumine, bring them into the light:
though they Are of extraordinary parts, Are often forgotten in states, and neglected by those who should tabulas benè Pictas collocare in Bono lumine, bring them into the Light:
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for such men are most fitly compared to the statues of Brutus and Cassius, that were not brought forth nor carried with the rest in the funeralls of Junia, of whom the wise Historian saith, Eo ipso praefulgebant quod non visebantur.
for such men Are most fitly compared to the statues of Brutus and Cassius, that were not brought forth nor carried with the rest in the funerals of Junia, of whom the wise Historian Says, Eo ipso praefulgebant quod non visebantur.
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which folly of the silly beast the people checked in such sort for the present, that it grew afterwards for a Proverbe, Non tibi, sed Isidi; Alas, stupid beast, the worship is not performed to thee,
which folly of the silly beast the people checked in such sort for the present, that it grew afterwards for a Proverb, Non tibi, sed Isis; Alas, stupid beast, the worship is not performed to thee,
In which consideration if wee compare one with the other, the setting forth of their vices and imperfections, with the blazing of their vertues and good parts, if they have any;
In which consideration if we compare one with the other, the setting forth of their vices and imperfections, with the blazing of their Virtues and good parts, if they have any;
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I am perswaded that never any proud and worthlesse, or vaine-glorious, or ambitious person obtained their end, the constant applause and praise of men.
I am persuaded that never any proud and worthless, or vainglorious, or ambitious person obtained their end, the constant applause and praise of men.
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For though for a time they are upon the tongue of all, and entertained with greatest acclamations before their blinde sides and manifold imperfections are known;
For though for a time they Are upon the tongue of all, and entertained with greatest acclamations before their blind sides and manifold imperfections Are known;
but brasse or lead pieces made currant by the Princes command for the present necessity, should have this condition offered him, that if hee would bee content with so much of his pay as might defray his necessary charge,
but brass or led Pieces made currant by the Princes command for the present necessity, should have this condition offered him, that if he would be content with so much of his pay as might defray his necessary charge,
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and forbeare the rest till hee returned to his owne countrey, hee should receive so much in quantity in the purest gold as he might there in basest coine;
and forbear the rest till he returned to his own country, he should receive so much in quantity in the Purest gold as he might there in Basest coin;
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could hee except against it? nay should hee not be very unwise to refuse so good an offer? The like condition is propounded by God unto them that daily fight his battels;
could he except against it? nay should he not be very unwise to refuse so good an offer? The like condition is propounded by God unto them that daily fight his battles;
but if they forbeare till they returne to their owne home in heaven, there they shall receive gold for copper, pearle for glasse, a massie crowne of gold for a gilt paper coronet, glory from God and his Angels for glory from men.
but if they forbear till they return to their own home in heaven, there they shall receive gold for copper, pearl for glass, a massy crown of gold for a gilded paper coronet, glory from God and his Angels for glory from men.
Lastly, the words of the Apostle Saint Peter are very remarkable to this purpose, Humble your selves under the mighty hand of God, that he may exalt you in due time:
Lastly, the words of the Apostle Saint Peter Are very remarkable to this purpose, Humble your selves under the mighty hand of God, that he may exalt you in due time:
they who are not yet may be exalted in due time, if the due time fall by their life time, no man shall be able to crosse them in their advancement, nor defeat them of it:
they who Are not yet may be exalted in due time, if the due time fallen by their life time, no man shall be able to cross them in their advancement, nor defeat them of it:
if not, they cannot commence any suit of unkindnesse against our gracious God for not exalting them sooner than he did the greatest instruments of his glory, the Prophets and Apostles,
if not, they cannot commence any suit of unkindness against our gracious God for not exalting them sooner than he did the greatest Instruments of his glory, the prophets and Apostles,
The belssed Apostle S. Paul expected not his garland before he had run his race; neither did any of the Roman Captains think it long to stay for their donatives till the day of triumph,
The belssed Apostle S. Paul expected not his garland before he had run his raze; neither did any of the Roman Captains think it long to stay for their donatives till the day of triumph,
In the meane while, if any preferments or honours bee cast upon us, let us not esteeme them as our hire, but take them onely as earnests: but if wee lead our life ingloriously,
In the mean while, if any preferments or honours be cast upon us, let us not esteem them as our hire, but take them only as earnests: but if we led our life ingloriously,
This Martyr understanding of the discontent taken by some Martyrs in his dayes, that the Proconsull had so ordered that they should bee put to death privately,
This Martyr understanding of the discontent taken by Some Martyrs in his days, that the Proconsul had so ordered that they should be put to death privately,
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If any might ever have magnified and exalted himselfe, certainly our Lord and Saviour might best, who both spake as never man spake, and did as never man did,
If any might ever have magnified and exalted himself, Certainly our Lord and Saviour might best, who both spoke as never man spoke, and did as never man did,
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Hee honoureth and exalteth himselfe who either vainegloriously setteth forth his owne wares, blazoneth his owne armes, and is the trumpet of his owne praises:
He Honoureth and Exalteth himself who either vaingloriously sets forth his own wares, blazoneth his own arms, and is the trumpet of his own praises:
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or hee who ambitiously desireth such dignities and preferments whereof hee is unworthy, or useth indirect meanes to compasse those places whereof he might otherwise bee worthy and capable.
or he who ambitiously Desires such dignities and preferments whereof he is unworthy, or uses indirect means to compass those places whereof he might otherwise be worthy and capable.
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This vitious affection is discried in Diotrephes, noted in the Pharisees, sharply censured in the Disciples, severely punished in Adoniah, Seba, Absalom, and Haman. Jacob saw in his vision Angels ascending upon a ladder to heaven;
This vicious affection is descried in Diotrephes, noted in the Pharisees, sharply censured in the Disciples, severely punished in Adoniah, Seba, Absalom, and Haman. Jacob saw in his vision Angels ascending upon a ladder to heaven;
what need Angels goe by steps to heaven, who being spirits (as the Schooles teach) can mount thither and backe againe in an instant? might it not bee to teach us that Magistrates and Ministers, who are both in Scripture stiled Angels, are not suddenly to leape or hastily to climbe up to places of preferment,
what need Angels go by steps to heaven, who being spirits (as the Schools teach) can mount thither and back again in an instant? might it not be to teach us that Magistrates and Ministers, who Are both in Scripture styled Angels, Are not suddenly to leap or hastily to climb up to places of preferment,
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but ascend by degrees when God setteth a ladder for them? Thistle-down, and feathers, and vapours, and other light and imperfect mist bodies raise themselves from the earth;
but ascend by Degrees when God sets a ladder for them? Thistledown, and Feathers, and vapours, and other Light and imperfect missed bodies raise themselves from the earth;
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What violence was used to Saint Austine and Ambrose at their investiture? the one wept, the other hid himselfe for a while, both hung off and drew backe with all their strength.
What violence was used to Saint Augustine and Ambrose At their investiture? the one wept, the other hid himself for a while, both hung off and drew back with all their strength.
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How doth Saint Gregory complaine of them that chose him Bishop of Rome? What have yee done my friends? ye have laid such a burden upon me that presseth me down to the earth, in such sort that I cannot lift up my minde to the contemplation of the things that are above.
How does Saint Gregory complain of them that chosen him Bishop of Rome? What have ye done my Friends? you have laid such a burden upon me that Presseth me down to the earth, in such sort that I cannot lift up my mind to the contemplation of the things that Are above.
My exhortation therefore unto you is the same with that of the Apostle S. Peter: Humble your selves under the mighty hand of God, that hee may exalt you in due time:
My exhortation Therefore unto you is the same with that of the Apostle S. Peter: Humble your selves under the mighty hand of God, that he may exalt you in due time:
hee bestoweth on them the treasures of his grace, hee raiseth them and advanceth them to a kingdome on earth, yea to a kingdome in heaven. To which kingdome the Lord exalt us for the merit of Christ Jesus, who humbled himselfe,
he bestoweth on them the treasures of his grace, he Raiseth them and Advanceth them to a Kingdom on earth, yea to a Kingdom in heaven. To which Kingdom the Lord exalt us for the merit of christ jesus, who humbled himself,
Have I any desire at all that the wicked should dye, saith the Lord God? Right Honourable, &c. WEE read in our Calendars of some things that come in at one season and goe out at another;
Have I any desire At all that the wicked should die, Says the Lord God? Right Honourable, etc. we read in our Calendars of Some things that come in At one season and go out At Another;
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and unlesse by grace the use of our limbes bee restored unto us and wee raised up by repentance, wee lye as a prey for the Devill, who runneth about like a roaring Lion, seeking whom he may devour.
and unless by grace the use of our limbs be restored unto us and we raised up by Repentance, we lie as a prey for the devil, who Runneth about like a roaring lion, seeking whom he may devour.
Now to perswade all that heare mee this day willingly to apply these smarting plaisters, to undertake joyfully this taske of godly sorrow, and perform chearfully this necessary duety of mourning for our sinnes, I have chosen this Text:
Now to persuade all that hear me this day willingly to apply these smarting plasters, to undertake joyfully this task of godly sorrow, and perform cheerfully this necessary duty of mourning for our Sins, I have chosen this Text:
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Have I any desire that a sinner should dye, and not that hee should returne from his wicked way and live? If the wicked shall turne from all his sinnes that hee hath committed,
Have I any desire that a sinner should die, and not that he should return from his wicked Way and live? If the wicked shall turn from all his Sins that he hath committed,
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But when the righteous turneth away from his righteousnesse and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall hee live? All the righteousnesse that hee hath done shall not bee mentioned:
But when the righteous turns away from his righteousness and Committeth iniquity, and does according to all the abominations that the wicked man does, shall he live? All the righteousness that he hath done shall not be mentioned:
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That is briefly, If repentance follow after sinne, life shall follow after repentance; if sinne follow finally after repentance, death shall follow after sinne.
That is briefly, If Repentance follow After sin, life shall follow After Repentance; if sin follow finally After Repentance, death shall follow After sin.
O presumptuous sinner despaire not, for repentance without relapse is assured life: O desperate sinner presume not, for relapse without repentance is certaine death.
O presumptuous sinner despair not, for Repentance without relapse is assured life: Oh desperate sinner presume not, for relapse without Repentance is certain death.
But before I pitch upon the interpretation of the words, give mee leave to glance at the occasion, which was a Proverbiall speech taken up by the Jewes in those dayes wherein Ezekiel prophecied;
But before I pitch upon the Interpretation of the words, give me leave to glance At the occasion, which was a Proverbial speech taken up by the Jews in those days wherein Ezekielem prophesied;
which makes it seeme lesse strange to mee that the doctrine of the Gospel, which is a savour of life unto life, should prove to some no better than a savour of death unto death:
which makes it seem less strange to me that the Doctrine of the Gospel, which is a savour of life unto life, should prove to Some no better than a savour of death unto death:
and the judgements of God which were sweeter to Davids taste than the honey and the honey comb, should taste so sower and sharpe in the mouthes of these Jewes (with whom the Prophet had to doe) that they set their teeth on edge, and their tongue also against God himselfe;
and the Judgments of God which were Sweeten to Davids taste than the honey and the honey comb, should taste so sour and sharp in the mouths of these Jews (with whom the Prophet had to do) that they Set their teeth on edge, and their tongue also against God himself;
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What justice is there in this? why should wee smart for our forefathers sinnes? and lye by it for their debt? The depulsion of which calumny is the argument of this Chapter;
What Justice is there in this? why should we smart for our Forefathers Sins? and lie by it for their debt? The depulsion of which calumny is the argument of this Chapter;
Neither doth God seeke occasion to punish you undeservedly, who is willing to remit the most deserved punishments of your former sinnes, upon your present sorrow and future amendment.
Neither does God seek occasion to Punish you undeservedly, who is willing to remit the most deserved punishments of your former Sins, upon your present sorrow and future amendment.
and upon the Jewes forty yeeres after the death of our Saviour there came all the righteous bloud shed upon that land, from the bloud of righteous Abel, unto the bloud of Zacharias the sonne of Barachias, whom they slew between the Temple and the Altar.
and upon the Jews forty Years After the death of our Saviour there Come all the righteous blood shed upon that land, from the blood of righteous Abel, unto the blood of Zacharias the son of Barachiah, whom they slew between the Temple and the Altar.
In which Syllogisme, though the major or first proposition will hardly beare scale in the uneven ballances of mans judgement, (for in some case the sonne loseth his honour for his fathers sake,
In which Syllogism, though the Major or First proposition will hardly bear scale in the uneven balances of men judgement, (for in Some case the son loses his honour for his Father's sake,
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as of treason) yet the Prophet taketh no exception at it, but shapes his answer to the assumption, which is this in effect, that their accusation is a false calumny, that he that eateth the sowre grapes his teeth shall be set on edge:
as of treason) yet the Prophet Takes no exception At it, but shapes his answer to the Assump, which is this in Effect, that their accusation is a false calumny, that he that Eateth the sour grapes his teeth shall be Set on edge:
or he may launce sometimes the sinne in the sonne, when it is ripe, which he permitted to grow in the father without applying any such remedy outwardly unto it:
or he may lance sometime the sin in the son, when it is ripe, which he permitted to grow in the father without applying any such remedy outwardly unto it:
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yet this is most certaine, that he never visiteth the sinne of the father upon the children, if the children tread not in the wicked steps of their father.
yet this is most certain, that he never Visiteth the sin of the father upon the children, if the children tread not in the wicked steps of their father.
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For God is so far from inflicting punishment upon one for the sins of another, that he inflicteth no punishment upon any for his own sinne or sins, be they never so many and grievous,
For God is so Far from inflicting punishment upon one for the Sins of Another, that he inflicteth no punishment upon any for his own sin or Sins, be they never so many and grievous,
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in which more particularly we are to observe, 1. The person, I. 2. The action or affection, desire. 3. The object, death. 4. The subject, the wicked. 1. The person soveraigne, God. 2. The action or affection amiable, delight. 3. The object dreadfull, deprivation of life. 4. The subject guilty, the wicked.
in which more particularly we Are to observe, 1. The person, I 2. The actium or affection, desire. 3. The Object, death. 4. The Subject, the wicked. 1. The person sovereign, God. 2. The actium or affection amiable, delight. 3. The Object dreadful, deprivation of life. 4. The Subject guilty, the wicked.
For it is as if he had said, Know ye not that I have no such desire? or thinke ye that I have any desire? or dare it enter into your thoughts, that I take any pleasure at all in the death of a sinner? When the interrogation is figurative, the rule is, that if the question be affirmative, the answer to it must be negative:
For it is as if he had said, Know you not that I have no such desire? or think you that I have any desire? or Dare it enter into your thoughts, that I take any pleasure At all in the death of a sinner? When the interrogation is figurative, the Rule is, that if the question be affirmative, the answer to it must be negative:
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On the other side, when the question is negative, the answer must be affirmative: as, Are not the Angels ministring spirits? that is, the Angels are ministring spirits:
On the other side, when the question is negative, the answer must be affirmative: as, are not the Angels ministering spirits? that is, the Angels Are ministering spirits:
Others define them spurres of the soule to prick us on forwards to such things as are most agreeable to our naturall inclination and deliberate purposes.
Others define them spurs of the soul to prick us on forward to such things as Are most agreeable to our natural inclination and deliberate Purposes.
If then he be said to desire any thing, the speech is borrowed, and to be understood NONLATINALPHABET, in such sort as may agree with the nature of God;
If then he be said to desire any thing, the speech is borrowed, and to be understood, in such sort as may agree with the nature of God;
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for how can it stand with mercy, to desire or take pleasure in the misery of his creature? Doth he desire the death of man, who gave man warning of it at the first,
for how can it stand with mercy, to desire or take pleasure in the misery of his creature? Does he desire the death of man, who gave man warning of it At the First,
calleth all men by the Gospel to faith and repentance unto life, giveth charge to his Apostles and their successors to preach the Gospel unto every creature, saying:
calls all men by the Gospel to faith and Repentance unto life, gives charge to his Apostles and their Successors to preach the Gospel unto every creature, saying:
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To the second we are to referre those words of the Apostle, God would have all men to come to the knowledge of the truth, God would that all should come to repentance: and, This is the will of God,
To the second we Are to refer those words of the Apostle, God would have all men to come to the knowledge of the truth, God would that all should come to Repentance: and, This is the will of God,
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but be ye transformed by the renewing of your mind, that ye may prove what is the acceptable and perfect will of God. In the last acception the Apostle seemeth to take the word will in those words:
but be you transformed by the renewing of your mind, that you may prove what is the acceptable and perfect will of God. In the last acception the Apostle seems to take the word will in those words:
that comes not to passe but by Gods will (that is, his secret decree) which is done against his will, (that is, his command.) For it could not be if he suffered it not,
that comes not to pass but by God's will (that is, his secret Decree) which is done against his will, (that is, his command.) For it could not be if he suffered it not,
The second distinction, which much cleereth the point in question, is of good things, which may be sorted thus: 1. Some are good formally, good in themselves, and by & for selves:
The second distinction, which much cleareth the point in question, is of good things, which may be sorted thus: 1. some Are good formally, good in themselves, and by & for selves:
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in like manner executions are nor good simply, but upon presupposall of hainous crimes worthy of death in him that is executed especially for the terrour of others.
in like manner executions Are nor good simply, but upon presupposal of heinous crimes worthy of death in him that is executed especially for the terror of Others.
yet is it good in case that otherwayes the sore cannot, be healed, or the sound parts preserved from a gangrene. 3. Some things are good occasionally onely or by accident, from whom some good may come,
yet is it good in case that otherways the soar cannot, be healed, or the found parts preserved from a gangrene. 3. some things Are good occasionally only or by accident, from whom Some good may come,
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When Fulgentius denieth that God decreeth sinne, and the Arausican Councell thundereth out an anathema against any that dare maintaine such an impious assertion, they are to bee understood of a decree of effecting, or commanding, or warranting it.
When Fulgentius Denieth that God decreeth sin, and the Arausican Council Thundereth out an anathema against any that Dare maintain such an impious assertion, they Are to be understood of a Decree of effecting, or commanding, or warranting it.
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To the second question, which toucheth the apple of the eye of this Text, whether God decreeth the death of any? ye may answer briefly, that he doth not decree it any way for it selfe,
To the second question, which touches the apple of the eye of this Text, whither God decreeth the death of any? you may answer briefly, that he does not Decree it any Way for it self,
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Here I might take occasion (as many doe) to dispute divers intricate questions concerning the decrees of God, especially of reprobation, both absolute and comparative;
Here I might take occasion (as many do) to dispute diverse intricate questions Concerning the decrees of God, especially of reprobation, both absolute and comparative;
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as also concerning the object, whether it be homo condendus, conditus, integer, or lapsus, whether man considered in fieri, as clay or red earth in the hands of God, out of which some vessels were to be made to honour, some to dishonour;
as also Concerning the Object, whither it be homo condendus, conditus, integer, or lapsus, whither man considered in fieri, as clay or read earth in the hands of God, out of which Some vessels were to be made to honour, Some to dishonour;
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For although I have read what S. Austine writeth touching these points to Sixtus, Prosper to Vincentius, Falgentius to Monimus, what the 4. Councels held at Arles, Arausica, Valentia,
For although I have read what S. Augustine Writeth touching these points to Sixtus, Prosper to Vincentius, Falgentius to Monimus, what the 4. Counsels held At Arles, Arausica, Valentia,
& Mentz decreed against or for Godescalcus, & what Aquinas, Bonaventure, Ariminensis, Basolis, Biel, Banes, Capreolus, and Mediovillanus, and the Dominicans resolve on the one side;
& Mainz decreed against or for Godescalcus, & what Aquinas, Bonaventure, Ariminensis, Basolis, Biel, Banes, Capreolus, and Mediovillanus, and the Dominicans resolve on the one side;
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yet I professe I find many thorny difficulties, which cannot be plucked out but with that strong hand of the Apostle, O man, who art thou that disputest with God? Shall the thing formed say to him that formed it,
yet I profess I find many thorny difficulties, which cannot be plucked out but with that strong hand of the Apostle, Oh man, who art thou that Disputes with God? Shall the thing formed say to him that formed it,
and another unto dishonour? When all mankind in Adam lay in the snares of death, in which they intangled themselves, to have left all in that woefull plight had been justice without mercy, to have plucked all out had been mercy without justice;
and Another unto dishonour? When all mankind in Adam lay in the snares of death, in which they entangled themselves, to have left all in that woeful plighted had been Justice without mercy, to have plucked all out had been mercy without Justice;
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why Christ wrought not those miracles in Tyrus and Sidon, which he did in Capernaum, sith he knew they would have brought those Heathens to repentance in sackcloth and ashes,
why christ wrought not those Miracles in Tyre and Sidon, which he did in Capernaum, sith he knew they would have brought those heathens to Repentance in Sackcloth and Ashes,
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why some of most harmlesse and innocent carriage yet live and dye in those places, where they never can heare of any tidings of the Gospel, others who have given scope to their vicious desires,
why Some of most harmless and innocent carriage yet live and die in those places, where they never can hear of any tidings of the Gospel, Others who have given scope to their vicious Desires,
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and for many yeeres continued in a most abominable estate of life, defiling their mouthes with blasphemy, their hands with theft and murder, their whole body with uncleannesse,
and for many Years continued in a most abominable estate of life, defiling their mouths with blasphemy, their hands with theft and murder, their Whole body with uncleanness,
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they understand themselves out of their wits, it most deservedly lighteth on those in our age, who cast all Gods workes in the mould of their owne braine,
they understand themselves out of their wits, it most deservedly lights on those in our age, who cast all God's works in the mould of their own brain,
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and take upon them to yeeld a reason of his eternall counsels; as if they had been his counsellers, who search into the unsearchable judgements of God,
and take upon them to yield a reason of his Eternal Counsels; as if they had been his Counsellers, who search into the unsearchable Judgments of God,
and his wayes past finding out? Who hath knowne the mind of the Lord? or who hath been his counseller? These men resemble those that unskilfully handle knots of wier strings, who by taking the wrong end, the more they labour to untwist them, the more they tangle them,
and his ways passed finding out? Who hath known the mind of the Lord? or who hath been his Counsellor? These men resemble those that unskilfully handle knots of wier strings, who by taking the wrong end, the more they labour to untwist them, the more they tangle them,
and in the end are forced to cast them away as unserviceable for their instruments: wherefore leaving their curious speculations upon my Text, I come to a briefe application.
and in the end Are forced to cast them away as unserviceable for their Instruments: Wherefore leaving their curious speculations upon my Text, I come to a brief application.
and save them from wrath to come? Is the life of every man so precious in his eyes? Doth he esteem of it as a rich jewell engraven with his owne image? how carefull then and chary ought we to be, who are put in trust with it (locked up in the casket of our body) that we lose it not by carelesse negligence, much lesse expose it for a prey to others by duels, either sending or accepting challenges? Doe we set such an invaluable jewell,
and save them from wrath to come? Is the life of every man so precious in his eyes? Does he esteem of it as a rich jewel engraven with his own image? how careful then and chary ought we to be, who Are put in trust with it (locked up in the casket of our body) that we loose it not by careless negligence, much less expose it for a prey to Others by duels, either sending or accepting challenges? Do we Set such an invaluable jewel,
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2. If Judges, & all those who sit upon life and death did enter into a serious consideration thereof, they would not so easily (as sometimes they doe) cast away a thing that is so precious, much lesse receive the price of bloud.
2. If Judges, & all those who fit upon life and death did enter into a serious consideration thereof, they would not so Easily (as sometime they do) cast away a thing that is so precious, much less receive the price of blood.
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For if it be accounted, and that deservedly, a sinne of a deep die, to buy and sell things dedicated to the service of God, what punishment doe they deserve, who buy and sell the living image of God? It is reported of Augustus, that he never pronounced a capitall sentence without fetching a deep sigh;
For if it be accounted, and that deservedly, a sin of a deep die, to buy and fell things dedicated to the service of God, what punishment doe they deserve, who buy and fell the living image of God? It is reported of Augustus, that he never pronounced a capital sentence without fetching a deep sighs;
This is a crimson sinne, and I pray God it cleave not to their consciences, who wear the scarlet robe. If there be any such Judges, I leave them to their Judge,
This is a crimson sin, and I pray God it cleave not to their Consciences, who wear the scarlet robe. If there be any such Judges, I leave them to their Judge,
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or token, an inclination in the Judge to mercy, how would he worke upon this advantage? what suit? what meanes would he make for his life? how would he importune all his friends to intreat for him? how would he fall down upon his knees & beseech the Judge for the mercies of God to be good unto him? Hoe all ye that have guilty consciences,
or token, an inclination in the Judge to mercy, how would he work upon this advantage? what suit? what means would he make for his life? how would he importune all his Friends to entreat for him? how would he fallen down upon his knees & beseech the Judge for the Mercies of God to be good unto him? Hoe all you that have guilty Consciences,
why doe ye not make meanes unto him? why do ye not appeale from the barre of his justice to his throne of grace? why doe ye not flye from him as he is a terrible Judge, to him as he is a mercifull Father? Though by nature ye are the sonnes of wrath, yet by grace ye are the adopted sonnes of the Father of mercy, and God of all consolation, who stretcheth out his armes all the day long unto us.
why do you not make means unto him? why do you not appeal from the bar of his Justice to his throne of grace? why do you not fly from him as he is a terrible Judge, to him as he is a merciful Father? Though by nature you Are the Sons of wrath, yet by grace you Are the adopted Sons of the Father of mercy, and God of all consolation, who Stretcheth out his arms all the day long unto us.
What shall wee doe to be rid of this feare? Is there any means under heaven to take out the writing of God against us? Yes beloved, teares of repentance with faith in Christs blood maketh that aqua fortis that will fetch out even the hand-writing of God against us.
What shall we do to be rid of this Fear? Is there any means under heaven to take out the writing of God against us? Yes Beloved, tears of Repentance with faith in Christ blood makes that aqua fortis that will fetch out even the handwriting of God against us.
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The Prophet recordeth it for a miraculous accident, that the sun went back many degrees in the Dyall of Ahaz. Beloved, our fervent prayers and penitent tears will work a greater miracle than this, they will bring back again the Sun of righteousnesse, after he is set in our soules.
The Prophet recordeth it for a miraculous accident, that the sun went back many Degrees in the Dial of Ahaz. beloved, our fervent Prayers and penitent tears will work a greater miracle than this, they will bring back again the Sun of righteousness, After he is Set in our Souls.
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as humility against pride, hope against despaire, courage against feare, chastity against lust, meeknesse against wrath, faith against diffidence, charity against covetousnesse;
as humility against pride, hope against despair, courage against Fear, chastity against lust, meekness against wrath, faith against diffidence, charity against covetousness;
as patience in adversity, temperance in prosperity, almes-deeds when our brothers necessity calleth upon our charity, fasting when wee afflict our soules in time of plague,
as patience in adversity, temperance in Prosperity, almsdeeds when our Brother's necessity calls upon our charity, fasting when we afflict our Souls in time of plague,
and turning live a new life of grace here, and an eternall life of glory hereafter in heaven, with thee O Father the infuser, O Son the purchaser, O holy Spirit the preserver of this life. Amen. Cui, &c.
and turning live a new life of grace Here, and an Eternal life of glory hereafter in heaven, with thee Oh Father the infuser, Oh Son the purchaser, Oh holy Spirit the preserver of this life. Amen. Cui, etc.
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SAint Austine lying on his death-bed caused divers verses of the penitentiall Psalmes to bee written on the walls of his chamber, on which he still cast his eyes,
SAint Augustine lying on his deathbed caused diverse Verses of the penitential Psalms to be written on the walls of his chamber, on which he still cast his eyes,
The explication whereof to our understanding, and application to our wils and affections, were the limits of my last Lords-dayes journey. By the light which was then given you, yee might easily discerne our lusts (which are sudden motions) from Gods desires, which are eternall purposes:
The explication whereof to our understanding, and application to our wills and affections, were the Limits of my last Lords' days journey. By the Light which was then given you, ye might Easily discern our Lustiest (which Are sudden motions) from God's Desires, which Are Eternal Purposes:
and have a stiffe necke, a hard heart, a seared conscience, that the wretchedst miscreants that breathe should either dye in their sinnes here, or for their sinnes hereafter.
and have a stiff neck, a hard heart, a seared conscience, that the wretchedest miscreants that breathe should either die in their Sins Here, or for their Sins hereafter.
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The former of the two is the death of life, the latter wee may significantly tearme the life of death, which exerciseth the damned with most unsufferable pangs and torments for evermore.
The former of the two is the death of life, the latter we may significantly term the life of death, which Exerciseth the damned with most unsufferable pangs and torments for evermore.
the former death is given to the vessells of wrath for their earnest, the latter is paid them for their wages. This death is properly the wages of sinne, which God cannot in justice with-hold from the servants of sinne, and vassals of Satan.
the former death is given to the vessels of wrath for their earnest, the latter is paid them for their wages. This death is properly the wages of sin, which God cannot in Justice withhold from the Servants of sin, and vassals of Satan.
and bringing themselves into thraldome to sinne and Satan. 2. By way of speciall mercy, graciously freeing, freely justifying, justly glorifying some in and by Christ, viz. the vessels of mercy prepared unto glory. 3. By way of justice, in utterly leaving,
and bringing themselves into thraldom to sin and Satan. 2. By Way of special mercy, graciously freeing, freely justifying, justly glorifying Some in and by christ, viz. the vessels of mercy prepared unto glory. 3. By Way of Justice, in utterly leaving,
and upon their finall incredulity and impenitency necessarily condemning, and in the end eternally punishing others, to wit, the vessels of wrath, NONLATINALPHABET, made up, or fitted to destruction.
and upon their final incredulity and impenitency necessarily condemning, and in the end eternally punishing Others, to wit, the vessels of wrath,, made up, or fitted to destruction.
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Upon which texts the Fathers inferre, that not onely the execution, but the very decree of damnation of the reprobate passeth upon their sinne foreseene.
Upon which texts the Father's infer, that not only the execution, but the very Decree of damnation of the Reprobate passes upon their sin foreseen.
though before their calling to the knowledge of the truth, and sometimes after also, they so grievously transgresse his holy lawes, that they may bee numbred, at least for the time, among the wicked.
though before their calling to the knowledge of the truth, and sometime After also, they so grievously transgress his holy laws, that they may be numbered, At least for the time, among the wicked.
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The first turning or conversion is by a sanctified phrase called regeneration, whereby wee are mortified in the flesh, but renewed in the spirit of our minde;
The First turning or conversion is by a sanctified phrase called regeneration, whereby we Are mortified in the Flesh, but renewed in the Spirit of our mind;
After this, all other aversions from sinne and returnes to God, are but like speciall purgations, prescribed by the Physitian of our soules, to bee taken upon speciall occasion,
After this, all other aversions from sin and returns to God, Are but like special purgations, prescribed by the physician of our Souls, to be taken upon special occasion,
for the curing of some particular malady. In the first, non agimus, sed agimur; wee worke not, but are wrought upon, being, as the reformed Divines speake, meer passive:
for the curing of Some particular malady. In the First, non agimus, sed agimur; we work not, but Are wrought upon, being, as the reformed Divines speak, mere passive:
but in all later conversions, after God hat breathed into us the spirit of regeneration, to sicke or weake men lying upon their bed, that are able to turne themselves with some helpe.
but in all later conversions, After God hat breathed into us the Spirit of regeneration, to sick or weak men lying upon their Bed, that Are able to turn themselves with Some help.
nor hope of heavenly joyes winne us unto God, it will bee to small purpose to goe about to scare any with temporall plagues threatened in Gods law against sinne,
nor hope of heavenly Joys win us unto God, it will be to small purpose to go about to scare any with temporal plagues threatened in God's law against sin,
or pricke them with the sting of conscience, or confound them with shame, or amplifie upon the losses of spirituall graces, which can never bee recovered but by speedy and hearty repentance.
or prick them with the sting of conscience, or confound them with shame, or amplify upon the losses of spiritual graces, which can never be recovered but by speedy and hearty Repentance.
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The Spye of nature, in his booke of the length and shortnesse of life, demonstrateth naturall heat and radicall moisture to bee the sole preservers and maintainers of life,
The Spy of nature, in his book of the length and shortness of life, Demonstrates natural heat and radical moisture to be the sole preservers and maintainers of life,
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As life is compared in Scripture, so it is resembled in sculpture to a light or lampe burning; the fire which kindleth the flame of this lampe is naturall heat, and the oyle which feedeth it is radicall moisture: without flame there is no light, without oyle to maintaine it, no flame:
As life is compared in Scripture, so it is resembled in sculpture to a Light or lamp burning; the fire which kindleth the flame of this lamp is natural heat, and the oil which feeds it is radical moisture: without flame there is no Light, without oil to maintain it, no flame:
for when wee pricke deepe the tenderest veines in our heart with remembrance of our manifold and grievous transgressions, whereby wee have dishonoured God our Father, displeased Christ our Redeemer,
for when we prick deep the Tenderest Veins in our heart with remembrance of our manifold and grievous transgressions, whereby we have dishonoured God our Father, displeased christ our Redeemer,
the more grace hath abounded, the more sinne hath super abounded; when our hearts melt with these considerations, and our eyes resolve into showres of teares;
the more grace hath abounded, the more sin hath super abounded; when our hearts melt with these considerations, and our eyes resolve into showers of tears;
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The joy of a woman for her lost groat found, of a shepheard for his wandering sheep recovered, of a father for his prodigall child returned and reclaimed.
The joy of a woman for her lost groat found, of a shepherd for his wandering sheep recovered, of a father for his prodigal child returned and reclaimed.
and to Mary Magdalen, out of whom he cast seven Divels, to whom he first appeared after his resurrection, whose spikenard he mingled with the ointment of the Gospel, in such sort that whosoever smelleth the savour of life, hath a sent also of the boxe of sweet perfume which she brake upon our Saviours head? Scipio (as Livie writeth) never looked so fresh,
and to Marry Magdalen, out of whom he cast seven Devils, to whom he First appeared After his resurrection, whose spikenard he mingled with the ointment of the Gospel, in such sort that whosoever smelleth the savour of life, hath a sent also of the box of sweet perfume which she brake upon our Saviors head? Scipio (as Livy Writeth) never looked so fresh,
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so saith our blessed Saviour, There shall be joy in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance.
so Says our blessed Saviour, There shall be joy in heaven over one sinner that Repenteth, more than over ninety and nine just Persons which need no Repentance.
A man could hardly runne a more wicked race than the theefe upon the Crosse, who lived both in caede and ex caede, maintaining his riot and wantonnesse by robbery and murder;
A man could hardly run a more wicked raze than the thief upon the Cross, who lived both in Kill and ex Kill, maintaining his riot and wantonness by robbery and murder;
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and embracing him by love, and receiving from him, together with a discharge from the prison of hell, a faire grant of Paradise, This day shalt thou be with mee in Paradise.
and embracing him by love, and receiving from him, together with a discharge from the prison of hell, a fair grant of Paradise, This day shalt thou be with me in Paradise.
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The Divell occupied a large roome in Martes heart, and found there good entertainment, else hee would have never taken sixe other inmates with him to dwell and lodge there;
The devil occupied a large room in Marts heart, and found there good entertainment, Else he would have never taken sixe other inmates with him to dwell and lodge there;
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yet to cheare up the drooping lookes, •nd comfort the fainting spirits, and strengthen the feeble knees of all •hat bow to h•m for pardon and forgivenesse, he wrought farre greater.
yet to cheer up the drooping looks, •nd Comfort the fainting spirits, and strengthen the feeble knees of all •hat bow to h•m for pardon and forgiveness, he wrought Far greater.
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Oh (saith Saint Bernard) that mine eyes were springs of teares, that by my weeping here I might prevent everlasting weeping and gnashing of teeth in hell.
O (Says Saint Bernard) that mine eyes were springs of tears, that by my weeping Here I might prevent everlasting weeping and gnashing of teeth in hell.
or a ring from our finger, and should take no thought at all for the losse of the Jewels of Gods grace out of our soules? We are overwhelmed as it were in a deluge of teares at the death of our friends, who yet are alive to God, though dead to this world:
or a ring from our finger, and should take no Thought At all for the loss of the Jewels of God's grace out of our Souls? We Are overwhelmed as it were in a deluge of tears At the death of our Friends, who yet Are alive to God, though dead to this world:
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If any of thy deare friends were taken away from thee by death, thou wouldst sigh, thou wouldst sob, thou wouldst put on blacks, thou wouldst hang do•ne thy head, thou wouldst dis-figure thy face, thou wouldst let thy haire hang carelesly about thine eares, thou wouldst wring thy hands, thou wouldst knock thy breast, thou wouldst throw thy selfe downe upon the ground, thou wouldst expresse sorrow in all her gestures and postures:
If any of thy deer Friends were taken away from thee by death, thou Wouldst sighs, thou Wouldst sob, thou Wouldst put on blacks, thou Wouldst hang do•ne thy head, thou Wouldst disfigure thy face, thou Wouldst let thy hair hang carelessly about thine ears, thou Wouldst wring thy hands, thou Wouldst knock thy breast, thou Wouldst throw thy self down upon the ground, thou Wouldst express sorrow in all her gestures and postures:
and carriest a dead corps about thee, and dost thou not take on? dost thou not fetch a deepe sigh? hast thou not a compassionate teare for thy selfe? wilt thou not be thy owne mourner? especially considering that all thy weeping and howling for thy friend cannot fetch him backe againe, or restore him to life;
and carriest a dead corpse about thee, and dost thou not take on? dost thou not fetch a deep sighs? hast thou not a compassionate tear for thy self? wilt thou not be thy own mourner? especially considering that all thy weeping and howling for thy friend cannot fetch him back again, or restore him to life;
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yet out of this Scorpion sinne it selfe, and the sorrow for it, an oile or water may be drawne of penitent teares, wherewith if we annoint or wash our soules, we shall kill the venome of sinne,
yet out of this Scorpion sin it self, and the sorrow for it, an oil or water may be drawn of penitent tears, wherewith if we anoint or wash our Souls, we shall kill the venom of sin,
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nor raine powred out of the clouds of passion, but rather like a dew falling from heaven, which softeneth and moisteneth the heart, and is dried up by the beames of the Sun of righteousnesse.
nor rain poured out of the Clouds of passion, but rather like a due falling from heaven, which softeneth and moisteneth the heart, and is dried up by the beams of the Sun of righteousness.
or a master to his servant, or a father to his sonne for a reconciliation? Will not an equall that hath a quarrell with his equall hold it a great disgrace and disparagement to make any meanes that the quarrell may be taken up? will he not keepe out at full distance,
or a master to his servant, or a father to his son for a reconciliation? Will not an equal that hath a quarrel with his equal hold it a great disgrace and disparagement to make any means that the quarrel may be taken up? will he not keep out At full distance,
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Stand not out, my deare brethren, resigne the strong holds of your carnall imaginations and affections, deliver up your members, that they may serve as weapons of righteousnesse,
Stand not out, my deer brothers, resign the strong holds of your carnal Imaginations and affections, deliver up your members, that they may serve as weapons of righteousness,
and say, Turne backe, put in sureties for thy good behaviour hereafter, and live; would he not suddenly leap out of his fetters, embrace the condition,
and say, Turn back, put in sureties for thy good behaviour hereafter, and live; would he not suddenly leap out of his fetters, embrace the condition,
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and thanke the Judge or Sheriffe upon his knees? And what think ye if God should send a Prophet to preach a Sermon of repentance to the divels and damned ghosts in hell,
and thank the Judge or Sheriff upon his knees? And what think you if God should send a Prophet to preach a Sermon of Repentance to the Devils and damned Ghosts in hell,
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and say, Knock off your bolts, shake off your fetters, and turne to the Lord and live? would not hell be emptied and rid before the Prophet should have made an end of his exhortation? This Sermon the Prophet Ezechiel now maketh unto us all here present, As I live, saith the Lord, I have no pleasure in the death of the wicked,
and say, Knock off your bolts, shake off your fetters, and turn to the Lord and live? would not hell be emptied and rid before the Prophet should have made an end of his exhortation? This Sermon the Prophet Ezechiel now makes unto us all Here present, As I live, Says the Lord, I have no pleasure in the death of the wicked,
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and turne your selves from all your transgressions: so iniquity shall not bee your destruction. Cast away all your transgressions, whereby yee have transgressed, and make you a new heart, and a new spirit:
and turn your selves from all your transgressions: so iniquity shall not be your destruction. Cast away all your transgressions, whereby ye have transgressed, and make you a new heart, and a new Spirit:
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and gally-slaves of Satan, put in sureties for your good behaviour hereafter, turne to the Lord your God with all your heart, and live, yea live gloriously, live happily, live eternally:
and Galley slaves of Satan, put in sureties for your good behaviour hereafter, turn to the Lord your God with all your heart, and live, yea live gloriously, live happily, live eternally:
But when the righteous turneth away from his righteousnesse, and committeth iniquity, and doth according to all the abominations that the wicked man doth shall hee live? All his righteousnesse that hee hath done shall not bee mentioned:
But when the righteous turns away from his righteousness, and Committeth iniquity, and does according to all the abominations that the wicked man does shall he live? All his righteousness that he hath done shall not be mentioned:
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in his trespasse that hee hath trespassed, and in his sin that hee hath sinned, in them shall hee dye. Right Honourable, &c. SAint Jerome maketh a profitable use of the Angels ascending and descending upon the ladder which Jacob saw in a dreame, reaching from the earth to heaven.
in his trespass that he hath trespassed, and in his since that he hath sinned, in them shall he die. Right Honourable, etc. SAint Jerome makes a profitable use of the Angels ascending and descending upon the ladder which Jacob saw in a dream, reaching from the earth to heaven.
The ladder hee will have to bee the whole frame of a godly life, set upwards towards heaven, whereupon the children of God, who continually aspire to their inheritance that is above, arise from the ground of humility,
The ladder he will have to be the Whole frame of a godly life, Set upward towards heaven, whereupon the children of God, who continually aspire to their inheritance that is above, arise from the ground of humility,
and climbe by divine vertues, as it were so many rounds one above another, till Christ take them by the hand of their faith, and receive them into heaven.
and climb by divine Virtues, as it were so many rounds one above Another, till christ take them by the hand of their faith, and receive them into heaven.
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desperation saith, the root of faith is withered, it is now too late to repent. The learned dispute whether of these two be the more pernicious and dangerous;
desperation Says, the root of faith is withered, it is now too late to Repent. The learned dispute whither of these two be the more pernicious and dangerous;
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but desperation, like the Basiliske, stings more deadly: many meet with Adders, which are almost found in all parts of the world; but few with Basiliskes.
but desperation, like the Basilisk, stings more deadly: many meet with Adders, which Are almost found in all parts of the world; but few with Basilisks.
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against the former, to wit, desperation, vers. 23. against the later, viz. presumption, v. 24. And it is not unworthy your observation, that as in the beginning of the Spring when Serpents breed and peepe out of their holes, the Ash puts forth, which is a present remedie against their stings and teeth:
against the former, to wit, desperation, vers. 23. against the later, viz. presumption, v. 24. And it is not unworthy your observation, that as in the beginning of the Spring when Serpents breed and peep out of their holes, the Ash puts forth, which is a present remedy against their stings and teeth:
so the holy Ghost in Scripture for the most part delivereth an antidote in, or hard by those texts, from whence libertines and carnall men sucke the poyson of presumption. The texts are these:
so the holy Ghost in Scripture for the most part Delivereth an antidote in, or hard by those texts, from whence Libertines and carnal men suck the poison of presumption. The texts Are these:
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Lest any man should suck poyson from these words in the first text, Serve him without feare; it is added in the next words, in holinesse and righteousnesse before him all the dayes of our life.
Lest any man should suck poison from these words in the First text, Serve him without Fear; it is added in the next words, in holiness and righteousness before him all the days of our life.
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Lest any man should abuse the second, the Apostle within a verse putteth in a caveat, What shall we say then? shall we continue in sinne that grace may abound? God forbid: how shall wee that are dead to sin, live any longer therein? vers. 1, 2. Lest any should gather too farre upon that generall speech of the Apostle, There is no condemnation to them that are in Christ Jesus, there followes a restriction in the same verse, who walke not after the flesh, but after the spirit.
Lest any man should abuse the second, the Apostle within a verse putteth in a caveat, What shall we say then? shall we continue in sin that grace may abound? God forbid: how shall we that Are dead to sin, live any longer therein? vers. 1, 2. Lest any should gather too Far upon that general speech of the Apostle, There is no condemnation to them that Are in christ jesus, there follows a restriction in the same verse, who walk not After the Flesh, but After the Spirit.
Lest any presumptuous sinner should lay hold on the hornes of the Altar, and claspe about that gracious promise, The grace of God that bringeth salvation unto all men hath appeared, he beateth off their fingers in the next verse:
Lest any presumptuous sinner should lay hold on the horns of the Altar, and clasp about that gracious promise, The grace of God that brings salvation unto all men hath appeared, he beats off their fingers in the next verse:
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but to the apparent ruine of their owne soules, the Prophet forcibly withstandeth them in the words of my text, But when the righteous turneth away from his righteousnesse, &c. The life of a Christian is not unfitly compared to a long and dangerous sea voyage;
but to the apparent ruin of their own Souls, the Prophet forcibly withstandeth them in the words of my text, But when the righteous turns away from his righteousness, etc. The life of a Christian is not unfitly compared to a long and dangerous sea voyage;
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the sea is this present world, the barkes are our bodies, the sailers our soules, the pylot our faith, the card Gods Word, the rudder constancie, the anker hope, the maine mast the crosse of Christ, the strong cables our violent affections, the sailes our desires,
the sea is this present world, the barks Are our bodies, the sailors our Souls, the pilot our faith, the carded God's Word, the rudder constancy, the anchor hope, the main mast the cross of christ, the strong cables our violent affections, the sails our Desires,
Now in our way which lyeth through many temptations and tribulations, there are two dangerous rockes, the one on the right hand, the other on the left;
Now in our Way which lies through many temptations and tribulations, there Are two dangerous Rocks, the one on the right hand, the other on the left;
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To hold us in a solicitous feare that we touch not upon presumption, let us have alwayes in the eye of our minde, 1 The glorious and most omnipotent majesty of God. 2 His all-seeing providence. 3 His impartiall justice. 4 His severe threatnings against sinne. 5 The dreadfull punishments hee inflicteth upon sinners. 6 The heinousnesse of the sin of presumption, which turneth Gods grace into wantonnesse. 7 The difficulty of recovery after relapses. 8 The uncertainty of Gods offer of grace after the frequent refusall thereof.
To hold us in a solicitous Fear that we touch not upon presumption, let us have always in the eye of our mind, 1 The glorious and most omnipotent majesty of God. 2 His All-seeing providence. 3 His impartial Justice. 4 His severe threatenings against sin. 5 The dreadful punishments he inflicteth upon Sinners. 6 The heinousness of the since of presumption, which turns God's grace into wantonness. 7 The difficulty of recovery After relapses. 8 The uncertainty of God's offer of grace After the frequent refusal thereof.
To keepe us in hope, that wee dash not upon the rocke of despaire on the contrary side, let us set before our troubled and affrighted consciences these grounds of comfort: 1 The infinitenesse of Gods mercy. 2 The price and value of Christs blood. 3 The efficacy of his intercession, 4 The vertue of the Sacraments. 5 The universality and certainty of Gods promises to the penitent. 6 The joy of God and Angels for the conversion of a sinner. 7 The communion of Saints, who all pray for the comfort of afflicted consciences,
To keep us in hope, that we dash not upon the rock of despair on the contrary side, let us Set before our troubled and affrighted Consciences these grounds of Comfort: 1 The infiniteness of God's mercy. 2 The price and valve of Christ blood. 3 The efficacy of his Intercession, 4 The virtue of the Sacraments. 5 The universality and certainty of God's promises to the penitent. 6 The joy of God and Angels for the conversion of a sinner. 7 The communion of Saints, who all pray for the Comfort of afflicted Consciences,
and trickling from all parts of his body, both in the garden, and in the High Priests Hall, satisfie for one poore soule that preferreth his love even before heaven it selfe? All my sinnes are either originall or actuall:
and trickling from all parts of his body, both in the garden, and in the High Priests Hall, satisfy for one poor soul that preferreth his love even before heaven it self? All my Sins Are either original or actual:
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the guilt of originall is taken away in baptisme, and as often as I have received the blessed Sacrament a generall pardon was tendred unto mee for all my other sinnes,
the guilt of original is taken away in Baptism, and as often as I have received the blessed Sacrament a general pardon was tendered unto me for all my other Sins,
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What though God will not heare the prayers of such a sinner as I am? yet he will heare the prayers of Jesus Christ the righteous, who is the propitiation for my sinnes.
What though God will not hear the Prayers of such a sinner as I am? yet he will hear the Prayers of jesus christ the righteous, who is the propitiation for my Sins.
I acknowledge (to my hearts griefe and sorrow) that neither faith nor hope, nor any other divine vertue beareth any sensible fruit in mee for the present;
I acknowledge (to my hearts grief and sorrow) that neither faith nor hope, nor any other divine virtue bears any sensible fruit in me for the present;
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Before ye heard, Repent you of your sinnes and you shall surely live. God pawneth his life for it, therefore despaire not how grievous soever your sinnes be.
Before you herd, repent you of your Sins and you shall surely live. God pawneth his life for it, Therefore despair not how grievous soever your Sins be.
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The contents of this verse are like the Prophet Jeremies figges, of which wee read that the bad were exceeding bad; for in the antecedent or fore-part we have apostacie, & that totall:
The contents of this verse Are like the Prophet Jeremies figs, of which we read that the bad were exceeding bad; for in the antecedent or forepart we have apostasy, & that total:
for example, the propagation of mankinde by marriage, the maintaining our temporall life by food and sustenance, the recovery of health by physicke, the reaping the fruits of the earth by manuring and tillage, the governement of the world by lawes, the calling of men to the knowledge of the truth by the Word and Sacraments, the keeping the children of God from presumptuous sinnes by admonitions and comminations.
for Exampl, the propagation of mankind by marriage, the maintaining our temporal life by food and sustenance, the recovery of health by physic, the reaping the fruits of the earth by manuring and tillage, the government of the world by laws, the calling of men to the knowledge of the truth by the Word and Sacraments, the keeping the children of God from presumptuous Sins by admonitions and comminations.
for the Stoicke Philosophers, who taught the foreknowledge of God, and thence inferred inevitable necessity of all events according to that foreknowledge,
for the Stoic Philosophers, who taught the foreknowledge of God, and thence inferred inevitable necessity of all events according to that foreknowledge,
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and to stirre up the Elect to watchfulnesse over all their wayes, and diligence and constancy in the use of all such meanes as by Gods grace may keepe them from backe-sliding and dangerous relapses, to hold them in continuall awe,
and to stir up the Elect to watchfulness over all their ways, and diligence and constancy in the use of all such means as by God's grace may keep them from backsliding and dangerous relapses, to hold them in continual awe,
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and excite them to make their calling and election sure, and work out their salvation with feare and trembling, as Saint Austine declareth at large through his whole booke de correptione & gratiá.
and excite them to make their calling and election sure, and work out their salvation with Fear and trembling, as Saint Augustine Declareth At large through his Whole book de correptione & gratiá.
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many are regenerated but in part, they repent of their sinnes, but not of all, they keepe a sweet bit under their tongue, they have a Dalilah in their bosome,
many Are regenerated but in part, they Repent of their Sins, but not of all, they keep a sweet bit under their tongue, they have a Delilah in their bosom,
yet because the seed of the word hath not taken deepe root in him, it is possible for him with Demas to forsake the Gospel, and embrace this present world;
yet Because the seed of the word hath not taken deep root in him, it is possible for him with Demas to forsake the Gospel, and embrace this present world;
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4. The Prophet Ezekiel in this place speaketh not of Evangelicall righteousnesse, but of legall: for he saith not simply when a man turneth from righteousnesse, but from his righteousnesse.
4. The Prophet Ezekielem in this place speaks not of Evangelical righteousness, but of Legal: for he Says not simply when a man turns from righteousness, but from his righteousness.
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and hath not eaten upon the mountaines, nor defiled his neighbours wife, &c. Now whatsoever may be alledged for the stability of evangelicall righteousnesse,
and hath not eaten upon the Mountains, nor defiled his neighbours wife, etc. Now whatsoever may be alleged for the stability of Evangelical righteousness,
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For the way to heaven is up-hill, but the way to hell is down-hill, and thither the weight of our sinfull flesh forcibly tendeth. — Facilis discensus averni.
For the Way to heaven is uphill, but the Way to hell is downhill, and thither the weight of our sinful Flesh forcibly tendeth. — Facilis discensus averni.
Our motions to God-ward, and proceedings in a sanctified course of life, are like the rowing of a small boat against a strong wind and tide (the blasts of the evill spirit,
Our motions to Godward, and proceedings in a sanctified course of life, Are like the rowing of a small boat against a strong wind and tide (the blasts of the evil Spirit,
when he spilt the bloud of Uriah, that hee might more freely stay in the bed of Bathsheba? I spare the rest (because I would be loth with my breath to stain the golden and silver vessels of the Sanctuary) and come à Thesi ad Hypothesin, from the indefinite to the singular, from the hearers at large to this present auditory.
when he spilled the blood of Uriah, that he might more freely stay in the Bed of Bathsheba? I spare the rest (Because I would be loath with my breath to stain the golden and silver vessels of the Sanctuary) and come à Thessia ad Hypothesis, from the indefinite to the singular, from the hearers At large to this present auditory.
what remaines but that yee hold on your holy course, to the end that ye may winne a garland of the flowers of Paradise? Beware of turning out of the way, to take up the golden apples which the Divell casteth before you;
what remains but that ye hold on your holy course, to the end that you may win a garland of the flowers of Paradise? Beware of turning out of the Way, to take up the golden Apples which the devil Cast before you;
the reason whereof alledged by some learned Physicians is this, that when wee first take our bed the malignity of the disease worketh upon corrupt humours in the body, which when they are purged,
the reason whereof alleged by Some learned Physicians is this, that when we First take our Bed the malignity of the disease works upon corrupt humours in the body, which when they Are purged,
Tertullian acutely observeth, that he who after his conversion to God, and giving his name to Christ, falls againe to serve Sathan in any vicious course of life, seemeth to have put God and the Divell in the same ballance,
Tertullian acutely observeth, that he who After his conversion to God, and giving his name to christ, falls again to serve Sathan in any vicious course of life, seems to have put God and the devil in the same balance,
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To be overtaken with some kind of temptation or other is the lot of all the sonnes of Adam; but when God hath delivered us out of the snare of the Divell,
To be overtaken with Some kind of temptation or other is the lot of all the Sons of Adam; but when God hath Delivered us out of the snare of the devil,
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then to turne backe to the wiles of sinne, and walke of Sathan, what is it else than to breake all our former promises and vowes made to God? to resist the motions of the Spirit? to strive against grace? to cast his feare and commandements behind us? and, presuming upon his gentlenesse and patience, to runne desperately upon the point of his glittering sword, which hee hath whet,
then to turn back to the wiles of sin, and walk of Sathan, what is it Else than to break all our former promises and vows made to God? to resist the motions of the Spirit? to strive against grace? to cast his Fear and Commandments behind us? and, presuming upon his gentleness and patience, to run desperately upon the point of his glittering sword, which he hath whet,
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and threatned to make it drunke with the bloud of all retchlesse and presumptuous sinners? Notwithstanding all these great and fearfull dangers which we incurre by relapses,
and threatened to make it drunk with the blood of all retchless and presumptuous Sinners? Notwithstanding all these great and fearful dangers which we incur by relapses,
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how many turnings doe we make in our way to Heaven? how often doe wee slacke our pace? how often doe wee unbend our desires? nay rather flye backe like a broken bow? After wee have made an open confession of our sinnes,
how many turnings do we make in our Way to Heaven? how often do we slack our pace? how often do we unbend our Desires? nay rather fly back like a broken bow? After we have made an open Confessi of our Sins,
and taken the holy Sacrament of our Lords blessed body and bloud upon it, yet how soone doe we looke backe to Sodome with Lots wife? how soone doe we forget that in private, which we promised in publike? how soone doe we leave the strait pathes of Gods commandements,
and taken the holy Sacrament of our lords blessed body and blood upon it, yet how soon do we look back to Sodom with Lots wife? how soon do we forget that in private, which we promised in public? how soon do we leave the strait paths of God's Commandments,
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but where doe we reade in all the Gospel of any blind mans eyes twice enlightened? of any deafe eares twice opened? of any tyed tongue twice loosened? of any possessed with Divels twice dispossessed? of any dead twice raised? No doubt Christ could have done it,
but where do we read in all the Gospel of any blind men eyes twice enlightened? of any deaf ears twice opened? of any tied tongue twice loosened? of any possessed with Devils twice dispossessed? of any dead twice raised? No doubt christ could have done it,
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but we reade not that ever he did it, that we should be most carefull to avoid relapses into our former sins, the recovery whereof is alwayes most difficult,
but we read not that ever he did it, that we should be most careful to avoid relapses into our former Sins, the recovery whereof is always most difficult,
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For the earth which drinketh in the raine that commeth oft upon it, and bringeth forth herbes meet for them by whom it is dressed, receiveth blessing from God:
For the earth which Drinketh in the rain that comes oft upon it, and brings forth herbs meet for them by whom it is dressed, receives blessing from God:
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The Scolopendra having devoured the bait, when shee feeleth the hooke to pricke her, casteth up all that is in her belly till shee have got up the hooke;
The Scolopendra having devoured the bait, when she feeleth the hook to prick her, Cast up all that is in her belly till she have god up the hook;
How excellently hath nature in the property of this fish set before our eyes the condition and manner of a sinner? who after he hath devoured Sathans morsells, feeling the hook in his conscience,
How excellently hath nature in the property of this Fish Set before our eyes the condition and manner of a sinner? who After he hath devoured Satan's morsels, feeling the hook in his conscience,
Beloved, is God bound to help us up as often as we fall carelesly and wilfully? What if hee let us lye as a prey for the Divell, who runneth about like a Lion seeking whom hee may devoure? Can we promise our selves a continuall supply of grace,
beloved, is God bound to help us up as often as we fallen carelessly and wilfully? What if he let us lie as a prey for the devil, who Runneth about like a lion seeking whom he may devour? Can we promise our selves a continual supply of grace,
if wee still turne it into wantonnesse? Will he beleeve our sighes and teares, which have so oft proved false embassadours of our hearts? Wee see by the fearfull judgements of Ananias and Sapphira how dangerous a thing it is to lye to the Spirit of God:
if we still turn it into wantonness? Will he believe our sighs and tears, which have so oft proved false Ambassadors of our hearts? we see by the fearful Judgments of Ananias and Sapphira how dangerous a thing it is to lie to the Spirit of God:
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what doe we else when we daily professe in our prayers, that we are heartily sorry for our sinnes, that we loath and detest our vicious courses, that the remembrance of all our former transgressions is grievous unto us,
what do we Else when we daily profess in our Prayers, that we Are heartily sorry for our Sins, that we loath and detest our vicious courses, that the remembrance of all our former transgressions is grievous unto us,
so farre from hearty repentance, that our heart is set, and our affections wholly bent to follow wickednesse with greedinesse? Let us not deceive our owne soules, Beloved, God we cannot:
so Far from hearty Repentance, that our heart is Set, and our affections wholly bent to follow wickedness with greediness? Let us not deceive our own Souls, beloved, God we cannot:
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so many sinnes as we willingly commit after our humble confession and seeming contrition, so many evidences we give against our selves that we are dissembling hypocrites, and not sincere penitents:
so many Sins as we willingly commit After our humble Confessi and seeming contrition, so many evidences we give against our selves that we Are dissembling Hypocrites, and not sincere penitents:
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for this is the touchstone of true repentance, it a plangere commissa, ut non committas plangenda, so to bewaile that we have committed, that we commit not that we have bewailed.
for this is the touchstone of true Repentance, it a plangere Commissa, ut non committas plangenda, so to bewail that we have committed, that we commit not that we have bewailed.
and thighes of brasse, and legges of earth and clay? Doe we not see many that are gold and silver in their childhood and youth precious vessels of grace, brasse and iron in their riper yeeres,
and thighs of brass, and legs of earth and clay? Do we not see many that Are gold and silver in their childhood and youth precious vessels of grace, brass and iron in their riper Years,
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Would it not vexe a Scrivener after he had spent many dayes and much paines upon a large Patent or Lease, to make such a blot at the last word, that he should be forced to write it all againe? yet so it is, that as one foule blot or dash with a pen defaceth a whole writing,
Would it not vex a Scrivener After he had spent many days and much pains upon a large Patent or Lease, to make such a blot At the last word, that he should be forced to write it all again? yet so it is, that as one foul blot or dash with a pen defaceth a Whole writing,
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so one soule and enormous crime dasheth and obliterateth the fairest copy of a vertuous life, it razeth out all the golden characters of divine graces imprinted in our soules.
so one soul and enormous crime dasheth and obliterateth the Fairest copy of a virtuous life, it razes out all the golden characters of divine graces imprinted in our Souls.
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All our fastings and prayers, all our sighing and mourning for our sinnes, all our exercises of piety, all our deeds of charity, all our sufferings for righteousnesse, all the good thoughts we have ever conceived, all the good words we have ever uttered, all the good workes we have ever performed:
All our Fastings and Prayers, all our sighing and mourning for our Sins, all our exercises of piety, all our Deeds of charity, all our sufferings for righteousness, all the good thoughts we have ever conceived, all the good words we have ever uttered, all the good works we have ever performed:
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Doth God threaten this judgement onely? doth hee not execute it upon presumptuous transgressours? When Balthazar tooke a peece of the plate of the Sanctuary to quaffe in it,
Does God threaten this judgement only? does he not execute it upon presumptuous transgressors? When Balthazar took a piece of the plate of the Sanctuary to quaff in it,
Herod had scarce made an end of his oration to the people, and received their applause, crying, The voice of God, and not of man, when the Angel made an end of him, and in the trespasse which hee trespassed,
Herod had scarce made an end of his oration to the people, and received their applause, crying, The voice of God, and not of man, when the Angel made an end of him, and in the trespass which he trespassed,
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Oh that our blasphemous swearers, and bloudy murderers, and uncleane adulterers, and sacrilegious Church-robbers, when the Divell edges them on to any impiety or villany, would cast but this rub in their way:
O that our blasphemous swearers, and bloody murderers, and unclean Adulterers, and sacrilegious Church-robbers, when the devil edges them on to any impiety or villainy, would cast but this rub in their Way:
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and cast mee into the deep dungeon of Hell, there to be tormented with the Divell and his angels for evermore? Doe I not provoke him to it? Doe I not dare him? Hath hee not threatened as much? Hath hee not done as much? Nonne cuivis contingere potest quod cuiquam potest? that which is ones case, may it not be any ones case? Yea,
and cast me into the deep dungeon of Hell, there to be tormented with the devil and his Angels for evermore? Doe I not provoke him to it? Doe I not Dare him? Hath he not threatened as much? Hath he not done as much? Nonne cuivis contingere potest quod cuiquam potest? that which is ones case, may it not be any ones case? Yea,
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Hee is so (else the most righteous upon earth would despaire a thousand times) but not to those that continually abuse his long-suffering, and presume upon his mercy.
He is so (Else the most righteous upon earth would despair a thousand times) but not to those that continually abuse his long-suffering, and presume upon his mercy.
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But where doth he promise at all times grace to repent? Be it that God would tender us his grace at what houre wee please, which is presumption in us to hope for,
But where does he promise At all times grace to Repent? Be it that God would tender us his grace At what hour we please, which is presumption in us to hope for,
Howsoever, what piety is it? nay what equity? nay rather what abominable iniquity and impiety is it florem Diabolo consecrare, faeces Deo reservare? To consecrate the flower of their youth to the Divell, the world,
Howsoever, what piety is it? nay what equity? nay rather what abominable iniquity and impiety is it florem Diabolo Consecrate, faeces God reservare? To consecrate the flower of their youth to the devil, the world,
and the flesh, and reserve the lees or dregges of their old age for God? To dedicate to him our weake and feeble dotage if we live to it, what is it better than to offer the blind and the lame for sacrifice, which God abhorreth? Repent therefore repentè, repent at the first offer of grace.
and the Flesh, and reserve the lees or dregs of their old age for God? To dedicate to him our weak and feeble dotage if we live to it, what is it better than to offer the blind and the lame for sacrifice, which God abhorreth? repent Therefore repentè, Repent At the First offer of grace.
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let us therefore breake off all delayes, and pricke on forward our dull and slow affections with that sharp and poynant increpation of Saint Austine, Why doe I still procrastinate my comming unto thee, O Lord? Why not now? why not this day? why not this houre an end of my sinfull course of life? Deo Patri, Filio,
let us Therefore break off all delays, and prick on forward our dull and slow affections with that sharp and poignant increpation of Saint Augustine, Why do I still procrastinate my coming unto thee, Oh Lord? Why not now? why not this day? why not this hour an end of my sinful course of life? God Patri, Filio,
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but if Baal, then follow him: and the people answered not a word. Right Honourable, &c. ELijah, who sometimes called for fire from heaven, was himselfe full of heavenly fire, the fire of zeale for the Lord of Hosts.
but if Baal, then follow him: and the people answered not a word. Right Honourable, etc. Elijah, who sometime called for fire from heaven, was himself full of heavenly fire, the fire of zeal for the Lord of Hosts.
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This passage of Scripture relateth a Sermon of Elijah; wherein we are to note more particularly, 1 The Preacher, Elijah. 2 The Auditorie, the whole Parliament of Israel. 3 The Text or Theame handled by him, viz. What God is to be worshipped, what religion to be established and maintained by Prince and people?
This passage of Scripture relateth a Sermon of Elijah; wherein we Are to note more particularly, 1 The Preacher, Elijah. 2 The Auditory, the Whole Parliament of Israel. 3 The Text or Theme handled by him, viz. What God is to be worshipped, what Religion to be established and maintained by Prince and people?
and especially because there is no lamp of the Sanctuarie that burneth so brightly, but that it needeth oyle continually to be powred into it to feed the flame:
and especially Because there is no lamp of the Sanctuary that burns so brightly, but that it needs oil continually to be poured into it to feed the flame:
What the religious Father spake by way of Apologie, for handling controversall points in the pulpit, Ideo non dubitavimus dubitare, ut vos non dubitaretis, We therefore make no scruple to move doubts, that yee may not doubt,
What the religious Father spoke by Way of Apology, for handling controversal points in the pulpit, Ideo non dubitavimus dubitare, ut vos non dubitaretis, We Therefore make no scruple to move doubts, that ye may not doubt,
I may say truly, that therefore I hold it needfull to make a stay at the cause of the poeples haulting, that their haulting may be no stay to your godly proceedings, that you may never hault upon their ground, which was so slipperie that they slid now this way,
I may say truly, that Therefore I hold it needful to make a stay At the cause of the poeples halting, that their halting may be no stay to your godly proceedings, that you may never halt upon their ground, which was so slippery that they slid now this Way,
Men are led by examples more than precepts, especially by the examples of Princes or Potentates, which carrie a kinde of Sovereigntie over mens affections and manners,
Men Are led by Examples more than Precepts, especially by the Examples of Princes or Potentates, which carry a kind of Sovereignty over men's affections and manners,
Alas, what shall we doe? we are even at our wits end, our weake and weather beaten bark is betwixt two rocks, stand still wee cannot, the wind is so strong.
Alas, what shall we do? we Are even At our wits end, our weak and weather beaten bark is betwixt two Rocks, stand still we cannot, the wind is so strong.
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Diodorus Siculus telleth us in sober sadnesse, that it was the custome of the Aethiopians to maime or lame themselves in that part or foot on which their Prince limped, because they thought it a great disparagement for their Prince, that any about him should goe more upright,
Diodorus Siculus Telleth us in Sobrium sadness, that it was the custom of the Ethiopians to maim or lame themselves in that part or foot on which their Prince limped, Because they Thought it a great disparagement for their Prince, that any about him should go more upright,
or have a more gracefull gate than hee. And Atheneus likewise reporteth of Dionysius his familiars, that because himselfe was somewhat purblinde, they,
or have a more graceful gate than he. And Atheneus likewise Reporteth of Dionysius his familiars, that Because himself was somewhat purblind, they,
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if wee cleave stedfastly to God, wee shall be cloven in peeces, and hewen asunder by Ahab; if we cleave not to him, wee forsake our owne mercie, and the rocke of our salvation:
if we cleave steadfastly to God, we shall be cloven in Pieces, and hewn asunder by Ahab; if we cleave not to him, we forsake our own mercy, and the rock of our salvation:
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by Ahab hee is entertained with this discourteous salutation, Art thou hee that troubleth Israel? How darest thou appeare in my presence? The Prophet as well appointed with patience to beare,
by Ahab he is entertained with this discourteous salutation, Art thou he that Troubles Israel? How Darest thou appear in my presence? The Prophet as well appointed with patience to bear,
yet the word of God is not bound; nay it bindeth Ahab and all his servants to their good behaviour, they cannot stirre hand or foot against the Prophet.
yet the word of God is not bound; nay it binds Ahab and all his Servants to their good behaviour, they cannot stir hand or foot against the Prophet.
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The King taketh the word from Elijah, and gives it to the people, and a Parliament is on the sudden assembled, wherein Elijah is the speaker: his speech is an invective against unsettled neutrality,
The King Takes the word from Elijah, and gives it to the people, and a Parliament is on the sudden assembled, wherein Elijah is the speaker: his speech is an invective against unsettled neutrality,
unsettlednesse is taxed in the word halt; indifferency in the words, betweene two opinions; dissembling and temporizing in the words following, if the Lord be God, follow him.
unsettledness is taxed in the word halt; indifferency in the words, between two opinions; dissembling and temporizing in the words following, if the Lord be God, follow him.
such an one now surprized Elijah; the Baalites profaning Gods name, polluting his Altars, slaying his Prophets, heat him above his ordinary constitution.
such an one now surprised Elijah; the Baalites profaning God's name, polluting his Altars, slaying his prophets, heat him above his ordinary constitution.
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In such a case as this was to have been luke-warm, had been little better than key-cold. When God is highly dishonoured, the true religion wronged, grosse idolatry patronized, not to bee moved, is an argument either of insincerity or cowardice:
In such a case as this was to have been lukewarm, had been little better than key-cold. When God is highly dishonoured, the true Religion wronged, gross idolatry patronized, not to be moved, is an argument either of insincerity or cowardice:
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or goe awry, but halt? not in a wrong path, but betweene two wayes? How aggravateth the unseemelinesse of their gate by their manner, long by the continuance, halt by the deformity, betweene two opinions by the uncertainty.
or go awry, but halt? not in a wrong path, but between two ways? How Aggravateth the unseemelinesse of their gate by their manner, long by the Continuance, halt by the deformity, between two opinions by the uncertainty.
when just cause is given to bee round with his hearers, and to reprove them plainly, calling halting halting: if they do not so they halt in their duty,
when just cause is given to be round with his hearers, and to reprove them plainly, calling halting halting: if they do not so they halt in their duty,
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and the vengeance of God is like to overtake them, denounced by the Prophet Jeremie; Behold, I will come against the Prophets that have sweet tongues, and say, He saith.
and the vengeance of God is like to overtake them, denounced by the Prophet Jeremiah; Behold, I will come against the prophets that have sweet tongues, and say, He Says.
The strongest and soundest Christian sometimes halteth in his minde betweene two opinions, nay which is worse, betweene religion and superstition, faith and diffidence, hope and despaire:
The Strongest and soundest Christian sometime halteth in his mind between two opinions, nay which is Worse, between Religion and Superstition, faith and diffidence, hope and despair:
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Beloved, if wee have not beene so happy as to keepe out of the walke of the ungodly, yet let us bee sure not to stand in the way of sinners, much lesse sit in the seat of the scornefull:
beloved, if we have not been so happy as to keep out of the walk of the ungodly, yet let us be sure not to stand in the Way of Sinners, much less fit in the seat of the scornful:
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and yet they were liable to this reproofe of Elijah. For though we run never so fast in a wrong way, we doe no better than halt before God. Better halt (saith S. Austine) in the way,
and yet they were liable to this reproof of Elijah. For though we run never so fast in a wrong Way, we do no better than halt before God. Better halt (Says S. Augustine) in the Way,
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Betweene two opinions. Had they beene in the right way, yet halting in it, the night might have overtaken them before they came to the period of their journey;
Between two opinions. Had they been in the right Way, yet halting in it, the night might have overtaken them before they Come to the Period of their journey;
they are forsooth none of your Simon Zelotes, Ahab shall never accuse them, as hee doth here Elijah, for troubling Israel with their religion, they keepe it close enough:
they Are forsooth none of your Simon Zealots, Ahab shall never accuse them, as he does Here Elijah, for troubling Israel with their Religion, they keep it close enough:
& either fully consort with it, or as least strike so soft a stroake, that they will make no jarre in the musick. Besides other demonstrations of the folly of these men, their very inconstancy and unsettlednesse convinceth them of it:
& either Fully consort with it, or as least strike so soft a stroke, that they will make no jar in the music. Beside other demonstrations of the folly of these men, their very inconstancy and unsettledness Convinces them of it:
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Whence it is that the spirit of God taxeth this vice under that name, as, Oh yee foolish Galatians, who hath bewitch•d you? Are yee so foolish? having begun in the Spirit, are yee now made perfect in the flesh? Have yee suffered so many things in vaine? And, Be not like children tossed to and fro,
Whence it is that the Spirit of God Taxes this vice under that name, as, O ye foolish Galatians, who hath bewitch•d you? are ye so foolish? having begun in the Spirit, Are ye now made perfect in the Flesh? Have ye suffered so many things in vain? And, Be not like children tossed to and from,
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If religion be not only the foundation of Kingdomes and Common-wealths, but also of everie mans private estate, what greater folly or rather madnesse can there be,
If Religion be not only the Foundation of Kingdoms and Commonwealths, but also of every men private estate, what greater folly or rather madness can there be,
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than to build all the securitie of our present and hope of our future well-fare upon a sandie foundation? He that heareth my words and doth them not, is likened to a foolish man which buildeth his house upon the sand.
than to built all the security of our present and hope of our future welfare upon a sandy Foundation? He that hears my words and does them not, is likened to a foolish man which builds his house upon the sand.
which sith a man unsettled in religion neither doth, nor ever can performe, hee can have no assurance of any thing that hee possesseth, no content in prosperitie, no comfort in adversitie, no right to the blessings of this life, no hope of the blessednesse of the life to come:
which sith a man unsettled in Religion neither does, nor ever can perform, he can have no assurance of any thing that he Possesses, no content in Prosperity, no Comfort in adversity, no right to the blessings of this life, no hope of the blessedness of the life to come:
Were he not worthy to be begged for a foole, that after much cautiousnesse and reservednesse, would make his bargaine so, that he were sure to sit downe with the losse? such matches maketh the worldly-wise man;
Were he not worthy to be begged for a fool, that After much cautiousness and reservedness, would make his bargain so, that he were sure to fit down with the loss? such Matches makes the worldly-wise man;
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What shall I speak of inward wars and conflicts in his conscience? Now he hath strong inducements to embrace the Gospel, shortly after meeting with a cunning Jesuit, he is perswaded by him that he is an Enfant perdue, out of all hope of salvation if he be not reconciled to the Roman Church:
What shall I speak of inward wars and conflicts in his conscience? Now he hath strong inducements to embrace the Gospel, shortly After meeting with a cunning Jesuit, he is persuaded by him that he is an Enfant perdue, out of all hope of salvation if he be not reconciled to the Roman Church:
When he is out of these skirmishes, and at leisure to commune with his owne heart, his conscience chargeth him with Atheisme, indifferencie in religion, and hollow-hearted neutralitie.
When he is out of these Skirmishes, and At leisure to commune with his own heart, his conscience charges him with Atheism, indifferency in Religion, and hollowhearted neutrality.
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By how much the graces and perfections of the mind exceed those of the body, by so much the imperfections and deformities of the one surpasse the other:
By how much the graces and perfections of the mind exceed those of the body, by so much the imperfections and deformities of the one surpass the other:
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For he that halteth is like a man of a giddie braine in a cock-boat or wherrie, who turneth the boat sometimes this way, sometimes that way, not knowing where to set sure footing.
For he that halteth is like a man of a giddy brain in a cockboat or wherry, who turns the boat sometime this Way, sometime that Way, not knowing where to Set sure footing.
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For this cause I bow my knees to the father of our Lord Jesus Christ, that hee would grant you according to the riches of his glorie, to be strengthened with might by his spirit in the inner man, that Christ may dwell in your hearts by faith, that yee being rooted and grounded in love, may be able to comprehend with all Saints, what is the bredth,
For this cause I bow my knees to the father of our Lord jesus christ, that he would grant you according to the riches of his glory, to be strengthened with might by his Spirit in the inner man, that christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth,
The Pythagorians, who delighted to represent morall truths by mathematicall figures, described a good man by a cube; whence grew the proverb, Homo undi { que } quadratus, A perfect square man everie way.
The Pythagoreans, who delighted to represent moral truths by mathematical figures, described a good man by a cube; whence grew the proverb, Homo undi { que } quadratus, A perfect square man every Way.
no more doth our faith till it be settled unmoveably, & pointeth directly to the true religion, which is the only Cynosure to guide our brittle barks to the faire havens where we would be.
no more does our faith till it be settled unmovably, & pointeth directly to the true Religion, which is the only Cynosure to guide our brittle barks to the fair havens where we would be.
Between two opinions. It is bad to halt, but worse (as I shewed before) to halt betweene two opinions: which may be done two manner of wayes. 1. Either by leaving both,
Between two opinions. It is bad to halt, but Worse (as I showed before) to halt between two opinions: which may be done two manner of ways. 1. Either by leaving both,
this I am sure of, that our heavenly Law-giver will banish all such out of his Kingdome, who in the Church civill warres with Heretiques, joyne not themselves to one part, I meane the Catholique and Orthodox.
this I am sure of, that our heavenly Lawgiver will banish all such out of his Kingdom, who in the Church civil wars with Heretics, join not themselves to one part, I mean the Catholic and Orthodox.
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The Praetor of the Samnites spake to good purpose in their Senate, when the matter was debated whether they should take part with the Romans against other Greekes, or carrie themselves as neuters.
The Praetor of the Samnites spoke to good purpose in their Senate, when the matter was debated whither they should take part with the Roman against other Greeks, or carry themselves as neuters.
Of the same minde was the great Statesman Aristenus, who after hee had weighed reasons on all sides, resolved that the Romans so peremptorily demanding aid of them as they did, they must of necessitie either enter into confederacie & strict league with them, or be at deadly fewd;
Of the same mind was the great Statesman Aristenes, who After he had weighed Reasons on all sides, resolved that the Roman so peremptorily demanding aid of them as they did, they must of necessity either enter into confederacy & strict league with them, or be At deadly feud;
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Hecaterus is Amphoterus, and Amphoterus is Udeterus, that is, hee whose name is Either of the two, is worth Both, but he whose name is Both is neither. The Nazarean Heretiques (saith S. Austine ) while they will be both Jewes and Christians, prove neither one nor the other.
Hecaterus is Amphoterus, and Amphoterus is Udeterus, that is, he whose name is Either of the two, is worth Both, but he whose name is Both is neither. The Nazarean Heretics (Says S. Augustine) while they will be both Jews and Christians, prove neither one nor the other.
Doth zealous Austine say so only? doth not the holy Spirit confirme it, that they who embrace or maintaine more religions are indeed of none? How read we? The people of divers nations (saith the text) whom the King of Assur planted in Samaria feared the Lord, but served other gods.
Does zealous Augustine say so only? does not the holy Spirit confirm it, that they who embrace or maintain more Religions Are indeed of none? How read we? The people of diverse Nations (Says the text) whom the King of Assur planted in Samaria feared the Lord, but served other God's.
Hence we may strongly infer, that Ambodexters as they are called, are Ambosinisters, & Omnifidians are Nullifidians: and that there is no greater enemie to true religion than worldly policie, which under pretence of deliberation hindreth sound resolution, under pretence of discretion extinguisheth true zeale, under colour of moderation slackeneth or stoppeth all earnest contention for our most holy faith;
Hence we may strongly infer, that Ambodexters as they Are called, Are Ambosinisters, & Omnifidians Are Nullifidians: and that there is no greater enemy to true Religion than worldly policy, which under pretence of deliberation hindereth found resolution, under pretence of discretion extinguisheth true zeal, under colour of moderation slackeneth or stoppeth all earnest contention for our most holy faith;
How should they ever hope to bee incorporated into Christ, whom hee threateneth to spue out of his mouth? But I hope better things of all here present,
How should they ever hope to be incorporated into christ, whom he threateneth to spue out of his Mouth? But I hope better things of all Here present,
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though I thus speake, and things that accompanie salvation, through the sincere and powerfull preaching of the Gospel of Jesus Christ among you. Cui, &c.
though I thus speak, and things that accompany salvation, through the sincere and powerful preaching of the Gospel of jesus christ among you. Cui, etc.
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THe summe and substance of the speech made by the Prophet Elijah before King Ahab, the Nobles and Commons of Israel assembled on Mount Carmel, is a quicke and sprightly reproofe of wavering unsettlednesse, fearfull lukewarmnesse,
THe sum and substance of the speech made by the Prophet Elijah before King Ahab, the Nobles and Commons of Israel assembled on Mount Mount carmel, is a quick and sprightly reproof of wavering unsettledness, fearful lukewarmness,
and zealously to maintain even with striving unto bloud, which is gloriously dyed by death for the truth with the tincture of Martyrdome. How long halt yee between two opinions? &c. This reprehensory exhortation,
and zealously to maintain even with striving unto blood, which is gloriously died by death for the truth with the tincture of Martyrdom. How long halt ye between two opinions? etc. This reprehensory exhortation,
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so the halting of the Israelites between the right way and the wrong, might prove our speedy running in the race of godlinesse to the goale of perfection, for the price of the high calling of God in Christ Jesus.
so the halting of the Israelites between the right Way and the wrong, might prove our speedy running in the raze of godliness to the goal of perfection, for the price of the high calling of God in christ jesus.
Ahab (instigated especially by his wife Jezebel, partly by his example, but much more by furiously brandishing before them the sword reking with the hot bloud of the slaughtered Prophets and servants of the true God) drove them to Baals groves, where they prostrated themselves before that abominable Idoll,
Ahab (instigated especially by his wife Jezebel, partly by his Exampl, but much more by furiously brandishing before them the sword reking with the hight blood of the slaughtered prophets and Servants of the true God) drove them to Baal's groves, where they prostrated themselves before that abominable Idol,
but the earth also every where chopped & gasped for some moisture to refresh her dried bowels, which for the space of wel-nigh three yeers had no other irrigation than the effusion of Saints bloud.
but the earth also every where chopped & gasped for Some moisture to refresh her dried bowels, which for the Molle of Wellnigh three Years had no other irrigation than the effusion of Saints blood.
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and plagued on the other side by God himselfe, in the end faint, and yeeld to the worship both of God & Baal. The crafty Serpent of Paradise resembleth the Serpent called Amphisbaena, which hath two heads,
and plagued on the other side by God himself, in the end faint, and yield to the worship both of God & Baal. The crafty Serpent of Paradise resembles the Serpent called Amphisbaena, which hath two Heads,
How long? and halt ye? and between two opinions? It is a foule imperfection to halt, and yet more shamefull long to halt, most of all between two waies, and misse them both.
How long? and halt you? and between two opinions? It is a foul imperfection to halt, and yet more shameful long to halt, most of all between two ways, and miss them both.
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but in Religion, which is alwayes constant and one and the selfe same, to be unsettled, is (as I proved to you heretofore) the greatest folly in the world.
but in Religion, which is always constant and one and the self same, to be unsettled, is (as I proved to you heretofore) the greatest folly in the world.
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but he is not long in this motion of trepidation, he is not altogether liable to this reproofe of Elijah, How long halt yee between two opinions? Halting between two opinions may be (as I then exemplified unto you) two maner of waies, either by limping in a middle way betwixt both,
but he is not long in this motion of trepidation, he is not altogether liable to this reproof of Elijah, How long halt ye between two opinions? Halting between two opinions may be (as I then exemplified unto you) two manner of ways, either by limping in a middle Way betwixt both,
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If the Lord be God, then are ye not to stay or halt as ye do between two religions, but speedily and resolutely to follow him, and embrace his true worship;
If the Lord be God, then Are you not to stay or halt as you do between two Religions, but speedily and resolutely to follow him, and embrace his true worship;
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that which way suffice for the understanding of this and other Texts of Scripture, I find that Baal was the abomination of the Sidonians, a people of Phoenicia, who (as Sanchoniacho an ancient writer of that country,
that which Way suffice for the understanding of this and other Texts of Scripture, I find that Baal was the abomination of the Sidonians, a people of Phoenicia, who (as Sanchoniacho an ancient writer of that country,
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Though this Idoll were but one, yet in regard of the divers Images set up to it in divers places, we reade of Baalim, & Baal-Peor, and Baal-Zebub; just (saith Ribera the Jesuit) as the Blessed Virgin,
Though this Idol were but one, yet in regard of the diverse Images Set up to it in diverse places, we read of Baalim, & Baal-peor, and Baal-Zebub; just (Says Ribera the Jesuit) as the Blessed Virgae,
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but religious, or rather irreligious rites brought in by the Church without any command or warrant from Gods Word? Secondly, other learned Divines distinguish Idolatry into 1. Crassam, a grosse or palpable kind of Idolatry,
but religious, or rather irreligious Rites brought in by the Church without any command or warrant from God's Word? Secondly, other learned Divines distinguish Idolatry into 1. Crassam, a gross or palpable kind of Idolatry,
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But before I come to parallel the Papists and the Baalites, give us leave, right Honourable, who are Embassadors for Christ, to endeavour to imitate that vertue which is most eminent in men of your place, I meane courage and liberty, to deliver what wee have in commission from our Lord and Master.
But before I come to parallel the Papists and the Baalites, give us leave, right Honourable, who Are ambassadors for christ, to endeavour to imitate that virtue which is most eminent in men of your place, I mean courage and liberty, to deliver what we have in commission from our Lord and Master.
Yee will say, what need this preface? what doth this Text concerne any here? though it be set upon the tenter hookes never so long, it cannot reach to any Christian congregation.
Ye will say, what need this preface? what does this Text concern any Here? though it be Set upon the tenter hooks never so long, it cannot reach to any Christian congregation.
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and what is Popery almost else but an addition of humane traditions to Gods commandements & his pure worship? What is their offering of Christ in the Masse for a propitiatory sacrifice for the living and the dead? their elevation of the host? their carrying it in solemne Procession? their dedicating a feast to it, called Corpus Christi day? What are their benedictions of oyle, salt,
and what is Popery almost Else but an addition of humane traditions to God's Commandments & his pure worship? What is their offering of christ in the Mass for a propitiatory sacrifice for the living and the dead? their elevation of the host? their carrying it in solemn Procession? their dedicating a feast to it, called Corpus Christ day? What Are their benedictions of oil, salt,
For whether it be crassa or subtilis, a worship of the creature it selfe, or a pretended worship of God in or by the creature, it is odious and abominable in the sight of God.
For whither it be Crassa or Subtle, a worship of the creature it self, or a pretended worship of God in or by the creature, it is odious and abominable in the sighed of God.
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For the people that worshipped the golden Calfe made by Aaron, and the ten Tribes which worshipped the Calves set up by Jeroboam, worshipped the true God in and by those Images.
For the people that worshipped the golden Calf made by Aaron, and the ten Tribes which worshipped the Calves Set up by Jeroboam, worshipped the true God in and by those Images.
And Jeroboam (as Josephus testifieth) appointed not that the Calves that hee set up in Dan and Bethel should be adored as gods, sed ut in Vitulis Deus coleretur;
And Jeroboam (as Josephus Testifieth) appointed not that the Calves that he Set up in Dan and Bethel should be adored as God's, sed ut in Vitulis Deus coleretur;
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Nay the Baalites, who were esteemed grosser Idolaters than the other, had this plea for themselves, that under the name of Baal-Samen, the Lord of Heaven, they worshipped the true God,
Nay the Baalites, who were esteemed grosser Idolaters than the other, had this plea for themselves, that under the name of Baal-Samen, the Lord of Heaven, they worshipped the true God,
as may be more than probably gathered out of the words of God by the Prophet Hosea, And it shall bee in that day (saith the Lord) that thou shalt call mee Ishi, my husband, and shalt call mee no more Baal:
as may be more than probably gathered out of the words of God by the Prophet Hosea, And it shall be in that day (Says the Lord) that thou shalt call me Ishi, my husband, and shalt call me no more Baal:
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And he said to the sons of Levi, Thus saith the Lord God of Israel, Put every man his sword by his side, and goe in and out from gate to gate throughout the camp,
And he said to the Sons of Levi, Thus Says the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp,
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For although the Papists in their transcendent charity exclude Protestants out of all possibility of salvation, deny them to have any Church, any faith, any hope of salvation, any interest in Christ, any part in God;
For although the Papists in their transcendent charity exclude Protestants out of all possibility of salvation, deny them to have any Church, any faith, any hope of salvation, any Interest in christ, any part in God;
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and according to that measure of knowledge which was revealed unto them out of holy Scripture in the mysteries of salvation, led a godly and innocent life, not holding any errour against their conscience,
and according to that measure of knowledge which was revealed unto them out of holy Scripture in the Mysteres of salvation, led a godly and innocent life, not holding any error against their conscience,
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nor allowing themselves in any knowne sinne, continually asking pardon for their negligences and ignorances of God, through Christs merits, might bee saved,
nor allowing themselves in any known sin, continually asking pardon for their negligences and ignorances of God, through Christ merits, might be saved,
though not as Papists, that is, not by their Popish additions and superstitions, but as Protestants, that is, by those common grounds of Christianity which they hold with us.
though not as Papists, that is, not by their Popish additions and superstitions, but as Protestants, that is, by those Common grounds of Christianity which they hold with us.
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as when the Apostle saith, that he that provideth not for his owne family is worse than an Infidell, his meaning is not, that every Christian that is a carelesse housholder, is simply in worse state than a Heathen;
as when the Apostle Says, that he that Provideth not for his own family is Worse than an Infidel, his meaning is not, that every Christian that is a careless householder, is simply in Worse state than a Heathen;
but to breed a greater loathing and detestation of Popish idolatry and superstition, by paralleling Baalites and other Heathens together, I will make it evidently appeare, that some particular practices of the Romane Church are no better than Heathenish.
but to breed a greater loathing and detestation of Popish idolatry and Superstition, by paralleling Baalites and other heathens together, I will make it evidently appear, that Some particular practices of the Roman Church Are no better than Heathenish.
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If any reply, that these Homilies were but Sermons of private men transported with zeale, and carry not with them the authority of the whole Church of England:
If any reply, that these Homilies were but Sermons of private men transported with zeal, and carry not with them the Authority of the Whole Church of England:
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I answer, that as those Verses of Poets alledged by the Apostle were made part of the Canonicall Scripture by being inserted into his inspired Epistles;
I answer, that as those Verses of Poets alleged by the Apostle were made part of the Canonical Scripture by being inserted into his inspired Epistles;
so the Homilies, which are mentioned by name in the 35. Article, and commended as containing godly and wholesome doctrine, and necessary for the times, are made part of the Articles of Religion which are established by authority of the whole Convocation,
so the Homilies, which Are mentioned by name in the 35. Article, and commended as containing godly and wholesome Doctrine, and necessary for the times, Are made part of the Articles of Religion which Are established by Authority of the Whole Convocation,
Were not this the expresse judgement of the Church of England, (whose authority ought to stop the mouth of all that professe themselves to be her children, from any way blaunching the idolatrous practices of the Romane Church) yet were not the fore-heads of our Image-worshippers made of as hard metall as their Images, they would blush to say as they doe, that the testimonies which wee alledge out of Scriptures and Fathers make against Idols, and not against Image-worship.
Were not this the express judgement of the Church of England, (whose Authority ought to stop the Mouth of all that profess themselves to be her children, from any Way blanching the idolatrous practices of the Roman Church) yet were not the foreheads of our Image worshipers made of as hard metal as their Images, they would blush to say as they do, that the testimonies which we allege out of Scriptures and Father's make against Idols, and not against Image-worship.
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And if there may seem any mist in this generall word to any, the words following cleerly dispell it, Nor the likenesse of any thing that is in heaven above,
And if there may seem any missed in this general word to any, the words following clearly dispel it, Nor the likeness of any thing that is in heaven above,
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lest peradventure being deceived, ye make you a graven Image, the similitude of any figure, the likenesse of male or female, the likenesse of any beast that is on the earth, the likenesse of any winged fowle that flyeth in the aire, the likenesse of any thing that creepeth on the ground, the likenesse of any fish that is in the waters beneath the earth.
lest Peradventure being deceived, you make you a graved Image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that flies in the air, the likeness of any thing that creeps on the ground, the likeness of any Fish that is in the waters beneath the earth.
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hee seeketh unto him a cunning workman, to prepare a graven Image, &c. As tor the words Imago and Idolum, if wee respect the originall, they are all one:
he seeks unto him a cunning workman, to prepare a graved Image, etc. As tor the words Imago and Idolum, if we respect the original, they Are all one:
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but Cardinall Cajetan also the images of the Angels in the Arke, Idola Cherubinorum. If wee regard the most common use of the words, they differ as mulier and scortum, that is, a woman and a strumpet. For as a woman abused or defiled by corporall fornication, is called a strumpet;
but Cardinal Cajetan also the Images of the Angels in the Ark, Idola Cherubinorum. If we regard the most Common use of the words, they differ as mulier and scortum, that is, a woman and a strumpet. For as a woman abused or defiled by corporal fornication, is called a strumpet;
The difference which Cardinall Bellarmine maketh between an Image and an Idoll (viz.) that an Idoll is the representation of that which hath no existence in nature;
The difference which Cardinal Bellarmine makes between an Image and an Idol (viz.) that an Idol is the representation of that which hath no existence in nature;
For the Cherubims in the A•ke were Images, yet never was there any thing in nature existent in such a forme as they were expressed, viz. in the face of a childe with six wings.
For the Cherubims in the A•ke were Images, yet never was there any thing in nature existent in such a Form as they were expressed, viz. in the face of a child with six wings.
And no man doubteth, but that the Image which Aaron made, the Nehustan which Hezekiah brake downe, Bell and the Dragon, Rempham, Baal, and Dagon were Idols,
And no man doubteth, but that the Image which Aaron made, the Nehushtan which Hezekiah brake down, Bell and the Dragon, Rempham, Baal, and Dagon were Idols,
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and therefore what arguments the ancient Fathers, Origen, Arnobius, Lactantius, and Minutius Felix use against the Heathenish Idols, will serve as strong weapons to knocke downe and batter in pieces all Popish Images.
and Therefore what Arguments the ancient Father's, Origen, Arnobius, Lactantius, and Minutius Felix use against the Heathenish Idols, will serve as strong weapons to knock down and batter in Pieces all Popish Images.
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why then lift yee not up your eyes to heaven, where yee know God sitteth in his majesty? why cast yee them downe? why in offering up your prayers to him turne yee to a carved stone or painted post? The use of an Image is, to preserve the memory of those that are dead or absent:
why then lift ye not up your eyes to heaven, where ye know God Sitteth in his majesty? why cast ye them down? why in offering up your Prayers to him turn ye to a carved stone or painted post? The use of an Image is, to preserve the memory of those that Are dead or absent:
and burne incense to it, and yet all this while make no reckoning at all of the goldsmith, whose creature it is? Questionlesse there can bee no visible or bodily image made to resemble the nature of the invisible God:
and burn incense to it, and yet all this while make no reckoning At all of the goldsmith, whose creature it is? Questionless there can be no visible or bodily image made to resemble the nature of the invisible God:
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but if wee will draw a picture of him, it must be in the table of our hearts, by expressing his divine vertues and attributes. Is not man himselfe made after Gods image? what an incongruity then were it for man to thinke of making or dedicating any other image to God, who is it himselfe? What abjectnesse and basenesse is it for him who beareth the image of the living God, to cast himselfe downe before,
but if we will draw a picture of him, it must be in the table of our hearts, by expressing his divine Virtues and attributes. Is not man himself made After God's image? what an incongruity then were it for man to think of making or dedicating any other image to God, who is it himself? What abjectness and baseness is it for him who bears the image of the living God, to cast himself down before,
and adore the images of dead men and women? We reade of a barbarous and savage act of a cruell tyrant, who bound living men to dead carkasses, till the one corrupted the other, and both rotted together.
and adore the Images of dead men and women? We read of a barbarous and savage act of a cruel tyrant, who bound living men to dead carcases, till the one corrupted the other, and both rotted together.
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Is not the cruelty of those Heathen Emperours as barbarous, who perforce couple the living images of God, the soules of men to dead images, to corrupt them thereby? Which of these battell-axes is not as serviceable altogether to knocke downe Popish Images,
Is not the cruelty of those Heathen emperors as barbarous, who perforce couple the living Images of God, the Souls of men to dead Images, to corrupt them thereby? Which of these battle-axes is not as serviceable altogether to knock down Popish Images,
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yet these played least in sight, and there were more than seventy times seven thousand in all Israel, that for ought appeares, either willingly or by constraint bowed to him) in like manner the Papists at this day brag of nothing so much,
yet these played least in sighed, and there were more than seventy times seven thousand in all Israel, that for ought appears, either willingly or by constraint bowed to him) in like manner the Papists At this day brag of nothing so much,
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as of the multitude of their professours, and paucitie or latencie of those, especially in former ages, that professed the reformed religion, or impugned the Roman faith.
as of the multitude of their professors, and paucity or latency of those, especially in former ages, that professed the reformed Religion, or impugned the Roman faith.
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3. As the priests of Baal called him Baal Samen, King or Lord of heaven, so doe the superstitious Papists call the blessed Virgin the Queene of heaven.
3. As the Priests of Baal called him Baal Samen, King or Lord of heaven, so do the superstitious Papists call the blessed Virgae the Queen of heaven.
as passable in Rome as Geneva? If there be any such, I need not apply to them this reprehension of my Prophet, How long halt yee between two opinions? The dumbe beast,
as passable in Room as Geneva? If there be any such, I need not apply to them this reprehension of my Prophet, How long halt ye between two opinions? The dumb beast,
as the Lady of Loretto, the Lady of Sichem, the Lady of Mount Seratto, the Lady of Hailes, Nostre Dame de Paris, de Rouen, &c. 5. As the servitours of Baal were distinguished into ordinary Priests and Chemarims, who were a peculiar order differing from the rest by their blacke habit:
as the Lady of Loretto, the Lady of Sichem, the Lady of Mount Seratto, the Lady of Hailes, Nostre Dame de paris, de Rouen, etc. 5. As the servitors of Baal were distinguished into ordinary Priests and Chemarims, who were a peculiar order differing from the rest by their black habit:
6. As the Priests of Baal used vaine repetitions of the name of their God in their prayers, crying, O Baal heare us, Baal heare us, &c. so doe Papists in their Jesus and Ladies Psalters much more often repeat the name of Jesus and our Lady, and, which I never read of the Baalites, they put a kind of religion in the number.
6. As the Priests of Baal used vain repetitions of the name of their God in their Prayers, crying, Oh Baal hear us, Baal hear us, etc. so do Papists in their jesus and Ladies Psalters much more often repeat the name of jesus and our Lady, and, which I never read of the Baalites, they put a kind of Religion in the number.
For yee shall reade in the Churches as yee passe by, many hundred, nay thousand yeeres of pardons liberally offered to all that devoutly say over so many Pater nosters or Ave Maries before such an Altar or Picture.
For ye shall read in the Churches as ye pass by, many hundred, nay thousand Years of Pardons liberally offered to all that devoutly say over so many Pater noster's or Have Mary's before such an Altar or Picture.
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and partake with us in the mysteries of salvation, and seed at our Lords board, should yet bow the knee to the Romish Baal, and so fall within the stroake of Elijahs reproofe, How long halt yee between two opinions? Should wee not much wrong our reformed Church, to surmise there should be any of her members subject to the infirmity,
and partake with us in the Mysteres of salvation, and seed At our lords board, should yet bow the knee to the Romish Baal, and so fallen within the stroke of Elijahs reproof, How long halt ye between two opinions? Should we not much wrong our reformed Church, to surmise there should be any of her members Subject to the infirmity,
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and cure their halting? Are there any that follow Baalim, or, to speake more properly, insist in the steps of Balaam, and for the wages of unrighteousnesse will as much as in them lyeth curse those whom God hath blessed? Are there any that lispe in the language of Canaan,
and cure their halting? are there any that follow Baalim, or, to speak more properly, insist in the steps of balaam, and for the wages of unrighteousness will as much as in them lies curse those whom God hath blessed? are there any that lisp in the language of Canaan,
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But I would that this larum of Elijah still rung in the eare of some of our great Statists, who in the height of their policy overreach their Religion,
But I would that this alarm of Elijah still rung in the ear of Some of our great Statists, who in the height of their policy overreach their Religion,
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and with great labour and industry he taught one of them to say, Salve Antoni Imperator, God save Emperour Anthony: and the other, Salve Auguste Imperator, All haile my Liege Augustus; and thereby howsoever the world went, he had a bird for the Conquerour:
and with great labour and industry he taught one of them to say, Salve Antoni Imperator, God save Emperor Anthony: and the other, Salve Auguste Imperator, All hail my Liege Augustus; and thereby howsoever the world went, he had a bird for the Conqueror:
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but if Popery be like to get the upper hand, they have a bird then that can sing, Ave Maria. Strange it is •hat in the cleare light of the Gospel wee should see so many Batts flying, which a man cannot tell what to make of, whether birds or mice.
but if Popery be like to get the upper hand, they have a bird then that can sing, Have Maria. Strange it is •hat in the clear Light of the Gospel we should see so many Bats flying, which a man cannot tell what to make of, whither Birds or mice.
If the image of this vice be so horrid and odious in nature, what shall wee judge of the vice it selfe in religion? I am sure God can better away with any sort of sinners than these:
If the image of this vice be so horrid and odious in nature, what shall we judge of the vice it self in Religion? I am sure God can better away with any sort of Sinners than these:
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strengthen he the sinewes of our faith, that we never halt between two opinions; enflame he our zeale, that we be never cold or lukewarme in the truth:
strengthen he the sinews of our faith, that we never halt between two opinions; inflame he our zeal, that we be never cold or lukewarm in the truth:
but in our understanding being rightly enformed and fully resolved of the orthodoxe faith, we may in the whole course of our life be conformed to it, reformed by it, zealous for it,
but in our understanding being rightly informed and Fully resolved of the orthodox faith, we may in the Whole course of our life be conformed to it, reformed by it, zealous for it,
NOt to suspect your memorie, or wrong your patience, by any needlesse repetition of what hath beene formerly observed out of the whole text joyntly, or the parts severally considered:
NOt to suspect your memory, or wrong your patience, by any needless repetition of what hath been formerly observed out of the Whole text jointly, or the parts severally considered:
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the drift of the Prophet Elijah in this sprightly reproofe, is to excite the King, Nobles and Commons of Israel to resolution and zeale, in the true and only worship of the true and only God;
the drift of the Prophet Elijah in this sprightly reproof, is to excite the King, Nobles and Commons of Israel to resolution and zeal, in the true and only worship of the true and only God;
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To displace and utterly overthrow them, and establish the contrarie vertues in the soule of every faithfull Israelite, is the direct intent of the Prophet:
To displace and utterly overthrow them, and establish the contrary Virtues in the soul of every faithful Israelite, is the Direct intent of the Prophet:
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yet if we consider the assembly before whom he spake, and the fact ensuing upon it, viz. the putting Baals priests to the sword, wee shall clearely perceive by the analogie, which is between the state of the whole body politique and the members thereof, that this text may be applyed to the decision of that great question now in agitation, in this and other Kingdomes, concerning the toleration of divers religions in the same State.
yet if we Consider the assembly before whom he spoke, and the fact ensuing upon it, viz. the putting Baal's Priests to the sword, we shall clearly perceive by the analogy, which is between the state of the Whole body politic and the members thereof, that this text may be applied to the decision of that great question now in agitation, in this and other Kingdoms, Concerning the toleration of diverse Religions in the same State.
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so the whole body of the Common-wealth then seemeth to halt betweene two opinions, when either no religion is by authoritie established, or divers publikely allowed.
so the Whole body of the Commonwealth then seems to halt between two opinions, when either no Religion is by Authority established, or diverse publicly allowed.
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Besides yee have here in the event ensuing, upon a motion made by the Prophet Elijah, a notable example to encourage all zealous Magistrates and Ministers in a good cause,
Beside ye have Here in the event ensuing, upon a motion made by the Prophet Elijah, a notable Exampl to encourage all zealous Magistrates and Ministers in a good cause,
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the Prophets and men of God were slaine, and their ensignes and streamers coloured with their bloud, the greatest part of the common souldiers fled treacherously to the enemy:
the prophets and men of God were slain, and their ensigns and streamers coloured with their blood, the greatest part of the Common Soldiers fled treacherously to the enemy:
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I therefore leave it, giving only this premonition, that in a deliberation of this nature, the reverend Prelates of the Church are to be of the Quorum. For first it is to be enquired,
I Therefore leave it, giving only this premonition, that in a deliberation of this nature, the reverend Prelates of the Church Are to be of the Quorum. For First it is to be inquired,
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and it being resolved in case of conscience that some kind of toleration is lawfull for some time to prevent a greater mischiefe, the Councell of State may then securely enquire,
and it being resolved in case of conscience that Some kind of toleration is lawful for Some time to prevent a greater mischief, the Council of State may then securely inquire,
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They are also seriously to consider whether the cockle and darnell be sowne so thicke and spread so farre, that it cannot bee weeded out without the spoile of much good corne.
They Are also seriously to Consider whither the cockle and darnel be sown so thick and spread so Far, that it cannot be weeded out without the spoil of much good corn.
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But because it better sorteth with my profession to handle states of controversies, than controversie of State, I will rather apply this reproofe of Elijah, to deterre all that travell in these parts from that dangerous evill and mischiefe, into which many fall, by seeing the free exercise of two contrary religions, to wit, either indifferency, or flat Atheisme.
But Because it better sorts with my profession to handle states of controversies, than controversy of State, I will rather apply this reproof of Elijah, to deter all that travel in these parts from that dangerous evil and mischief, into which many fallen, by seeing the free exercise of two contrary Religions, to wit, either indifferency, or flat Atheism.
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and their hearts from you? If you account them as capitall enemies who seek the ruine of your estate, can you esteem otherwise of them, who seek the utter ruine and overthrow of your soules? Pliny writeth of certaine Serpents in Tyrinth,
and their hearts from you? If you account them as capital enemies who seek the ruin of your estate, can you esteem otherwise of them, who seek the utter ruin and overthrow of your Souls? pliny Writeth of certain Serpents in tyrinth,
It may be some may have such an opinion, that the Priests and Jesuits, and other Papists of their owne country, which they meet withall in these parts, have no will or power to hurt them;
It may be Some may have such an opinion, that the Priests and Jesuits, and other Papists of their own country, which they meet withal in these parts, have no will or power to hurt them;
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but I beseech them to consider that the Panther hideth her ougly visage, which would terrifie any other beast to come neere her, that shee may the better allure them by the sweet smell of her body;
but I beseech them to Consider that the Panther Hideth her ugly visage, which would terrify any other beast to come near her, that she may the better allure them by the sweet smell of her body;
may wee be partakers of such prayers as are offered to them? It was unlawfull for them to sit at the same table with idolaters when they kept their solemne feast:
may we be partakers of such Prayers as Are offered to them? It was unlawful for them to fit At the same table with Idolaters when they kept their solemn feast:
can it be lawfull for us to stand at the same Altar with them? Beloved, thinke againe and againe upon those fearfull menaces, If any man worship the beast and his image,
can it be lawful for us to stand At the same Altar with them? beloved, think again and again upon those fearful menaces, If any man worship the beast and his image,
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At our first Metriculation (if I may so speake) into the Universitie of Christs Catholique Church, wee are required to subscribe to these three prime verities, 1. That there is a Deitie 1. Above all. 2. Over all. 3. In all. 2. That this Deitie is one. 3. That in this Unitie there is a Trinitie of persons.
At our First Metriculation (if I may so speak) into the university of Christ Catholic Church, we Are required to subscribe to these three prime verities, 1. That there is a Deity 1. Above all. 2. Over all. 3. In all. 2. That this Deity is one. 3. That in this Unity there is a Trinity of Persons.
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let it incite you to compassionate the blindnesse and ignorance of so many silly soules nuzzled in superstition, who verifie the speech of the Psalmist, They that worship idols are like unto them, they have eyes and see not the wonderfull things of Gods Law, they have eares and heare not the word of life, they have hands and handle not the seales of grace, they have feet and walke not in the wayes of Gods commandements.
let it incite you to compassionate the blindness and ignorance of so many silly Souls nuzzled in Superstition, who verify the speech of the Psalmist, They that worship Idols Are like unto them, they have eyes and see not the wonderful things of God's Law, they have ears and hear not the word of life, they have hands and handle not the Seals of grace, they have feet and walk not in the ways of God's Commandments.
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What a lamentable thing is it, to see the living image of God to fall downe before a dead and dumb picture? for men endued with sense and reason, to worship unreasonable and senslesse metall? wise men to aske counsell of stocks and stones? for them who in regard of their soules are nobly descended from Heaven, to doe homage and performe religious services and devotions to the vilest and basest creatures upon the earth,
What a lamentable thing is it, to see the living image of God to fallen down before a dead and dumb picture? for men endued with sense and reason, to worship unreasonable and senseless metal? wise men to ask counsel of stocks and stones? for them who in regard of their Souls Are nobly descended from Heaven, to do homage and perform religious services and devotions to the Vilest and Basest creatures upon the earth,
yea to dust and rottennesse? How much are wee bound to render perpetuall thanks to God, who hath opened our eyes that wee see the grossnesse of their superstition,
yea to dust and rottenness? How much Are we bound to render perpetual thanks to God, who hath opened our eyes that we see the grossness of their Superstition,
Turne we the Rhetoricke of this text into Logicke, and the Dilemma consisting of two suppositions into two doctrinall positions, the points which I am to cleare to your understanding,
Turn we the Rhetoric of this text into Logic, and the Dilemma consisting of two suppositions into two doctrinal positions, the points which I am to clear to your understanding,
the Decalogue, Lords prayer, and Creed, all three begin with one God, to teach us, 1. Religious worship of one God. 2. Zealous devotion to one God. 3. Assured confidence in one God.
the Decalogue, lords prayer, and Creed, all three begin with one God, to teach us, 1. Religious worship of one God. 2. Zealous devotion to one God. 3. Assured confidence in one God.
We acknowledge 1. A Deitie against all Atheists. 2. The Unitie of this Deitie against all Paynims. 3. A Trinitie in this Unitie against all Jewes, Mahumetans, and Heretiques.
We acknowledge 1. A Deity against all Atheists. 2. The Unity of this Deity against all Pagans. 3. A Trinity in this Unity against all Jews, Mahometans, and Heretics.
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yet the verb Bara is in the singular number, to signifie the Trinitie in the Unitie: & howsoever we find the Lord rained upon Sodome & Gomorrah brimstone & fire from the Lord out of heaven:
yet the verb Bara is in the singular number, to signify the Trinity in the Unity: & howsoever we find the Lord reigned upon Sodom & Gomorrah brimstone & fire from the Lord out of heaven:
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In the mysterie of the Trinitie there is alius and alius, not aliud and aliud: on the contrarie, in the mysterie of the incarnation of our Lord and Saviour, there is not alius and alius, but aliud and aliud; in the one diversity of persons in one nature, in the other diversity of natures in one person.
In the mystery of the Trinity there is alius and alius, not Aliud and Aliud: on the contrary, in the mystery of the incarnation of our Lord and Saviour, there is not alius and alius, but Aliud and Aliud; in the one diversity of Persons in one nature, in the other diversity of nature's in one person.
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because nothing but the Deitie can satisfie the desire of the reasonable soule, and because in the highest and chiefest of all good, there must needs be an infinitie of good, otherwise we might conceive a better and more desirable good;
Because nothing but the Deity can satisfy the desire of the reasonable soul, and Because in the highest and chiefest of all good, there must needs be an infinity of good, otherwise we might conceive a better and more desirable good;
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This argument may be illustrated by the fact and apophthegme of the Grand Seignior, who when his sonne Mustaphas returning from Persia was received and entertained with great shouts and acclamations of all the people, he commanded him presently to be slaine before him,
This argument may be illustrated by the fact and apophthegm of the Grand Seignior, who when his son Mustaphas returning from Persiam was received and entertained with great shouts and acclamations of all the people, he commanded him presently to be slain before him,
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Lactantius also harpeth upon this string, There cannot be many masters in one family, many Pilots in one ship, many Generalls in one armie, many Kings in one Realme, many sunnes in one firmament, many soules in one body;
Lactantius also harpeth upon this string, There cannot be many Masters in one family, many Pilots in one ship, many Generals in one army, many Kings in one Realm, many suns in one firmament, many Souls in one body;
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Orpheus calleth God the one true and first great begotten, because before him nothing was begotten, whose nature because he could not conceive, he saith he was borne of immense aire.
Orpheus calls God the one true and First great begotten, Because before him nothing was begotten, whose nature Because he could not conceive, he Says he was born of immense air.
NONLATINALPHABET. Pythagoras termeth him Animam mundi; and Anaxagoras, Mentem infinitam; Seneca, Rector of the whole world, and God of heaven and all gods.
. Pythagoras termeth him Animam mundi; and Anaxagoras, Mentem infinitam; Senecca, Rector of the Whole world, and God of heaven and all God's.
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and of the Greekes, who multiply their Gods according to the number of their cities: and of the Romans, Qui cum omnibus gentibus dominarentur omnium gentium servierunt erroribus:
and of the Greeks, who multiply their God's according to the number of their cities: and of the Roman, Qui cum omnibus gentibus dominarentur omnium gentium servierunt erroribus:
There was no starre almost in the skie, no affection in the minde, no flower in the garden, no beast in the field, no thing almost so vile and abject in the world, which some of the Heathen deified not;
There was no star almost in the sky, no affection in the mind, no flower in the garden, no beast in the field, no thing almost so vile and abject in the world, which Some of the Heathen deified not;
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The two former the Apostle inferreth in that verse, wherein hee declineth, NONLATINALPHABET: surely there can bee no verity of unity, where there is no unity of verity.
The two former the Apostle infers in that verse, wherein he declineth,: surely there can be no verity of unity, where there is no unity of verity.
if there bee no name under heaven by which we may be saved, but the name of Jesus Christ, it insueth hereupon, which serveth wonderfully for our everlasting comfort,
if there be no name under heaven by which we may be saved, but the name of jesus christ, it ensueth hereupon, which serves wonderfully for our everlasting Comfort,
and the terrour and confusion of all Infidels, that onely the Christian can be saved. The Poets fained that the way to heaven was via lactea, a milkie way:
and the terror and confusion of all Infidels, that only the Christian can be saved. The Poets feigned that the Way to heaven was via lactea, a milky Way:
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but also are redeemed by one bloud, the bloud of Christ, and participate also of one bloud in the Sacrament? Where the union is or should be firmer, the division is alwayes fowler:
but also Are redeemed by one blood, the blood of christ, and participate also of one blood in the Sacrament? Where the Union is or should be firmer, the division is always Fowler:
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so in our Church one saith, I am of Luther; another, I am of Calvin; another, I am of Zwinglius? Is Christ divided? Is the reformed religion deformed? Is not this a cunning sleight of Satan to divide us one from another, that so he may prevaile against us all,
so in our Church one Says, I am of Luther; Another, I am of calvin; Another, I am of Zwinglius? Is christ divided? Is the reformed Religion deformed? Is not this a cunning sleight of Satan to divide us one from Another, that so he may prevail against us all,
as Horatius did against the Curiatii: the manner whereof Livie describeth at large, it being agreed by both armies of the Romans and the Albans, for the sparing of much bloud-shed, to put the triall of all to the issue of a battaile between six brethren, three on the one side the sonnes of Curatius, and three on the other side the sonnes of Horatius: While the Curatii were united,
as Horatius did against the Curiatii: the manner whereof Livy Describeth At large, it being agreed by both armies of the Roman and the Albans, for the sparing of much bloodshed, to put the trial of all to the issue of a battle between six brothers, three on the one side the Sons of Curatius, and three on the other side the Sons of Horatius: While the Curatii were united,
so deepe, that it was impossible to transport his army that way, he suddenly caused it to be divided into many channels, whereby the maine river sunke so on the sudden, that with great facilitie hee passed it over and tooke the citie.
so deep, that it was impossible to transport his army that Way, he suddenly caused it to be divided into many channels, whereby the main river sunk so on the sudden, that with great facility he passed it over and took the City.
The division among the Trojans brought in the Grecians, the divisions among the Grecians brought in Philip, the division of the Assyrian Monarchie brought in the Persian, of the Persian brought in the Macedonian, of the Macedonian brought in the Roman, of the Roman brought in the Turke.
The division among the Trojans brought in the Greeks, the divisions among the Greeks brought in Philip, the division of the assyrian Monarchy brought in the Persian, of the Persian brought in the Macedonian, of the Macedonian brought in the Roman, of the Roman brought in the Turk.
The barbarous Souldiers, beloved Christians, divided not Christs coat, shall wee rend and teare asunder his body by schisme and faction? The lines, the neerer they come to the center, the neerer they are one to another:
The barbarous Soldiers, Beloved Christians, divided not Christ coat, shall we rend and tear asunder his body by Schism and faction? The lines, the nearer they come to the centre, the nearer they Are one to Another:
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happy shall hee be that rewardeth thee, as thou hast served us. Right Honourable, &c. WHat a storme is in the skie, that a vehement passion is in the mind;
happy shall he be that Rewardeth thee, as thou hast served us. Right Honourable, etc. WHat a storm is in the sky, that a vehement passion is in the mind;
when the insolent Conquerours, adding affliction to their affliction, and gall to their wormwood, in a flouting and jeering manner called for their Hebrew songs and melody in that their heavie and dolefull estate.
when the insolent Conquerors, adding affliction to their affliction, and Gall to their wormwood, in a flouting and jeering manner called for their Hebrew songs and melody in that their heavy and doleful estate.
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what with indignation against such savage and barbarous usage, the people of God over-cast as it were with a blacke and dismall cloud, partly breake out into direfull execrations,
what with Indignation against such savage and barbarous usage, the people of God overcast as it were with a black and dismal cloud, partly break out into direful execrations,
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like thunder and lightening, ver. 7, 8, 9. partly vent their griefe in sighes, ver. 4, 5, 6. partly resolve it into a shower of teares, ver. 1. Edome is blasted as it were with lightening for her wicked words, ver. 7. and Babylon is struck with a thunder-bolt for her cruell deeds against Gods People, City,
like thunder and lightning, ver. 7, 8, 9. partly vent their grief in sighs, ver. 4, 5, 6. partly resolve it into a shower of tears, ver. 1. Edom is blasted as it were with lightning for her wicked words, ver. 7. and Babylon is struck with a thunderbolt for her cruel Deeds against God's People, city,
Roses lose not their naturall smell by transplantation, but (as Pliny observeth) grow more fragrant thereby. It is so with men, the naturall affection they beare to their country is rather increased than decreased by peregrination;
Roses loose not their natural smell by transplantation, but (as pliny observeth) grow more fragrant thereby. It is so with men, the natural affection they bear to their country is rather increased than decreased by peregrination;
as the sighes which the captive Jewes breathe out in this Psalme, and the plentifull teares which they shed by the waters of Babylon, may be abundant proofes unto us.
as the sighs which the captive Jews breathe out in this Psalm, and the plentiful tears which they shed by the waters of Babylon, may be abundant proofs unto us.
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2. The inhumane cruelty of the Babylonians, who not content to banish them out of their native country, endeavoured also to banish all naturall affection out of their mindes, requiring from them light and merry songs in this their great heavinesse.
2. The inhumane cruelty of the Babylonians, who not content to banish them out of their native country, endeavoured also to banish all natural affection out of their minds, requiring from them Light and merry songs in this their great heaviness.
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In the patheticall imprecation note we particularly, 1. The curse it selfe, Remember. 2. The parties accursed, The children of Edome. 3. The cause why they are accursed, their words steeped in the gall of malice, Downe with it, downe with it to the ground.
In the pathetical imprecation note we particularly, 1. The curse it self, remember. 2. The parties accursed, The children of Edom. 3. The cause why they Are accursed, their words steeped in the Gall of malice, Down with it, down with it to the ground.
O visit mee with thy salvation, that I may see the good of thy chosen, that I may rejoyce in the gladnesse of thy nation, that I may glory with thine inheritance.
Oh visit me with thy salvation, that I may see the good of thy chosen, that I may rejoice in the gladness of thy Nation, that I may glory with thine inheritance.
Are wee not brethren? If then we have hard measure offered unto us, why doe we not complaine to our heavenly Father? Why doe wee not powre out our groanes into his bosome either in the words of Brutus, NONLATINALPHABET? Or rather in the words of David, Plead thou my cause, O Lord, with them that strive with mee, fight against them that fight against mee? Or of the slaine under the Altar, How long, O Lord holy and true, doest thou not judge and avenge our bloud on them that dwell upon the earth?
are we not brothers? If then we have hard measure offered unto us, why do we not complain to our heavenly Father? Why do we not pour out our groans into his bosom either in the words of Brutus,? Or rather in the words of David, Plead thou my cause, Oh Lord, with them that strive with me, fight against them that fight against me? Or of the slain under the Altar, How long, Oh Lord holy and true, dost thou not judge and avenge our blood on them that dwell upon the earth?
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and yet in the sense as sharp as swords? What then? may the children of blessing curse? Is not cursing accursed by the Prophet? His mouth is full of cursing.
and yet in the sense as sharp as swords? What then? may the children of blessing curse? Is not cursing accursed by the Prophet? His Mouth is full of cursing.
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Are not curses fitly compared to arrowes shot bolt upright, which fall downe upon the head of him that drawes the bow? Doth not our blessed Saviour command us to blesse them that curse us? And doth not the Apostle repeat it againe and againe for feare we should forget it, Blesse them that persecute you, blesse (I say) and curse not? Are not cursed speakers sharply censured by the Apostle,
are not curses fitly compared to arrows shot bolt upright, which fallen down upon the head of him that draws the bow? Does not our blessed Saviour command us to bless them that curse us? And does not the Apostle repeat it again and again for Fear we should forget it, Bless them that persecute you, bless (I say) and curse not? are not cursed Speakers sharply censured by the Apostle,
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He distinguisheth also of temporall and eternall evills, and he is of opinion, that in some case temporall evills may be wished to our enemies, because they may turne to their good; but in no wise eternall.
He Distinguisheth also of temporal and Eternal evils, and he is of opinion, that in Some case temporal evils may be wished to our enemies, Because they may turn to their good; but in no wise Eternal.
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Pareus having distinguished of humane imprecations and divine, and subdivided these either into immediate or mediate, determineth, that observing some conditions, wee may without sinne curse some kind of men.
Pareus having distinguished of humane imprecations and divine, and subdivided these either into immediate or mediate, determineth, that observing Some conditions, we may without sin curse Some kind of men.
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For this kind of cursing is not properly malediction, but prediction; neither is it spoken voto optantium, sed spiritu prophetantium, as Saint Austine teacheth us to distinguish.
For this kind of cursing is not properly malediction, but prediction; neither is it spoken voto optantium, sed spiritu prophetantium, as Saint Augustine Teaches us to distinguish.
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2. Men endued with ecclesiasticall power may pronounce Anathema's, deliver to Sathan, and curse obstinate heretickes and contemners of ecclesiasticall discipline.
2. Men endued with ecclesiastical power may pronounce Anathema's, deliver to Sathan, and curse obstinate Heretics and contemners of ecclesiastical discipline.
Howbeit, the Church must be sparing of these thunder-bolts of execration and excommunication, remembring alwayes that this power is given to them for edification, not for destruction.
Howbeit, the Church must be sparing of these thunderbolts of execration and excommunication, remembering always that this power is given to them for edification, not for destruction.
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For it is most true, that the Athenian Priest answered to those that would have had her curse Alcibiades: Priests (saith shee) are appointed to blesse, not to curse;
For it is most true, that the Athenian Priest answered to those that would have had her curse Alcibiades: Priests (Says she) Are appointed to bless, not to curse;
3. Men neither inspired by God, nor authorized by the Church, yet may and ought to pray against the kingdome of Sathan and members of Antichrist in generall,
3. Men neither inspired by God, nor authorized by the Church, yet may and ought to pray against the Kingdom of Sathan and members of Antichrist in general,
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This red broth bought at such a price, was ever after cast in Esau his dish, and from it hee was called Edome, and all his posterity Edomites or Idumeans,
This read broth bought At such a price, was ever After cast in Esau his dish, and from it he was called Edom, and all his posterity Edomites or Idumeans,
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a bloudy generation, of the right bloud of Esau. For as he sought the life of his brother Jacob, so they ever plotted the ruine and destruction of the Jewes their brethren;
a bloody generation, of the right blood of Esau For as he sought the life of his brother Jacob, so they ever plotted the ruin and destruction of the Jews their brothers;
and rewarded them as they had served their brethren, to fulfill the prophecies of Jeremy and Obadiah: For thy cruelty against thy brother Jacob shame shall cover thee. In the day that thou stoodest on the other side;
and rewarded them as they had served their brothers, to fulfil the prophecies of Jeremiah and Obadiah: For thy cruelty against thy brother Jacob shame shall cover thee. In the day that thou stoodst on the other side;
and by the spirit of prophesie promising Cyrus good successe in his enterprise against Babylon. O daughter of Babylon, that is, City of Babylon, by an elegant Hebraisme;
and by the Spirit of prophesy promising Cyrus good success in his enterprise against Babylon. Oh daughter of Babylon, that is, city of Babylon, by an elegant Hebraism;
This latter not only the ancient Fathers, Irenaeus, Tertullian, Saint Jerome, and Saint Austine, but also the Jesuites themselves, Ribera, Vegas, and Bellarmine put upon the racke,
This latter not only the ancient Father's, Irnaeus, Tertullian, Saint Jerome, and Saint Augustine, but also the Jesuits themselves, Ribera, Vegas, and Bellarmine put upon the rack,
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and ver. 17. Shee is said to sit upon a beast, having seven heads, which are seven hills, ver. 9. Now there was no City in the world which ruled over the Kings of the earth at that time when St. John wrote but Rome:
and ver. 17. She is said to fit upon a beast, having seven Heads, which Are seven hills, ver. 9. Now there was no city in the world which ruled over the Kings of the earth At that time when Saint John wrote but Rome:
which is therefore called septi-collis urbs, and her inhabitants in Tertullians time septem collium plebs, and the chiefest feast which they kept in December upon those seven hills, septi-montium. What of all this will some Papists say? let the daughter of Babylon be the mother of fornications, let the speech of Saint Austine be as true as it is elegant, Babylon quasi prima Roma, Roma quasi secunda Babylon, what will ensue hereupon? nothing but this, That the Pope is Antichrist.
which is Therefore called Septuagint Urbs, and her inhabitants in Tertullia's time September collium plebs, and the chiefest feast which they kept in December upon those seven hills, septi-montium. What of all this will Some Papists say? let the daughter of Babylon be the mother of fornications, let the speech of Saint Augustine be as true as it is elegant, Babylon quasi prima Roma, Roma quasi Secunda Babylon, what will ensue hereupon? nothing but this, That the Pope is Antichrist.
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and therefore must be accomplished in the reigne of Popes, who are the seventh head of the Beast, that is, the seventh forme of government of that City. Five were fallen in Saint Johns time (viz.) Kings, Consuls, Tribunes, Dictators, Decemvirs:
and Therefore must be accomplished in the Reign of Popes, who Are the seventh head of the Beast, that is, the seventh Form of government of that city. Five were fallen in Saint Johns time (viz.) Kings, Consuls, Tribunes, Dictators, Decemvirs:
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But because ye may suspect, that out of prejudicate opinion against the Pope, we wrest these Sciptures against the See of Rome, I will bring in all my evidence at this time against the Pope out of the writings of the ancient Fathers, who cannot be thought to deprave Scriptures out of an ill affection to Rome.
But Because you may suspect, that out of prejudicate opinion against the Pope, we wrest these Scriptures against the See of Room, I will bring in all my evidence At this time against the Pope out of the writings of the ancient Father's, who cannot be Thought to deprave Scriptures out of an ill affection to Room.
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yet even then they conceived that she would in time become the Whore of Babylon. For Irenaeus calculating the number of the Beast 666. maketh of it this word, NONLATINALPHABET, The name of Latinus (saith he) containeth the number 666. and is very likely to be the name of the Beast: for they are the Latines that now reigne.
yet even then they conceived that she would in time become the Whore of Babylon. For Irnaeus calculating the number of the Beast 666. makes of it this word,, The name of Latinus (Says he) Containeth the number 666. and is very likely to be the name of the Beast: for they Are the Latins that now Reign.
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The Romane Empire is fallen long since, being divided into ten kingdomes to wit, of the Almanes, England, France, Spaine, Denmarke, Scotland, Poland, Navarre, Hungary, Naples, and Sicilie.
The Roman Empire is fallen long since, being divided into ten kingdoms to wit, of the Almains, England, France, Spain, Denmark, Scotland, Poland, Navarre, Hungary, Naples, and Sicily.
the lesser marvell that many in succeeding ages, as Echardus, Otho Frisingensis, Robert Grosthead, Dulcinus Navarenus, Marsilius Patavinus, Dantes, Michael Cesenus, Johannes de Rupe-scissa, Franciscus Petrarcha, Henricus de Hassia, Walter Brute, John Huz, Johannes de Vesalia, & divers others hit him full,
the lesser marvel that many in succeeding ages, as Echardus, Otho Freisingensis, Robert Grosseteste, Dulcinus Navarenus, Marsilius Patavinus, Dantes, Michael Cesenus, Johannes the Rupe-scissa, Francis Petrarcha, Henricus de Hassia, Walter Brute, John Huz, Johannes de Vesalia, & diverse Others hit him full,
For they as being neere him, saw in him cleerly all those markes, whereby Saint Paul and Saint John describe that man of sinne, and son of perdition. from which we thus argue:
For they as being near him, saw in him clearly all those marks, whereby Saint Paul and Saint John describe that man of sin, and son of perdition. from which we thus argue:
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By Pope we understand not this or that Pope in individuo, but rather in specie, or to speak more properly, the whole succession of Popes, from Boniface the third,
By Pope we understand not this or that Pope in Individuo, but rather in specie, or to speak more properly, the Whole succession of Popes, from Boniface the third,
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or at least Gregory the seventh, otherwise called Heldebrand. As the word Divell in the New Testament for the most part signifieth not any particular spirit,
or At least Gregory the seventh, otherwise called Hildebrand. As the word devil in the New Testament for the most part signifies not any particular Spirit,
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Now in the Bishops of Rome after Boniface and Heldebrand, we find the name, the seat, the apparrell, the pride, the cruelty, the idolatry, the covetousnesse, the imposture, the power, and the fortune of Antichrist.
Now in the Bishops of Room After Boniface and Hildebrand, we find the name, the seat, the apparel, the pride, the cruelty, the idolatry, the covetousness, the imposture, the power, and the fortune of Antichrist.
2. The seat of Antichrist is a City built upon seven hills that ruleth over the whole world: this City Propertius will tell you to be Rome, Septem urbs clara jugis, toti quae praesidet orbi.
2. The seat of Antichrist is a city built upon seven hills that Ruleth over the Whole world: this city Propertius will tell you to be Room, September Urbs Clara jugis, Totius Quae praesidet Orbi.
I need not apply this note, both their owne and our stories relate of many thousands by the Popes meanes put to death for the profession of the Gospel, under the names of Lionists, Waldenses, Albigenses, Wickliffists, Hussites, Lutherans, Calvinists, and Hugonots. 4. Imposture:
I need not apply this note, both their own and our stories relate of many thousands by the Popes means put to death for the profession of the Gospel, under the names of Lionists, Waldenses, Albigenses, Wickliffists, Hussites, Lutherans, Calvinists, and Huguenots. 4. Imposture:
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Now the wares wherewith the Whore of Babylon deceiveth the world, what are they but her pardons, indulgences, hallowed beads, medalls, Agnus Dei's, and the like?
Now the wares wherewith the Whore of Babylon deceives the world, what Are they but her Pardons, Indulgences, hallowed beads, medals, Agnus Dei's, and the like?
This agreeth to the Papacy and Pope, who resembleth Christ, whose Vicar he calleth himselfe, and arrogateth to himselfe Christs double power, both Kingly and Priestly.
This agreeth to the Papacy and Pope, who resembles christ, whose Vicar he calls himself, and arrogateth to himself Christ double power, both Kingly and Priestly.
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He exerciseth also the power of the first beast, to wit, the Romane Empire described by seven heads and ten hornes, because as the first beast, the Romane Empire by power and temporall authority,
He Exerciseth also the power of the First beast, to wit, the Roman Empire described by seven Heads and ten horns, Because as the First beast, the Roman Empire by power and temporal Authority,
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The Edomites the instigators of the Babylonians, and partners with them in the spoyle of the Israelites, may well represent unto us Romish Priests and Jesuited Papists, rightly to be termed Edomites from Edome, signifying red or bloudy. For a bloudy generation they are,
The Edomites the instigators of the Babylonians, and partners with them in the spoil of the Israelites, may well represent unto us Romish Priests and Jesuited Papists, rightly to be termed Edomites from Edom, signifying read or bloody. For a bloody generation they Are,
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These verily seeme the naturall sonnes of Esau, who hated Jacob because God loved him, and sought to destroy him and his posterity because their father blessed them;
These verily seem the natural Sons of Esau, who hated Jacob Because God loved him, and sought to destroy him and his posterity Because their father blessed them;
They had thought in their mindes, as we reade, Genes. 27. The daies of mourning will come shortly, and then wee will kill Jacob. But blessed be the God of Jacob, who delivered his annointed from the power of the sword.
They had Thought in their minds, as we read, Genesis. 27. The days of mourning will come shortly, and then we will kill Jacob. But blessed be the God of Jacob, who Delivered his anointed from the power of the sword.
even so our English Papists, though they are our kinsmen and countri-men, yet since Pope Pius his excommunication of Queen ELIZABETH, they have proved the most dangerous enemies both of our Church and State:
even so our English Papists, though they Are our kinsmen and countrymen, yet since Pope Pius his excommunication of Queen ELIZABETH, they have proved the most dangerous enemies both of our Church and State:
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so these not content to plot treasons, sow sedition, stirre up rebellion in our kingdome, have dealt with forraine Kings & States to invade our Kingdome,
so these not content to plot treasons, sow sedition, stir up rebellion in our Kingdom, have dealt with foreign Kings & States to invade our Kingdom,
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What pity is it that our Rebecca should have her bowells rent within her by two such children striving in her wombe? It followeth, In the day of Jerusalem.
What pity is it that our Rebecca should have her bowels rend within her by two such children striving in her womb? It follows, In the day of Jerusalem.
Jerusalem had a day, after which she slept in dust; & the daughter of Babylon appointed a day for England, a fatall and dismall day, a blacke and gloomy day,
Jerusalem had a day, After which she slept in dust; & the daughter of Babylon appointed a day for England, a fatal and dismal day, a black and gloomy day,
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and 36. barrells of gun-powder, like so many great peeces of Ordnance full charged, and ready to bee shot off all at once, to blow up the house of Parliament, with the royall stocke,
and 36. barrels of gunpowder, like so many great Pieces of Ordnance full charged, and ready to be shot off all At once, to blow up the house of Parliament, with the royal stock,
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Remember, O Lord, the children of Edome in that day, or rather for that day, in which (shall I say) they said, Raze it, raze it to the very foundation? they more than said it,
remember, Oh Lord, the children of Edom in that day, or rather for that day, in which (shall I say) they said, Raze it, raze it to the very Foundation? they more than said it,
or cried it, they would have thundered it out; they assayed it, they did what they could to raze it. For they planted their murdering artillery at the very foundation of it.
or cried it, they would have thundered it out; they assayed it, they did what they could to raze it. For they planted their murdering Artillery At the very Foundation of it.
and their rage, for it was furious, nay barbarous, nay prodigious, to cut off root and branch at once, to beat downe City and Temple with one blow, to snatch away on the sudden the King and Prince, Queen and Nobles, Bishops and Judges, Barons and Burgesses, Papists and Protestants, Friends and Enemies,
and their rage, for it was furious, nay barbarous, nay prodigious, to Cut off root and branch At once, to beatrice down city and Temple with one blow, to snatch away on the sudden the King and Prince, Queen and Nobles, Bishops and Judges, Barons and Burgesses, Papists and Protestants, Friends and Enemies,
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Though ye cannot now with Mary Magdalen reach up to his head to breake a boxe of Spicknard, and powre it on him, yet ye can annoint him in his sicke and sore, comfort him in his afflicted, provide for him in his famished, relieve him in his oppressed,
Though you cannot now with Marry Magdalen reach up to his head to break a box of Spicknard, and pour it on him, yet you can anoint him in his sick and soar, Comfort him in his afflicted, provide for him in his famished, relieve him in his oppressed,
It is not sufficient for you to lift up your hands in prayer and thanksgiving, ye must stretch them out in pious and charitable contributions: for with such sacrifices God is well pleased.
It is not sufficient for you to lift up your hands in prayer and thanksgiving, you must stretch them out in pious and charitable contributions: for with such Sacrifices God is well pleased.
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And if ever such sacrifices are due to him, now especially upon the yeerly returne of the feast wee celebrate for the preservation of our King and Kingdome, Church and Common-wealth, Nobles and Commons, Goods and Lands,
And if ever such Sacrifices Are due to him, now especially upon the yearly return of the feast we celebrate for the preservation of our King and Kingdom, Church and Commonwealth, Nobles and Commons, Goods and Lands,
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nay Religion and Lawes from the vault of destruction. Remember, O Lord, the children of Edome in that day what they said, Novelties shall passe with a crack,
nay Religion and Laws from the vault of destruction. remember, Oh Lord, the children of Edom in that day what they said, Novelties shall pass with a Crac,
and if she will not stoop nor repent her of her spirituall fornication & savage cruelty against the professours of the truth, reward her as shee hath served us.
and if she will not stoop nor Repent her of her spiritual fornication & savage cruelty against the professors of the truth, reward her as she hath served us.
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and grant that as they all agree in the love of the same truth, so they may seek that truth in love, and that their love may abound yet more and more in knowledge and all judgement, that they may discerne those things that differ,
and grant that as they all agree in the love of the same truth, so they may seek that truth in love, and that their love may abound yet more and more in knowledge and all judgement, that they may discern those things that differ,
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THE WATCHFULL SENTINELL. A Sermon preached the fifth of November. THE LXI. SERMON. PSAL. 121.4. Behold, he that keepeth Israel shall neither slumber nor sleepe.
THE WATCHFUL SENTINELL. A Sermon preached the fifth of November. THE LXI. SERMON. PSALM 121.4. Behold, he that Keepeth Israel shall neither slumber nor sleep.
and raze it out of the memory of all men, by giving it out where they see the coast cleare, and none to encounter their falshood, that the ground of this dayes devotion was a fiction of ours, not a designe of theirs;
and raze it out of the memory of all men, by giving it out where they see the coast clear, and none to encounter their falsehood, that the ground of this days devotion was a fiction of ours, not a Design of theirs;
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and solemnity of all corresponding rites and ceremonies, that the voyce of our thanksgiving, and the sound of Gods praise for so great a deliverance, may ring to the ends of the earth,
and solemnity of all corresponding Rites and ceremonies, that the voice of our thanksgiving, and the found of God's praise for so great a deliverance, may ring to the ends of the earth,
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This wee ought in speciall to owne, because it presenteth to all thankfull hearts, a speciall act of Gods watchfull care over our Church, our Nation, yea and this place.
This we ought in special to own, Because it presents to all thankful hearts, a special act of God's watchful care over our Church, our nation, yea and this place.
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To which purpose I have made choyce of this verse for my text, taken out of a Psalme of degrees, that I might thereby raise my meditations and your affections to the height of this feast.
To which purpose I have made choice of this verse for my text, taken out of a Psalm of Degrees, that I might thereby raise my meditations and your affections to the height of this feast.
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But before I enter upon the parts of this Psalme, it will be requisite that I cleare the title, a Song of degrees. If the meaning be as some translate the words, Shur hamagnaloth, Canticum excellentissimum, an excellent song, as we read, Adam hamagnaloth, a man of eminent degree;
But before I enter upon the parts of this Psalm, it will be requisite that I clear the title, a Song of Degrees. If the meaning be as Some translate the words, Shur Hamagnaloth, Canticum excellentissimum, an excellent song, as we read, Adam Hamagnaloth, a man of eminent degree;
are not all the other Psalmes likewise excellent songs? Why then hath this onely, with some few that follow it, the garland set upon it? Some will have these fifteene Psalmes beginning from the 120. to have the name of songs of degrees, NONLATINALPHABET,
Are not all the other Psalms likewise excellent songs? Why then hath this only, with Some few that follow it, the garland Set upon it? some will have these fifteene Psalms beginning from the 120. to have the name of songs of Degrees,,
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or NONLATINALPHABET, from the history, others from the ceremony, a third sort from the musicke, and the fourth from the matter and speciall contents of them.
or, from the history, Others from the ceremony, a third sort from the music, and the fourth from the matter and special contents of them.
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2. They who deduce it from the sacred rite or ceremony used in the singing of them, relate that the Priest sang these Psalmes Hamagnaloth, or NONLATINALPHABET, upon the staires or steps,
2. They who deduce it from the sacred rite or ceremony used in the singing of them, relate that the Priest sang these Psalms hamagnaloth, or, upon the stairs or steps,
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4. They who take it from the speciall contents of these Psalmes, contend that the verses of this Psalme are like the NONLATINALPHABET, rounds of Jacobs ladder, on which we may ascend up to heaven,
4. They who take it from the special contents of these Psalms, contend that the Verses of this Psalm Are like the, rounds of Jacobs ladder, on which we may ascend up to heaven,
and because both tune as well as ditty were excellent, it is probable that these were selected, both to be sung by the Jewes in their ascending from Babylon, as also by the Priests in their going up usually into the Temple.
and Because both tune as well as ditty were excellent, it is probable that these were selected, both to be sung by the Jews in their ascending from Babylon, as also by the Priests in their going up usually into the Temple.
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maker of heaven and earth, vers. 2. Upon the second, thy keeper, vers. 3. thy preserver, vers. 7, 8. thy protectour in danger, vers. 5. from danger, vers. 7. for the time present and future, verse the last.
maker of heaven and earth, vers. 2. Upon the second, thy keeper, vers. 3. thy preserver, vers. 7, 8. thy protector in danger, vers. 5. from danger, vers. 7. for the time present and future, verse the last.
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Upon the third, Israel in generall, vers. 4. every one of Israel in particular, vers. 5. in body and soule, vers. 7. at home and abroad, vers. 8. Behold, let your eye be upon him, whose eye never sleepeth nor slumbreth, observe your observer and preserver.
Upon the third, Israel in general, vers. 4. every one of Israel in particular, vers. 5. in body and soul, vers. 7. At home and abroad, vers. 8. Behold, let your eye be upon him, whose eye never Sleepeth nor Slumbereth, observe your observer and preserver.
Behold, we have rung this larum bell heretofore, to awake your attention and affection, and now it giveth no uncertaine sound: but what or whom are we to behold?
Behold, we have rung this alarm bell heretofore, to awake your attention and affection, and now it gives no uncertain found: but what or whom Are we to behold?
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this is NONLATINALPHABET, the Greekes Tetragrammaton, the Latines Jove, the Jewes Dread and Feare; who when they meet with it in the old Testament, adore it with silence,
this is, the Greeks Tetragrammaton, the Latins Jove, the Jews Dread and fear; who when they meet with it in the old Testament, adore it with silence,
And some Christian Interpreters conceive, that S. John alludes thereunto in the description of God, NONLATINALPHABET, Hee which was, and is, and is to come.
And Some Christian Interpreters conceive, that S. John alludes thereunto in the description of God,, He which was, and is, and is to come.
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The verb from whence the name is derived signifieth to be, either to teach us that all beeing is from him, or that he alone may simply & absolutely be said to be, who was from all eternity what hee is,
The verb from whence the name is derived signifies to be, either to teach us that all being is from him, or that he alone may simply & absolutely be said to be, who was from all eternity what he is,
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How shall wee doubt of any word that proceeds from his mouth, whose name carrieth in it existence or performance of all his words? or to insinuate in this name the best definition of his nature, which is this;
How shall we doubt of any word that proceeds from his Mouth, whose name Carrieth in it existence or performance of all his words? or to insinuate in this name the best definition of his nature, which is this;
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Some wierdraw farther, and make so small a line, that it will scarce hold, viz. that all the letters in this name are quiescent, to intimate quietem in solo deo esse, that the rest of the soule is onely in God;
some wierdraw farther, and make so small a line, that it will scarce hold, viz. that all the letters in this name Are quiescent, to intimate quietem in solo God esse, that the rest of the soul is only in God;
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Magistrates both ecclesiasticall and civill, Parents, Tutors, and Masters, keepers in time of peace; and Generals, Captaines and Souldiers in time of warre.
Magistrates both ecclesiastical and civil, Parents, Tutors, and Masters, keepers in time of peace; and Generals, Captains and Soldiers in time of war.
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Israel is taken in holy Scripture, 1. For the root, to wit, Jacob himselfe, to whom first the name of Israel was given upon a speciall occasion. 2. For the stocke or trunke, the whole posteritie of Jacob. 3. For the branch, to wit, the ten Tribes divided from the other two in Rehoboams time. 4. For the whole tree as it were, that is, the whole number of the elect, who because they prevaile with God, are tearmed Israelites, and of Israel:
Israel is taken in holy Scripture, 1. For the root, to wit, Jacob himself, to whom First the name of Israel was given upon a special occasion. 2. For the stock or trunk, the Whole posterity of Jacob. 3. For the branch, to wit, the ten Tribes divided from the other two in Rehoboams time. 4. For the Whole tree as it were, that is, the Whole number of the elect, who Because they prevail with God, Are termed Israelites, and of Israel:
Here Israel is taken primarily for the Church and Common-wealth of the Jewes: but secondarily and consequently, for all Kingdomes and States professing the true worship of God,
Here Israel is taken primarily for the Church and Commonwealth of the Jews: but secondarily and consequently, for all Kingdoms and States professing the true worship of God,
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Hee keepeth all, 1. Creatures in their state. 2. Men in their wayes and callings. 3. Israel in his favour. 1. All creatures by his power. 2. All men by his providence. 3. Israel by his grace. 1. All creatures from disorder and utter confusion. 2. All men from manifold calamities and miseries. 3. Israel from the power of sinne and death.
He Keepeth all, 1. Creatures in their state. 2. Men in their ways and callings. 3. Israel in his favour. 1. All creatures by his power. 2. All men by his providence. 3. Israel by his grace. 1. All creatures from disorder and utter confusion. 2. All men from manifold calamities and misery's. 3. Israel from the power of sin and death.
Hee keepeth Israel, 1. As his chiefe treasure, most watchfully. 2. As his dearest spouse, most tenderly. 3. As the apple of his eye, most charily and warily.
He Keepeth Israel, 1. As his chief treasure, most watchfully. 2. As his dearest spouse, most tenderly. 3. As the apple of his eye, most charily and warily.
Hee keepeth every faithfull soule, 1. As his chiefe treasure, that the Divell steale it not. 2. As his chaste spouse, that the flesh abuse it not. 3. As the apple of his eye, that the world hurt it not.
He Keepeth every faithful soul, 1. As his chief treasure, that the devil steal it not. 2. As his chaste spouse, that the Flesh abuse it not. 3. As the apple of his eye, that the world hurt it not.
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The world is as an hop-yard, the Church as the hops, Kingdomes, States, and Common-wealths as the poles: and as the owner of the hop-yard preserveth the poles and stakes carefully, not for themselves,
The world is as an hopyard, the Church as the hops, Kingdoms, States, and Commonwealths as the poles: and as the owner of the hopyard Preserveth the poles and stakes carefully, not for themselves,
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For their sake it is, that the heavens move, the sunne, moone, and starres shine, the winds blow, the springs flow, the rivers run, the plants grow, the earth fructifieth, the beasts, fowles, and fishes multiply:
For their sake it is, that the heavens move, the sun, moon, and Stars shine, the winds blow, the springs flow, the Rivers run, the plants grow, the earth fructifieth, the beasts, fowls, and Fish multiply:
and this world shall give place to a better, in which righteousnesse shall dwell. Yet when heaven and earth shall passe, this word of God shall not passe:
and this world shall give place to a better, in which righteousness shall dwell. Yet when heaven and earth shall pass, this word of God shall not pass:
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for he that now keepeth militant Israel in the bosome of the earth, shall then keepe triumphant Israel in Abrahams bosome. Shall neither slumber nor sleepe.
for he that now Keepeth militant Israel in the bosom of the earth, shall then keep triumphant Israel in Abrahams bosom. Shall neither slumber nor sleep.
but tremble, O thou whore of Babylon, for hee continually watcheth over thee for evill. Ne time à malo externo, fidelis anima, quia non dormit custos qui te conservat;
but tremble, Oh thou whore of Babylon, for he continually watches over thee for evil. Ne time à Malo externo, Fidelis anima, quia non dormit custos qui te conservat;
time tibi à peccato & malo interno, quia non dormit custos qui te observat: O faithfull soule, feare not outward evils, because hee sleepeth not who conserveth thee;
time tibi à Peccato & Malo interno, quia non dormit custos qui te Observation: Oh faithful soul, Fear not outward evils, Because he Sleepeth not who conserveth thee;
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but bee afraid of sin and inward evill, because hee sleepeth not who observeth thee. God receiveth Israel into his speciall protection, and there is no safetie out of it:
but be afraid of since and inward evil, Because he Sleepeth not who observeth thee. God receives Israel into his special protection, and there is no safety out of it:
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What the Apostle S. Paul professeth of himselfe ( non mentientis astu, sed compatientis affectu ) I am made all things to all men, that I may by all meanes win some;
What the Apostle S. Paul Professes of himself (non Mentientis astu, sed compatientis affectu) I am made all things to all men, that I may by all means win Some;
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may in a true and pious sense be applyed to God himselfe, who to turne us, and gaine us to himselfe, turneth himselfe (after a sort) into all formes and natures.
may in a true and pious sense be applied to God himself, who to turn us, and gain us to himself, turns himself (After a sort) into all forms and nature's.
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and ripen her fruits, her husband-man: to instruct her in the doctrine of salvation, her Schoole-master: to cure her diseases, her Physitian: to plead her title to the kingdome of heaven, her Advocate: and lastly, to keepe her from all ghostly and bodily enemies, her Guardian and Watch-man. That which Cain refused to bee to his owne brother, God is to his Church, that is, her keeper; and so watchfull and carefull a keeper is hee, that his eye is never off her day nor night.
and ripen her fruits, her husbandman: to instruct her in the Doctrine of salvation, her Schoolmaster: to cure her diseases, her physician: to plead her title to the Kingdom of heaven, her Advocate: and lastly, to keep her from all ghostly and bodily enemies, her Guardian and Watchman. That which Cain refused to be to his own brother, God is to his Church, that is, her keeper; and so watchful and careful a keeper is he, that his eye is never off her day nor night.
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The point of speciall observation in the whole text is, the watchfull eye of Gods providence over his Church, which never closeth, nor so much as winketh.
The point of special observation in the Whole text is, the watchful eye of God's providence over his Church, which never closeth, nor so much as winketh.
The parts are, 1. The person, who tendeth and tendreth Israel, hee. 2. The office he undertaketh and performeth, keepeth. 3. His charge, that is, the object of his care, Israel. 4. His vigilancie over his charge, neither slumbreth nor sleepeth.
The parts Are, 1. The person, who tendeth and tendereth Israel, he. 2. The office he undertaketh and Performeth, Keepeth. 3. His charge, that is, the Object of his care, Israel. 4. His vigilancy over his charge, neither Slumbereth nor Sleepeth.
as an husband doth his wife, a guardian his ward, a tutour his pupill, a Centurion his band, a watchman his quarter, a shepherd his flocke, a keeper his parke.
as an husband does his wife, a guardian his ward, a tutor his pupil, a Centurion his band, a watchman his quarter, a shepherd his flock, a keeper his park.
For shee is his spouse, and he her husband: she his ward, and he her guardian: she his pupill, and he her tutour: she his band, and he her Sentinell: shee his citie, and he her watch-man: she his flocke, and he her shepherd: she his parke, or rather deere, and he her keeper.
For she is his spouse, and he her husband: she his ward, and he her guardian: she his pupil, and he her tutor: she his band, and he her Sentinel: she his City, and he her watchman: she his flock, and he her shepherd: she his park, or rather deer, and he her keeper.
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In the verse immediately going before, the Prophet spake in the singular number, he shall keepe thee: but here in the plurall, extending the care of God to the Church in generall, to teach us that our heavenly father holdeth such a watchfull eye of providence over every one of his faithfull children,
In the verse immediately going before, the Prophet spoke in the singular number, he shall keep thee: but Here in the plural, extending the care of God to the Church in general, to teach us that our heavenly father holds such a watchful eye of providence over every one of his faithful children,
sometimes a thicke vapour mounteth up to the middle region of the aire, where by the temper of the place it is turned into a dark cloud that obscureth the skie for many houres:
sometime a thick vapour mounts up to the middle region of the air, where by the temper of the place it is turned into a dark cloud that obscureth the sky for many hours:
for though they count it a foule shame to sleepe out a Sermon, yet they make no scruple of conscience to slumber, and sometimes nod; who shall not need with Aristotle to hold a brazen ball in their hand over a bason, to awake them if sleepe chance to surprize them:
for though they count it a foul shame to sleep out a Sermon, yet they make no scruple of conscience to slumber, and sometime nod; who shall not need with Aristotle to hold a brazen ball in their hand over a basin, to awake them if sleep chance to surprise them:
if the words of our Saviour continually ring in their eares, Can yee not watch with me one houre? Out of this briefe representation of the nature of sleepe, it appeareth that it is a matter of much more difficultie to abstaine from slumbring, than from sleeping:
if the words of our Saviour continually ring in their ears, Can ye not watch with me one hour? Out of this brief representation of the nature of sleep, it appears that it is a matter of much more difficulty to abstain from slumbering, than from sleeping:
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The words thus illustrated, present to our serious thoughts these most important considerations: 1. That God himselfe is the Churches keeper. 2. That how many,
The words thus illustrated, present to our serious thoughts these most important considerations: 1. That God himself is the Churches keeper. 2. That how many,
nor in regard of the great store of men and munition in it: but because he that keepeth it doth neither slumber nor sleepe. Ecclesia oppugnatur saepe, expugnatur nunquam.
nor in regard of the great store of men and munition in it: but Because he that Keepeth it does neither slumber nor sleep. Ecclesia oppugnatur saepe, expugnatur Never.
and the raging tempest of forraine forces beat upon it, it may be ruinated, because it is founded upon sand, that is, men who are but sand and dust: but let the flouds of persecution arise, and the wind of heresie blow never so furiously upon the Church, yet it will stand, because it is built upon the rocke Christ Jesus.
and the raging tempest of foreign forces beatrice upon it, it may be ruinated, Because it is founded upon sand, that is, men who Are but sand and dust: but let the floods of persecution arise, and the wind of heresy blow never so furiously upon the Church, yet it will stand, Because it is built upon the rock christ jesus.
because, for the most part, the counsell among the Jewes, for their better security, sate in their gate-houses, which in all strong cities are best fenced by nature or art.
Because, for the most part, the counsel among the Jews, for their better security, sat in their gate-houses, which in all strong cities Are best fenced by nature or art.
If we like of the former interpretation, Now Israel, now England may say, the gates of hell, that is, the deepe projects and counsels, plots and machinations of the Miners of Antichrist,
If we like of the former Interpretation, Now Israel, now England may say, the gates of hell, that is, the deep projects and Counsels, plots and machinations of the Miners of Antichrist,
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for the barres of these gates, which if the Divell or his instruments could have then broken open in a moment, in the twinckling of an eye, our King and Parliament, Nobles and Commons, Clergie and Gentrie, with the chiefe records and monuments of this Kingdome, had beene blowne up with the breath of Satan, in a cloud of fire and brimstone into the aire.
for the bars of these gates, which if the devil or his Instruments could have then broken open in a moment, in the twinkling of an eye, our King and Parliament, Nobles and Commons, Clergy and Gentry, with the chief records and monuments of this Kingdom, had been blown up with the breath of Satan, in a cloud of fire and brimstone into the air.
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but it being impossible that we should pay it to both, in all reason we are to lay it downe for him first, to whom it was first due, and that is our father:
but it being impossible that we should pay it to both, in all reason we Are to lay it down for him First, to whom it was First due, and that is our father:
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But above all creatures in speciall he is the preserver of men; among men, the children of Israel were his portion, the lot of his inheritance, whom he kept as the apple of his eye. As an Eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings; so the Lord led Israel. Wee must goe yet farther;
But above all creatures in special he is the preserver of men; among men, the children of Israel were his portion, the lot of his inheritance, whom he kept as the apple of his eye. As an Eagl stirs up her nest, fluttereth over her young, spreadeth abroad her wings, Takes them, bears them on her wings; so the Lord led Israel. we must go yet farther;
Ye may here object, If he that keepeth Israel never slumbereth nor sleepeth, what meane those expostulations and calling up (if I may so speak) of Almighty God? Up, Lord, why sleepest thou? arise, cast us not off for ever:
You may Here Object, If he that Keepeth Israel never Slumbereth nor Sleepeth, what mean those expostulations and calling up (if I may so speak) of Almighty God? Up, Lord, why Sleepest thou? arise, cast us not off for ever:
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If the loud cries of his afflicted children awake him, and he standeth up like a Giant refreshed with wine to fight for them, it should seem before he was asleep.
If the loud cries of his afflicted children awake him, and he Stands up like a Giant refreshed with wine to fight for them, it should seem before he was asleep.
Why standest thou afarre off, O Lord? Why hidest thou thy face in time of trouble? Awake, O Lord, why makest thou as if thou hearest not? Awake to my judgement, awake,
Why Standest thou afar off, Oh Lord? Why hidest thou thy face in time of trouble? Awake, Oh Lord, why Makest thou as if thou Hearst not? Awake to my judgement, awake,
and, Behold, let God arise, and let his enemies be scattered: let them also that hate him flee before him, &c. The slumber of Almighty God is nothing else but the connivency of his justice for a time,
and, Behold, let God arise, and let his enemies be scattered: let them also that hate him flee before him, etc. The slumber of Almighty God is nothing Else but the connivency of his Justice for a time,
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and so great a designe to be carried so close, that the Fleet was in sight of the haven before it was discovered? but then in the height of their swelling pride,
and so great a Design to be carried so close, that the Fleet was in sighed of the Haven before it was discovered? but then in the height of their swelling pride,
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But this day presenteth afresh to our memory a stranger example of divine providence, and a prodigious designe of Sathans malice, who put into the heart of that caitiffe Catesby, the most hellish project and plot of treason that ever entred into the heart of man or Divell, to offer up our King, Queen, Prince, Nobles, Prelates, Judges,
But this day presents afresh to our memory a stranger Exampl of divine providence, and a prodigious Design of Satan's malice, who put into the heart of that caitiff Catesby, the most hellish project and plot of treason that ever entered into the heart of man or devil, to offer up our King, Queen, Prince, Nobles, Prelates, Judges,
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and all States assembled in Parliament for a holocaust, or whole burnt offering to the Moloch of Rome. The keeper of Israel seemed for a long time to slumber,
and all States assembled in Parliament for a Holocaust, or Whole burned offering to the Moloch of Rome. The keeper of Israel seemed for a long time to slumber,
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The plot is contrived, the actors designed, the enginers provided, the mine digged, the wall pierced, the seller hired, the powder bought, the murdering artillery amassed, the traine laid,
The plot is contrived, the actors designed, the engineers provided, the mine dug, the wall pierced, the seller hired, the powder bought, the murdering Artillery amassed, the train laid,
His Majesty receiveth the word from Almighty God, though spoken softly in his eare, and scarce audibly, & gave it to his faithfull servants, who by the dark light he gave them of some blow by powder, searched the place,
His Majesty receives the word from Almighty God, though spoken softly in his ear, and scarce audibly, & gave it to his faithful Servants, who by the dark Light he gave them of Some blow by powder, searched the place,
How many miracles have wee here of divine providence, and mirrours of his justice? Wonderfull strange it was, that the arch plotter Catesby should for many moneths keep within him that monstrous and prodigious designe, like strongest poyson, and never breake. Wonderfull strange it was, that so horrible and damnable a conspiracy should be afterwards imparted by him to so many, noised abroad so far, brought to that maturity, that the successe thereof was prophesied by some in scattered papers, prayed for almost by all of the Jesuites faction, at least in generall;
How many Miracles have we Here of divine providence, and mirrors of his Justice? Wonderful strange it was, that the arch plotter Catesby should for many months keep within him that monstrous and prodigious Design, like Strongest poison, and never break. Wonderful strange it was, that so horrible and damnable a Conspiracy should be afterwards imparted by him to so many, noised abroad so Far, brought to that maturity, that the success thereof was prophesied by Some in scattered papers, prayed for almost by all of the Jesuits faction, At least in general;
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and yet Argus with his hundred eyes, the great Counsellers of State, who have eyes and eares in all places, should have no notice of it till neere the houre in which it should have been acted:
and yet Argus with his hundred eyes, the great Counsellers of State, who have eyes and ears in all places, should have no notice of it till near the hour in which it should have been acted:
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and most strange of all, that his Majesty by a violent and unnaturall construction of a phrase in a letter should find out the violent and unnaturall intendment of the authors of this treason, to destroy the state in as little a time, as the letter would be burnt in the fire.
and most strange of all, that his Majesty by a violent and unnatural construction of a phrase in a Letter should find out the violent and unnatural intendment of the Authors of this treason, to destroy the state in as little a time, as the Letter would be burned in the fire.
Of destruction it selfe there is good construction to be made, and order to be observed in confusion it selfe, which most justly fell upon the unjust authors thereof.
Of destruction it self there is good construction to be made, and order to be observed in confusion it self, which most justly fell upon the unjust Authors thereof.
The quarters of the Black-birds of Hell, and Vultures of Antichrist, that would have preyed upon the barbarously murdered and cruelly quartered and dismembred corpses of our Church and Common-wealth, are set up for a prey for the fowles of heaven;
The quarters of the Blackbirds of Hell, and Vultures of Antichrist, that would have preyed upon the barbarously murdered and cruelly quartered and dismembered corpses of our Church and Commonwealth, Are Set up for a prey for the fowls of heaven;
and according to the letter of our daily prayer, the eyes that waited for the destruction of our King and State, are pecked out by the Ravens of the valley,
and according to the Letter of our daily prayer, the eyes that waited for the destruction of our King and State, Are pecked out by the Ravens of the valley,
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NONLATINALPHABET, So let thine and our implacable enemies, O Lord, perish, but let them that love thee, be as the Sunne when hee goeth forth in his strength.
, So let thine and our implacable enemies, Oh Lord, perish, but let them that love thee, be as the Sun when he Goes forth in his strength.
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But as Isaac said to his father Abraham, Behold the fire and the wood, but where is the Lambe for a burnt offering? so they may reason with themselves,
But as Isaac said to his father Abraham, Behold the fire and the wood, but where is the Lamb for a burned offering? so they may reason with themselves,
Behold the bearers, and a sepulchre, and the ground, but where is the corps to be laid in it? My answer hereunto must be a thanksgiving to God, whose mercy hath altered the case with us, because his compassions faile not.
Behold the bearer, and a Sepulchre, and the ground, but where is the corpse to be laid in it? My answer hereunto must be a thanksgiving to God, whose mercy hath altered the case with us, Because his compassions fail not.
and the gates of the Sanctuary lamented, because almost none, specially of the better ranke, who left us desolate, entred at them. Wee saw with weeping eyes and bleeding hearts a presse as it were of dead corpses,
and the gates of the Sanctuary lamented, Because almost none, specially of the better rank, who left us desolate, entered At them. we saw with weeping eyes and bleeding hearts a press as it were of dead corpses,
Howbeit, because what hath be fallen us heretofore, may also hereafter, and if death should strike any at this present without a writ of removall, which cannot bee sued out of any court for ought I know against the dead, wee know not where to bestow them:
Howbeit, Because what hath be fallen us heretofore, may also hereafter, and if death should strike any At this present without a writ of removal, which cannot be sued out of any court for ought I know against the dead, we know not where to bestow them:
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For though other houses and tenements stand void with us, the grave shall never want guests, nor the Church-yard and vaults under ground tenants against their will. All men and women are flowers,
For though other houses and tenements stand void with us, the grave shall never want guests, nor the Churchyard and vaults under ground tenants against their will. All men and women Are flowers,
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and all flowers will fall, and when they are ready to fall, we shall have slips (I feare) but too many to plant this parcell of ground which wee have gained in by the gift of the father of this Sichem.
and all flowers will fallen, and when they Are ready to fallen, we shall have slips (I Fear) but too many to plant this parcel of ground which we have gained in by the gift of the father of this Sichem.
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For at the first sight this relation of the buriall of the Patriarchs seemeth to have no affinity at all with Saint Stephens apologie for himselfe against the Jewes, who charged him with blasphemy against Moses, and against the Law.
For At the First sighed this Relation of the burial of the Patriarchs seems to have no affinity At all with Saint Stephen's apology for himself against the Jews, who charged him with blasphemy against Moses, and against the Law.
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so unlesse ye marke Saint Stephens aime, and observe how he entereth into this story of the Old Testament, ye can hardly discerne how direct it is to his maine scope and purpose.
so unless you mark Saint Stephen's aim, and observe how he entereth into this story of the Old Testament, you can hardly discern how Direct it is to his main scope and purpose.
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Fabius Maximus (as Livie writeth) kept aloofe off from the Carthaginian army upon a high hill, till hee saw that Hannibal had foiled Minutius in the plaine;
Fabius Maximus (as Livy Writeth) kept aloof off from the Carthaginian army upon a high hill, till he saw that Hannibal had foiled Minutius in the plain;
Saint Stephen like Fabius for a great while keepeth aloof off from the Jewes, and his discourse resembleth a darke cloud hovering on the top of a hill, which on the sudden in the end rained downe upon them,
Saint Stephen like Fabius for a great while Keepeth aloof off from the Jews, and his discourse resembles a dark cloud hovering on the top of a hill, which on the sudden in the end reigned down upon them,
and caused a bitter storme, for killing first all the servants sent to them by the Master of the Vineyard, and last of all his Sonne. The Jewes bragged much of their fathers;
and caused a bitter storm, for killing First all the Servants sent to them by the Master of the Vineyard, and last of all his Son. The Jews bragged much of their Father's;
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Saint Stephen by epitomizing the story of the Old Testament, sheweth unto them that they ought rather to be ashamed of them, in whose wicked steps notwithstanding they trod,
Saint Stephen by epitomizing the story of the Old Testament, shows unto them that they ought rather to be ashamed of them, in whose wicked steps notwithstanding they trod,
and were now (as their fathers ever had bin) a stiffe-necked people, of uncircumcised eares and hearts, resisting the spirit of God, and cruelly persecuting those to death, who shewed before of the comming of the just One, of whom (saith he) ye have been now the betrayers and murderers:
and were now (as their Father's ever had been) a Stiffnecked people, of uncircumcised ears and hearts, resisting the Spirit of God, and cruelly persecuting those to death, who showed before of the coming of the just One, of whom (Says he) you have been now the betrayers and murderers:
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as hee had been by the fathers before the Law in Christ to come, who by faith gave charge that their bones should be carried out of Egypt, and buried in the land of Canaan, beleeving that God would certainly performe his promise made unto their posterity,
as he had been by the Father's before the Law in christ to come, who by faith gave charge that their bones should be carried out of Egypt, and buried in the land of Canaan, believing that God would Certainly perform his promise made unto their posterity,
first of the reall possession of the earthly, & after that of the heavenly inheritance by the seed of Abraham, in whom all Nations are blessed, Christ Jesus, that should be born in that land.
First of the real possession of the earthly, & After that of the heavenly inheritance by the seed of Abraham, in whom all nations Are blessed, christ jesus, that should be born in that land.
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and were carried over into Sichem, and laid in the sepulchre that Abraham bought, &c. Ye see the coherence, but ye cannot yet discerne the truth of the relation, because there is a mist on the words, which hath caused many to misse their way;
and were carried over into Sichem, and laid in the Sepulchre that Abraham bought, etc. You see the coherence, but you cannot yet discern the truth of the Relation, Because there is a missed on the words, which hath caused many to miss their Way;
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1. It is evident out of Genes. 23.16, 20. that Abraham for foure hundreds shekels of silver bought the field of Ephron the Hittite, which was in Machpelah,
1. It is evident out of Genesis. 23.16, 20. that Abraham for foure hundreds shekels of silver bought the field of Ephron the Hittite, which was in Machpelah,
for a hundred peeces of mony. 3. It is evident likewise out of Genes. 50.13. that Jacobs sons carried him into the land of Canaan, and buried him in the cave of the field in Machpelah, which Abraham bought with the field for a possession of a burying place of Ephron the Hittite before Mamre.
for a hundred Pieces of money. 3. It is evident likewise out of Genesis. 50.13. that Jacobs Sons carried him into the land of Canaan, and buried him in the cave of the field in Machpelah, which Abraham bought with the field for a possession of a burying place of Ephron the Hittite before Mamre.
that the children of Israel brought the bones of Joseph out of Egypt, and buried them in Sechem in a parcell of ground which Jacob bought of the sons of Hamor the father of Sechem for a hundred peeces of silver,
that the children of Israel brought the bones of Joseph out of Egypt, and buried them in Shechem in a parcel of ground which Jacob bought of the Sons of Hamor the father of Shechem for a hundred Pieces of silver,
1. Whether all the Patriarchs were buried in Sechem, or only Joseph. For in the booke of Josuah there is mention made of none buried there but Joseph; yet Saint Stephen here speaketh in the plurall number, Our fathers dyed, and were carried over into Sechem.
1. Whither all the Patriarchs were buried in Shechem, or only Joseph. For in the book of Joshua there is mention made of none buried there but Joseph; yet Saint Stephen Here speaks in the plural number, Our Father's died, and were carried over into Shechem.
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3. Whether Hamor were the father or sonne of Sechem. For in Genesis we reade, that he was the father of Sechem: but in the Acts many translate NONLATINALPHABET, the son of Sechem.
3. Whither Hamor were the father or son of Shechem. For in Genesis we read, that he was the father of Shechem: but in the Acts many translate, the son of Shechem.
yet this his observation, unlesse he could produce some ancient copies, wherein such mistakes were not to be found, openeth a dangerous gap to Infidels and Heretickes, who hereby will be apt to take occasion to question the infallible truth of the holy Writ.
yet this his observation, unless he could produce Some ancient copies, wherein such mistakes were not to be found, Openeth a dangerous gap to Infidels and Heretics, who hereby will be apt to take occasion to question the infallible truth of the holy Writ.
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but that Saint Stephens memory failed him, and that through errour or inadvertency hee confounded Jacobs purchase with Abrahams. This answer commeth neere to blasphemy:
but that Saint Stephen's memory failed him, and that through error or inadvertency he confounded Jacobs purchase with Abrahams. This answer comes near to blasphemy:
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Therefore Lyranus, Lorinus, and many others, think to salve all by putting two names upon the same man, whom they will have sometimes to be called Ephron, sometimes Hamor: but they bring no good proofe out of Scripture for it;
Therefore Lyranus, Lorinus, and many Others, think to salve all by putting two names upon the same man, whom they will have sometime to be called Ephron, sometime Hamor: but they bring no good proof out of Scripture for it;
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& joyned to the word NONLATINALPHABET, and a comma at NONLATINALPHABET, and so the sense is, That the Patriarchs were translated into Sechem by the Sechemites,
& joined to the word, and a comma At, and so the sense is, That the Patriarchs were translated into Shechem by the Sheminithites,
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or NONLATINALPHABET to be understood, and then the meaning will be this, That some of the Patriarchs were laid in Abrahams sepulchre, some in the field that Jacob bought.
or to be understood, and then the meaning will be this, That Some of the Patriarchs were laid in Abrahams Sepulchre, Some in the field that Jacob bought.
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Adrastus of Mydas, to wit, the father of Mydas; Cyrus of Cambyses, that is, the father of Cambyses; Mary of James, that is, Mary the mother of James.
Adrastus of Midas, to wit, the father of Midas; Cyrus of Cambyses, that is, the father of Cambyses; Marry of James, that is, Marry the mother of James.
And they were carried over, &c. This transportation offereth to our religious thoughts two acts: 1. Of Piety, 2. Of Charity. both significative and mysticall.
And they were carried over, etc. This transportation Offereth to our religious thoughts two acts: 1. Of Piety, 2. Of Charity. both significative and mystical.
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For the carrying the Patriarchs bones from Egypt to Canaan, shadoweth our removall after death from Egyptian darknesse to the inheritance of Saints in light;
For the carrying the Patriarchs bones from Egypt to Canaan, shadoweth our removal After death from Egyptian darkness to the inheritance of Saints in Light;
and the laying them by the bones of Abraham may represent unto us how the soules of all the faithfull immediately after they were severed from their bodies, are carried by Angels into the bosome of Abraham. The first I call an act of piety or religion,
and the laying them by the bones of Abraham may represent unto us how the Souls of all the faithful immediately After they were severed from their bodies, Are carried by Angels into the bosom of Abraham. The First I call an act of piety or Religion,
and their posterity executed their last Will in this point, to professe their faith in Gods promise, which was to give the land of Canaan to their seed for an inheritance,
and their posterity executed their last Will in this point, to profess their faith in God's promise, which was to give the land of Canaan to their seed for an inheritance,
Poole elegantly called his dead body his depositum: Scaliger his relique: Saint Paul the tent-maker agreeable to his profession, called it an earthly tabernacle. And although indeed it bee but the casket which containes in it the precious ring, our immortall spirit,
Poole elegantly called his dead body his depositum: Scaliger his relic: Saint Paul the tentmaker agreeable to his profession, called it an earthly tabernacle. And although indeed it be but the casket which contains in it the precious ring, our immortal Spirit,
yet in regard of the union of it to the soule, and because it concurreth with the soule to the physicall constitution of a man, it may by a figure be called a man.
yet in regard of the Union of it to the soul, and Because it concurreth with the soul to the physical constitution of a man, it may by a figure be called a man.
every grave layes it open to us: every speechlesse man on his death-bed cries out to us, Memento mori, quod tueris eris. Were carried over into Sechem.
every grave lays it open to us: every speechless man on his deathbed cries out to us, Memento Mori, quod tueris eris. Were carried over into Shechem.
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for not only the bodies of men accursed of God have been digged out of their graves, to teach us, that there is no sanctuary for a wicked person living or dying;
for not only the bodies of men accursed of God have been dug out of their graves, to teach us, that there is no sanctuary for a wicked person living or dying;
The bodies of Gervasius and Protasius, Martyrs, were translated from a blind and obscure place in Millaine where they lay, to a more celebrious and illustrous Church, to doe them the greater honour:
The bodies of Gervase and Protasius, Martyrs, were translated from a blind and Obscure place in Milan where they lay, to a more celebrious and illustrous Church, to do them the greater honour:
and the Papists, as if they would make it knowne to the world that no Painims or Gentiles should out-do them, in wreaking their malice against the professors of the truth, both digged up Wickliffes and Peter Martyrs wives,
and the Papists, as if they would make it known to the world that no Painims or Gentiles should outdo them, in wreaking their malice against the professors of the truth, both dug up Wickliffes and Peter Martyrs wives,
they fall like savage Jackals upon their carkasses, they digge up their graves, they rifle their coffins, they burne their bones, they persecute their ghosts;
they fallen like savage Jackals upon their carcases, they dig up their graves, they rifle their coffins, they burn their bones, they persecute their Ghosts;
Though it little import the soules of Gods Saints in heaven what becommeth of their dead corpse on earth, no more than it concerneth a newly elected King,
Though it little import the Souls of God's Saints in heaven what becomes of their dead corpse on earth, no more than it concerns a newly elected King,
Yet because the bodies of Gods Saints were temples of the holy Ghost, and served as instruments in the performance of all duties of piety and charity;
Yet Because the bodies of God's Saints were Temples of the holy Ghost, and served as Instruments in the performance of all duties of piety and charity;
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not to pray to them, for that at the best is NONLATINALPHABET, will-worship, and unwarrantable devotion; not to pray for them, for that is superstition:
not to pray to them, for that At the best is, will-worship, and unwarrantable devotion; not to pray for them, for that is Superstition:
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charity to preserve their good name alive, and to bury their dead corpses, although I grant with Saint Austine, that the care of funeralls, and pompe of herses,
charity to preserve their good name alive, and to bury their dead corpses, although I grant with Saint Augustine, that the care of funerals, and pomp of herses,
if they spy a dead corpse in the wood, cover it over with leaves? Doth the young Phenix (as Tacitus writeth) as soone as ever it hath life, take care of burying the parent, carrying his corpse with a quantity of Myrrhe,
if they spy a dead corpse in the wood, cover it over with leaves? Does the young Phoenix (as Tacitus Writeth) as soon as ever it hath life, take care of burying the parent, carrying his corpse with a quantity of Myrrh,
but even to strangers and their very enemies, especially if there bee worth in them? Alexander the great opening Cyrus Tombe, set a crowne upon his Herse, and carefully shut it againe.
but even to Strangers and their very enemies, especially if there be worth in them? Alexander the great opening Cyrus Tomb, Set a crown upon his Hearse, and carefully shut it again.
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the Ethiopians curiously paint them, and lay them in a glazed coffin: the most common and most agreeable to Scripture is interring the corpse. Moses alludeth to it:
the Ethiopians curiously paint them, and lay them in a glazed coffin: the most Common and most agreeable to Scripture is interring the corpse. Moses alludeth to it:
and David, What profit is there then in my bloud when I goe downe to the pit? shall the dust praise thee? or shall it declare thy truth? The Greekes for the most part,
and David, What profit is there then in my blood when I go down to the pit? shall the dust praise thee? or shall it declare thy truth? The Greeks for the most part,
and other Nations also, excepting those above named, interred their dead: and therefore Pliny calleth the earth our tender mother, which receiveth us into her bosome,
and other nations also, excepting those above nam, interred their dead: and Therefore pliny calls the earth our tender mother, which receives us into her bosom,
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and guardeth us from beasts and fowles, that they offer no indignity to our carkasses. Now because it is to small purpose to bestow the dead in roomes under ground,
and guardeth us from beasts and fowls, that they offer no indignity to our carcases. Now Because it is to small purpose to bestow the dead in rooms under ground,
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so by his example the Synagogue under the Law, and the Catholike Church under the Gospel, especially in dayes of peace, secured certaine places for the buriall of the dead, either purchased for money,
so by his Exampl the Synagogue under the Law, and the Catholic Church under the Gospel, especially in days of peace, secured certain places for the burial of the dead, either purchased for money,
so it is profanenesse to deny them some kind of relative sanctity, which the holy Ghost attributeth unto them in Scripture, where wee reade expresly of holy ground, holy daies, holy oyle, and the like.
so it is profaneness to deny them Some kind of relative sanctity, which the holy Ghost attributeth unto them in Scripture, where we read expressly of holy ground, holy days, holy oil, and the like.
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and Spirit by essence. 2. To Angels and men by participation of the divine nature or grace. 3. To the Word and Oracles of God by inspiration. 4. To types, figures, sacraments, rites and ceremonies by divine institution. 5. To places, lands,
and Spirit by essence. 2. To Angels and men by participation of the divine nature or grace. 3. To the Word and Oracles of God by inspiration. 4. To types, figures, Sacraments, Rites and ceremonies by divine Institution. 5. To places, Lands,
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as 1. Temples with their furniture consecrated to the service of God. 2. Tithes and glebe lands to the maintenance of the Priests. 3. Church-yards to the buriall of the dead.
as 1. Temples with their furniture consecrated to the service of God. 2. Tithes and glebe Lands to the maintenance of the Priests. 3. Churchyards to the burial of the dead.
To conclude, all Church-yards by the Ancients are termed NONLATINALPHABET, dormitories, or dortories, wherein they lye that sleep in Jesus. Now it is most uncivill to presse into,
To conclude, all Churchyards by the Ancients Are termed, dormitories, or dortories, wherein they lie that sleep in jesus. Now it is most Uncivil to press into,
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and after take them out, and resume them new dressed and trimmed, and gloriously adorned, and made shining, and exceeding white as snow (so as no Fuller on earth can white them?) These shining raiments God bestow upon us all at the last day,
and After take them out, and resume them new dressed and trimmed, and gloriously adorned, and made shining, and exceeding white as snow (so as no Fuller on earth can white them?) These shining raiments God bestow upon us all At the last day,
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in memorie whereof his dearest Spouse, the Catholique Church, hath appointed six solemnities to be kept by all Christians, with greatest fervour of devotion,
in memory whereof his dearest Spouse, the Catholic Church, hath appointed six solemnities to be kept by all Christians, with greatest fervour of devotion,
These are Christ his 1. Virgin birth. 2. Illustrious Epiphanie. 3. Ignominious death. 4. His powerfull resurrection. 5. His glorious ascension. 6. His gracious sending downe of the holy Ghost.
These Are christ his 1. Virgae birth. 2. Illustrious Epiphany. 3. Ignominious death. 4. His powerful resurrection. 5. His glorious Ascension. 6. His gracious sending down of the holy Ghost.
for on this day Christ received gifts for his Church, the gifts of faith, hope and charitie, the gift of prayer and supplication, the gift of healing and miracles, the gift of prophecie, the gift of tongues, and the interpretation thereof. Verily,
for on this day christ received Gifts for his Church, the Gifts of faith, hope and charity, the gift of prayer and supplication, the gift of healing and Miracles, the gift of prophecy, the gift of tongues, and the Interpretation thereof. Verily,
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The day of 1. His incarnation, by which he entred into the world. 2. His manifestation, on which he entred upon his office of Mediatour. 3. His passion, on which he expiated our sinnes. 4. His resuscitation, by wch he conquered death & the grave. 5. His triumphant returne into heaven, on which hee tooke seizin and possession of that kingdome for us. 6. His visible mission of the holy Ghost, in the similitude of fiery cloven tongues, on which he sealed all his former benefits to us,
The day of 1. His incarnation, by which he entered into the world. 2. His manifestation, on which he entered upon his office of Mediator. 3. His passion, on which he expiated our Sins. 4. His resuscitation, by which he conquered death & the grave. 5. His triumphant return into heaven, on which he took seizin and possession of that Kingdom for us. 6. His visible mission of the holy Ghost, in the similitude of fiery cloven tongues, on which he sealed all his former benefits to us,
on the ascension he tooke a pledge from us, viz. our flesh, and carried it into heaven, on this hee sent us his pledge, viz. his spirit in the likenesse of fiery tongues, with the sound of a mighty rushing wind.
on the Ascension he took a pledge from us, viz. our Flesh, and carried it into heaven, on this he sent us his pledge, viz. his Spirit in the likeness of fiery tongues, with the found of a mighty rushing wind.
After which the Spouse, as Gorrhan conceiveth, panted, saying, Awake, O North wind, and come thou South, blow upon my garden, that the spices therof may flow out;
After which the Spouse, as Gorrhan conceiveth, panted, saying, Awake, Oh North wind, and come thou South, blow upon my garden, that the spices thereof may flow out;
but the graces of the holy Ghost, which David calleth gifts for men in the eighteenth verse of the 68. Psalme? the former part whereof may furnish the feast we lately celebrated, with a fit antheme, Thou hast ascended up on high, thou hast led captivitie captive:
but the graces of the holy Ghost, which David calls Gifts for men in the eighteenth verse of the 68. Psalm? the former part whereof may furnish the feast we lately celebrated, with a fit anthem, Thou hast ascended up on high, thou hast led captivity captive:
and sealed it with their bloud, all of them save S. John; who had that priviledge that hee should stay till Christ came, glorifying the Lord of life by their valiant suffering of death for his names sake.
and sealed it with their blood, all of them save S. John; who had that privilege that he should stay till christ Come, glorifying the Lord of life by their valiant suffering of death for his names sake.
so many and so great are the benefits, which the anniversary returne of this day presenteth to us, that as if all the tongues upon the earth had not beene sufficient to utter them, a supply of new tongues was sent from heaven to declare them in all languages.
so many and so great Are the benefits, which the anniversary return of this day presents to us, that as if all the tongues upon the earth had not been sufficient to utter them, a supply of new tongues was sent from heaven to declare them in all languages.
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Yea, but had not the Apostles the spirit before this day? did not our Lord breathe on them, ( John 20.22.) the day he rose at evening, being the first day of the weeke, saying, Receive yee the holy Ghost?
Yea, but had not the Apostles the Spirit before this day? did not our Lord breathe on them, (John 20.22.) the day he rose At evening, being the First day of the Week, saying, Receive ye the holy Ghost?
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before they received him in breath, now in fire: before hee was sprinkled, but now powred on them: before they received NONLATINALPHABET, but now NONLATINALPHABET:
before they received him in breath, now in fire: before he was sprinkled, but now poured on them: before they received, but now:
they heard of him before, but now they saw and felt him 1. In their minds, by infallible direction: 2. In their tongues, by the multiplicity of languages: 3. In their hands, by miraculous cures.
they herd of him before, but now they saw and felt him 1. In their minds, by infallible direction: 2. In their tongues, by the Multiplicity of languages: 3. In their hands, by miraculous cures.
S. Austine truly observeth, that before the Apostles on this day were indued with power from above, they never strove for the Christian faith unto bloud:
S. Augustine truly observeth, that before the Apostles on this day were endued with power from above, they never strove for the Christian faith unto blood:
And though S. Peters faith failed not, because it was supported by our Lords prayer, Luke 22.32. yet his courage failed him in such sort, that he was foyled by a silly damsell:
And though S. Peter's faith failed not, Because it was supported by our lords prayer, Lycia 22.32. yet his courage failed him in such sort, that he was foiled by a silly damsel:
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but after the holy Ghost descended upon him and the rest of the Apostles, in the sound of a mightie rushing wind, and in the likenesse of fierie cloven tongues, they were filled with grace,
but After the holy Ghost descended upon him and the rest of the Apostles, in the found of a mighty rushing wind, and in the likeness of fiery cloven tongues, they were filled with grace,
and enflamed with zeale, and they mightily opposed all the enemies of the truth, and made an open and noble profession thereof before the greatest Potentates of the world,
and inflamed with zeal, and they mightily opposed all the enemies of the truth, and made an open and noble profession thereof before the greatest Potentates of the world,
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than in the fiery tongues that lighted on the Apostles, the Church of Christ, even from the beginning, celebrated this festivity in most solemne manner;
than in the fiery tongues that lighted on the Apostles, the Church of christ, even from the beginning, celebrated this festivity in most solemn manner;
and not so onely, but within 300. yeares after Christs death, the Fathers in the Councels of Eliberis mounted a canon, thundring out the paine of heresie to all such as religiously kept it not.
and not so only, but within 300. Years After Christ death, the Father's in the Counsels of Elvira mounted a canon, thundering out the pain of heresy to all such as religiously kept it not.
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ought not we much more to solemnize it in memory of the Gospel now promulgated on mount Sion by new tongues sent from heaven? If we dedi••• peculiar festivals to God the Father the Creatour,
ought not we much more to solemnize it in memory of the Gospel now promulgated on mount Sion by new tongues sent from heaven? If we dedi••• peculiar festivals to God the Father the Creator,
If we deservedly honour Saints with festivals, how much more ought wee to honour him, who maketh them Saints? especially having so good a ground for it,
If we deservedly honour Saints with festivals, how much more ought we to honour him, who makes them Saints? especially having so good a ground for it,
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In like sort the Lord of the harvest disposed that now the Apostles should put their sickle (the sickle of the Word) into the harvest of the world and reape it.
In like sort the Lord of the harvest disposed that now the Apostles should put their fickle (the fickle of the Word) into the harvest of the world and reap it.
and filled their hearts with joy, and their tongues with NONLATINALPHABET, Magnifica Dei facta, the wonderfull works of God, vers. 11. That your thoughts rove not at uncertainties, may it please you to pitch them upon foure circumstances. 1. The time, when. 2. The persons who, They. 3. The affection or disposition, were with one accord. 4. The place, in one place. 1. The time was solemne, the day of Pentecost. 2. The persons eminent, the Apostles. 3. Their disposition agreeable, NONLATINALPHABET. 4. The place convenient, in an upper roome at Jerusalem, where Christ appointed them to wait for the promise of the father. 1. Of the time.
and filled their hearts with joy, and their tongues with, Magnifica Dei facta, the wonderful works of God, vers. 11. That your thoughts rove not At uncertainties, may it please you to pitch them upon foure Circumstances. 1. The time, when. 2. The Persons who, They. 3. The affection or disposition, were with one accord. 4. The place, in one place. 1. The time was solemn, the day of Pentecost. 2. The Persons eminent, the Apostles. 3. Their disposition agreeable,. 4. The place convenient, in an upper room At Jerusalem, where christ appointed them to wait for the promise of the father. 1. Of the time.
In the Syriacke and Latine wee read NONLATINALPHABET or dies, dayes, in the plurall number: but in the originall, NONLATINALPHABET, the day in the singular.
In the Syriacke and Latin we read or die, days, in the plural number: but in the original,, the day in the singular.
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the originall designeth in the singular the precise day which made it up fiftie, the day by the accesse whereof to the 49. the number of NONLATINALPHABET, or fiftie, was made complete.
the original designeth in the singular the precise day which made it up fiftie, the day by the access whereof to the 49. the number of, or fiftie, was made complete.
Word for word according to the originall wee should thus reade my text, NONLATINALPHABET, in or upon the fulfilling of the fiftieth day from the feast of first fruits.
Word for word according to the original we should thus read my text,, in or upon the fulfilling of the fiftieth day from the feast of First fruits.
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For this reason Severianus conceiveth that our Saviour was offered up for our sinnes on the crosse, the day and time of the day when the Paschall Lamb, according to the Law, was to be killed, to set the face to the picture, the truth to the type, that the body might as it were drive out the shadow, and occupie the space thereof.
For this reason Severianus conceiveth that our Saviour was offered up for our Sins on the cross, the day and time of the day when the Paschal Lamb, according to the Law, was to be killed, to Set the face to the picture, the truth to the type, that the body might as it were drive out the shadow, and occupy the Molle thereof.
And in like manner Theophylact imagineth that hee sent the spirit fiftie dayes after, when the Jewes kept a feast for the Law, to shew that as then the holy Ghost proclaimed the Law, so now also:
And in like manner Theophylact imagineth that he sent the Spirit fiftie days After, when the Jews kept a feast for the Law, to show that as then the holy Ghost proclaimed the Law, so now also:
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so the spirit, whose office it is to write it in the hearts of men, just so many dayes after Christs resurrection, who is our Passover, fulfilled that which was figured in the publishing of the Law.
so the Spirit, whose office it is to write it in the hearts of men, just so many days After Christ resurrection, who is our Passover, fulfilled that which was figured in the publishing of the Law.
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for they affirme that on this day the Angell descended into the poole of Bethesda, and after the troubling the water cured the sicke whatsoever the disease was.
for they affirm that on this day the Angel descended into the pool of Bethesda, and After the troubling the water cured the sick whatsoever the disease was.
than upon this day of healing? I could tell you of the Jubilee, which fell upon the fiftieth yeare, in which all possessions returned to their former owners,
than upon this day of healing? I could tell you of the Jubilee, which fell upon the fiftieth year, in which all possessions returned to their former owners,
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but because the best stomacks rather desire solid than sweet meats, I therefore content my selfe at this present with Calvin his observation upon the circumstance of time.
but Because the best stomachs rather desire solid than sweet Meats, I Therefore content my self At this present with calvin his observation upon the circumstance of time.
For this reason Christ came up so often to Jerusalem at their solemne feasts, and S. Paul made haste in his journey that he might be there at the feast of Pentecost, to win more soules by the preaching of the Gospel, in a time of so great confluence of people from all parts.
For this reason christ Come up so often to Jerusalem At their solemn feasts, and S. Paul made haste in his journey that he might be there At the feast of Pentecost, to win more Souls by the preaching of the Gospel, in a time of so great confluence of people from all parts.
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when there were present at Jerusalem men of everie nation under heaven, Acts 2.5, 6. To convince all gaine-sayers of the miracle, What are these (say they) that speak? Are they not Galileans? How then heare we every one speake in our owne tongue where wee were borne? Parthians,
when there were present At Jerusalem men of every Nation under heaven, Acts 2.5, 6. To convince all gainsayers of the miracle, What Are these (say they) that speak? are they not Galileans? How then hear we every one speak in our own tongue where we were born? Parthians,
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and the parts of Libya about Cyrene, and strangers of Rome, Jewes and Proselytes, Cretes and Arabians, we doe heare them speake in our tongues the wonderfull works of God, vers. 7, 8, 9, 10, 11,
and the parts of Libya about Cyrene, and Strangers of Room, Jews and Proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God, vers. 7, 8, 9, 10, 11,
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And Christ himselfe commandeth us not to hide a candle under a bushell, but to set it on a candlesticke, that it may give light to all that are in the house.
And christ himself commands us not to hide a candle under a bushel, but to Set it on a candlestick, that it may give Light to all that Are in the house.
And in this consideration those Preachers of the glad tidings of salvation, who have had the best foyle of modestie to set off the lustre of their knowledge, have yet been desirous to deliver their Embassage from God to men in the fullest assemblies:
And in this consideration those Preachers of the glad tidings of salvation, who have had the best foil of modesty to Set off the lustre of their knowledge, have yet been desirous to deliver their Embassy from God to men in the Fullest assemblies:
They were all together. Beza telleth us of an ancient manuscript, in which he found the substantive added to the adjective omnes, viz. Apostoli, which words though I finde not in our copies,
They were all together. Beza Telleth us of an ancient manuscript, in which he found the substantive added to the adjective omnes, viz. Apostles, which words though I find not in our copies,
yet by comparing this verse with the last of the former chapter, it appeareth that the all here must bee restrained to the Apostles, or principally meant of them;
yet by comparing this verse with the last of the former chapter, it appears that the all Here must be restrained to the Apostles, or principally meant of them;
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for they were, as S. Austine setteth them forth, twelve beames of the sunne of righteousnesse, or twelve great torches of the truth enlightening the whole world.
for they were, as S. Augustine sets them forth, twelve beams of the sun of righteousness, or twelve great Torches of the truth enlightening the Whole world.
The present assembly in this upper roome was no other than a sacred Synod; and in truth there can be no Synod where the Apostles or their successours are not present, and Presidents.
The present assembly in this upper room was no other than a sacred Synod; and in truth there can be no Synod where the Apostles or their Successors Are not present, and Presidents.
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For all assemblies, how great soever, of Lay-persons, called together about ordering ecclesiasticall affaires, without Bishops and Pastours, are like to Polyphemus his vast body without an eye:
For all assemblies, how great soever, of Laypersons, called together about ordering ecclesiastical affairs, without Bishops and Pastors, Are like to Polyphemus his vast body without an eye:
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and all are of one accord, and bend their endevours one way, to settle peace and define truth, Christ will make good his promise, to be in the middest of them, and by his spirit to lead them into all truth.
and all Are of one accord, and bend their endeavours one Way, to settle peace and define truth, christ will make good his promise, to be in the midst of them, and by his Spirit to led them into all truth.
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With one accord. All the ancient and later Interpreters accord in their note upon the word accord, that Animorum unio & concordia est optima dispositio ad recipiendum Spiritum sanctum:
With one accord. All the ancient and later Interpreters accord in their note upon the word accord, that Animorum unio & Concord est optima Disposition ad recipiendum Spiritum sanctum:
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This was Novatus his case after hee made a faction against Cyprian: Donatus after hee made a faction against Meltiades: Aerius after hee made a schisme against Eustatius: and doe we not see it daily in our Separatists, who no sooner leave our Church,
This was Novatian his case After he made a faction against Cyprian: Donatus After he made a faction against Meltiades: Aerius After he made a Schism against Eustatius: and do we not see it daily in our Separatists, who no sooner leave our Church,
The Apostles and Disciples stayed at Jerusalem after the ascension of our Lord, partly in obedience to his command, which was not to depart out of Jerusalem till they were indued with power from above:
The Apostles and Disciples stayed At Jerusalem After the Ascension of our Lord, partly in Obedience to his command, which was not to depart out of Jerusalem till they were endued with power from above:
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and they tooke an upper chamber that they might bee more private and retired, or because in regard of the great confluence of people at this feast, they could not hire the whole house:
and they took an upper chamber that they might be more private and retired, or Because in regard of the great confluence of people At this feast, they could not hire the Whole house:
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If wee desire to celebrate the feast of the Spirit, and by his grace worthily receive the Sacrament of Christ his flesh, wee must imitate the Apostles and Disciples in each circumstance.
If we desire to celebrate the feast of the Spirit, and by his grace worthily receive the Sacrament of christ his Flesh, we must imitate the Apostles and Disciples in each circumstance.
and hearts with hearts, and hands with hands, and lifting up all together with one accord, sing, Come holy Ghost: so as this day is Pentecost, in like manner this place shall be as the upper roome where they were assembled,
and hearts with hearts, and hands with hands, and lifting up all together with one accord, sing, Come holy Ghost: so as this day is Pentecost, in like manner this place shall be as the upper room where they were assembled,
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and after wee have worthily celebrated the feast of the Spirit, and administred the Sacrament of our Lords body and bloud, wee shall feele the effects of both in us:
and After we have worthily celebrated the feast of the Spirit, and administered the Sacrament of our lords body and blood, we shall feel the effects of both in us:
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viz. more light in our understanding, more warmth in our affections, more fervour in our devotions, more comfort in our afflictions, more strength in temptations, more growth in grace, more settled peace of conscience, and unspeakable joy in the holy Ghost:
viz. more Light in our understanding, more warmth in our affections, more fervour in our devotions, more Comfort in our afflictions, more strength in temptations, more growth in grace, more settled peace of conscience, and unspeakable joy in the holy Ghost:
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SAint Luke in the precedent verse giveth us the name, & in this the ground of the solemne feast we are now come to celebrate, with such religious rites as our Church hath prescribed, according to the presidents of the first and best ages.
SAint Lycia in the precedent verse gives us the name, & in this the ground of the solemn feast we Are now come to celebrate, with such religious Rites as our Church hath prescribed, according to the Presidents of the First and best ages.
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& the light of fiery cloven tongues shining on the heads of the Apostles, who stayed at Jerusalem, according to our Lords command, in expectation of the promise of the holy Ghost, which was fulfilled then in their eyes,
& the Light of fiery cloven tongues shining on the Heads of the Apostles, who stayed At Jerusalem, according to our lords command, in expectation of the promise of the holy Ghost, which was fulfilled then in their eyes,
and God the Sonne by his incarnation, and the workes of grace; it was most convenient, that in the third place the third person should manifest himselfe,
and God the Son by his incarnation, and the works of grace; it was most convenient, that in the third place the third person should manifest himself,
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but here (as yee heare) in the similitude of fiery cloven tongues, to teach us, that we ought to be like doves, without gall in prosecution of injury done to our selves;
but Here (as ye hear) in the similitude of fiery cloven tongues, to teach us, that we ought to be like Dove, without Gall in prosecution of injury done to our selves;
For being warme within with the fire of love, and kindling without with the zeale of severity, he pleaded the cause of the people before God with teares,
For being warm within with the fire of love, and kindling without with the zeal of severity, he pleaded the cause of the people before God with tears,
And lest my meditations upon this wind should passe away like wind, I will fasten upon two points of speciall observation, 1. The object vehement, the sound of a mighty rushing wind.
And lest my meditations upon this wind should pass away like wind, I will fasten upon two points of special observation, 1. The Object vehement, the found of a mighty rushing wind.
2. With the circumstance of 1. The place, the house where: 2. The persons, they: 3. Their posture, were sitting. 1. Hearken suddenly, there came on the sudden. 2. To what? a sound. 3. From whence? from heaven. 4. What manner of sound? as of a mighty rushing wind.
2. With the circumstance of 1. The place, the house where: 2. The Persons, they: 3. Their posture, were sitting. 1. Harken suddenly, there Come on the sudden. 2. To what? a found. 3. From whence? from heaven. 4. What manner of found? as of a mighty rushing wind.
and no place else, seemes to mee a kind of sequence of miracles. Every word in this Text is like a cocke, which being turned, yeeldeth abundance of the water of life, of which we shall taste hereafter.
and no place Else, seems to me a kind of sequence of Miracles. Every word in this Text is like a cock, which being turned, yields abundance of the water of life, of which we shall taste hereafter.
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first, the Apostles heare a sound, and then they see the fiery cloven tongues. And answerable hereunto in the fourth verse we reade, that they were filled with the holy Ghost,
First, the Apostles hear a found, and then they see the fiery cloven tongues. And answerable hereunto in the fourth verse we read, that they were filled with the holy Ghost,
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first the heart enditeth, and then the tongue writeth. They who stay not at Jerusalem till they are endued with power from above, and receive the promise of the Father, but presently will open their mouthes,
First the heart enditeth, and then the tongue Writeth. They who stay not At Jerusalem till they Are endued with power from above, and receive the promise of the Father, but presently will open their mouths,
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and yet will open their mouthes in the Pulpit, and exercise the gift of their tongues, doe but fill the eares of their auditors with a sound, and their zealous fiery cloven tongues serve but to put fire, and make a rent in the Church of God.
and yet will open their mouths in the Pulpit, and exercise the gift of their tongues, do but fill the ears of their Auditors with a found, and their zealous fiery cloven tongues serve but to put fire, and make a rend in the Church of God.
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our mouthes, lips, and tongues are the instruments and organs of God, and before they are filled with the wind in my Text, they cannot sound out NONLATINALPHABET, his wonderous workes, whereof this is one, as followeth: And suddenly, NONLATINALPHABET.
our mouths, lips, and tongues Are the Instruments and organs of God, and before they Are filled with the wind in my Text, they cannot found out, his wondrous works, whereof this is one, as follows: And suddenly,.
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And indeed this sudden noise in this upper roome, the Apostles sitting still, and there being no wind abroad stirring, seemeth not lesse strange than the sudden calme after Christ rebuked the wind and the sea. Windes are not raised to the height on the sudden,
And indeed this sudden noise in this upper room, the Apostles sitting still, and there being no wind abroad stirring, seems not less strange than the sudden Cam After christ rebuked the wind and the sea. Winds Are not raised to the height on the sudden,
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or if a wind, a wind created of nothing, without any cause or prejacent matter. There is a great controversie among the Philosophers about the causes of winds.
or if a wind, a wind created of nothing, without any cause or prejacent matter. There is a great controversy among the Philosophers about the Causes of winds.
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and striving for place, stirred the aire, and thereby made winds: others, as Agrippa, that the evill spirits ruling in the aire, as they raise tempests, so also they cause winds.
and striving for place, stirred the air, and thereby made winds: Others, as Agrippa, that the evil spirits ruling in the air, as they raise tempests, so also they cause winds.
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Aristotle endeavoureth to demonstrate that the rising up of dry exhalations from the earth generateth the winds, which so long rage as the matter continueth,
Aristotle endeavoureth to demonstrate that the rising up of dry exhalations from the earth generateth the winds, which so long rage as the matter Continueth,
There came a sound. Some will have this sound to bee an eccho, or a sound at second hand, because so it will bee a fitter embleme of the Apostles preaching to the people, and ours to you.
There Come a found. some will have this found to be an echo, or a found At second hand, Because so it will be a fitter emblem of the Apostles preaching to the people, and ours to you.
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but the word in the originall is not NONLATINALPHABET, an eccho, but NONLATINALPHABET, a sound: besides, the eccho comes by reverberation from below, but this sound came from above.
but the word in the original is not, an echo, but, a found: beside, the echo comes by reverberation from below, but this found Come from above.
From heaven. Lorinus and other Commentatours are of opinion, that heaven here, as in many other Texts of Scripture, is put for the aire: as God is said to open the windowes of heaven, and to raine fire and brimstone from heaven. But I see no reason why NONLATINALPHABET here may not signifie the efficient cause, and heaven bee taken properly.
From heaven. Lorinus and other Commentators Are of opinion, that heaven Here, as in many other Texts of Scripture, is put for the air: as God is said to open the windows of heaven, and to rain fire and brimstone from heaven. But I see no reason why Here may not signify the efficient cause, and heaven be taken properly.
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and why may not this sound be as well from heaven properly, as we reade of a voice from heaven, saying, This is my well beloved Sonne in whom I am well pleased:
and why may not this found be as well from heaven properly, as we read of a voice from heaven, saying, This is my well Beloved Son in whom I am well pleased:
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As of a rushing mighty wind, or rather a rushing blast. For in the originall it is NONLATINALPHABET, not NONLATINALPHABET, ruentis flatus, not venti. As our breath differeth from our spirit and breathing parts,
As of a rushing mighty wind, or rather a rushing blast. For in the original it is, not, ruentis flatus, not venti. As our breath differeth from our Spirit and breathing parts,
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Though Peter Lumbard the great Master of the sentences seemed to encline to that opinion, that the Apostles received the very person of the holy Ghost;
Though Peter Lumbard the great Master of the sentences seemed to incline to that opinion, that the Apostles received the very person of the holy Ghost;
yet this conceit of his is pricked through with an obelisque, and à magistro hic non tenetur by the later Schoolmen, who rightly distinguish between the substance of the spirit and the gifts.
yet this conceit of his is pricked through with an obelisque, and à Magister hic non tenetur by the later Schoolmen, who rightly distinguish between the substance of the Spirit and the Gifts.
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1. They observe that God useth signes to strike our senses, thereby to stirre us up, that we may give more heed to that which he then fore-warneth us of,
1. They observe that God uses Signs to strike our Senses, thereby to stir us up, that we may give more heed to that which he then forewarneth us of,
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In Sicilie the sea water began to sweeten a little before the deposing the cruell tyrant Dionysius: in like manner Domitian dreamed that he saw a head of gold rise up upon the nape of his necke, which fore-shewed that a better head of that Monarchy should succeed him.
In Sicily the sea water began to sweeten a little before the deposing the cruel tyrant Dionysius: in like manner Domitian dreamed that he saw a head of gold rise up upon the nape of his neck, which foreshowed that a better head of that Monarchy should succeed him.
and to shew that Caesar should have the better at the beginning of the warre, there grew in the Capitoll on the sudden a laurell tree at the foot of his statue.
and to show that Caesar should have the better At the beginning of the war, there grew in the Capitol on the sudden a laurel tree At the foot of his statue.
the great draught of fish which Saint Peter tooke after Christs resurrection, the happy successe of him and the rest of the Apostles, who were fishers of men, and caught many thousands at one draught in the net of the Gospel.
the great draught of Fish which Saint Peter took After Christ resurrection, the happy success of him and the rest of the Apostles, who were Fishers of men, and caught many thousands At one draught in the net of the Gospel.
and here, before the Apostles were filled with the holy Ghost, and spake with divers tongues, the roome where they aboad was filled with a mighty rushing wind, and there appeared in the aire fiery cloven tongues.
and Here, before the Apostles were filled with the holy Ghost, and spoke with diverse tongues, the room where they abode was filled with a mighty rushing wind, and there appeared in the air fiery cloven tongues.
Suddenly. The Fathers read three lectures upon this circumstance, teaching that the motions and operations of the Spirit are 1. Speedy, 2. Free, 3. Come and gone in an instant.
Suddenly. The Father's read three Lectures upon this circumstance, teaching that the motions and operations of the Spirit Are 1. Speedy, 2. Free, 3. Come and gone in an instant.
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Who more averse from the Christian faith than St. Paul? yet in an instant by a vision from heaven he is changed from persecuting Saul to preaching Paul. At one Sermon of St. Peter many thousand soules were gained.
Who more averse from the Christian faith than Saint Paul? yet in an instant by a vision from heaven he is changed from persecuting Saul to preaching Paul. At one Sermon of Saint Peter many thousand Souls were gained.
And in Dioclesians time, after the edict set up in the market place for the utter extirpation of the Christian Religion, the whole world on the sudden turned Christian.
And in Diocletians time, After the edict Set up in the market place for the utter extirpation of the Christian Religion, the Whole world on the sudden turned Christian.
Who can cause the sunne to rise, or the wind to blow, or the deaw to fall? much lesse can any procure by his merits either the beames of the sunne of righteousnesse to shine,
Who can cause the sun to rise, or the wind to blow, or the dew to fallen? much less can any procure by his merits either the beams of the sun of righteousness to shine,
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that the grace of God is given according to mans merits. And the Synod at Arausica pronounced an Anathema against such as teach, that man beginneth, and God perfects:
that the grace of God is given according to men merits. And the Synod At Arausica pronounced an Anathema against such as teach, that man begins, and God perfects:
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or knocke, gain-sayeth the Apostle demanding, what hast thou that thou hast not received? The third lesson is Origens, That good motions are as suddenly gone as they come.
or knock, gainsayeth the Apostle demanding, what hast thou that thou hast not received? The third Lesson is Origens, That good motions Are as suddenly gone as they come.
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and prayers, we are as it were on float, sometimes on the sudden at an ebbe; sometimes wee are carried with full saile, sometimes we sticke as it were in the haven.
and Prayers, we Are as it were on float, sometime on the sudden At an ebb; sometime we Are carried with full sail, sometime we stick as it were in the Haven.
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And if we (saith the Apostle) or an Angel from heaven preach unto you any other Gospel than what ye have received, that is, (saith St. Austine ) than what is contained in the Propheticall and Apostolicall writings, let him be accursed.
And if we (Says the Apostle) or an Angel from heaven preach unto you any other Gospel than what you have received, that is, (Says Saint Augustine) than what is contained in the Prophetical and Apostolical writings, let him be accursed.
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and wait for the promise of the Father, which yee have heard (saith he) from mee: and promised after his departure to send the spirit, and accordingly sent him ten dayes after his ascension with the sound of a mighty wind in the likenesse of fiery cloven tongues.
and wait for the promise of the Father, which ye have herd (Says he) from me: and promised After his departure to send the Spirit, and accordingly sent him ten days After his Ascension with the found of a mighty wind in the likeness of fiery cloven tongues.
Thus Lactantius concludes in the end of his third booke of divine institutions, How long shall we stay (saith he) till Socrates will know any thing, or Anaxagoras find light in darknesse, or Democritus draw up the truth from the bottome of a deep Well,
Thus Lactantius concludes in the end of his third book of divine institutions, How long shall we stay (Says he) till Socrates will know any thing, or Anaxagoras find Light in darkness, or Democritus draw up the truth from the bottom of a deep Well,
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3. That the doctrine of the Gospel is not earthly, but of a heavenly nature, that it teacheth us to frame our lives to a heavenly conversation, that it mortifieth our fleshly lusts, stifleth ambitious desires, raiseth our mind from the earth,
3. That the Doctrine of the Gospel is not earthly, but of a heavenly nature, that it Teaches us to frame our lives to a heavenly Conversation, that it mortifieth our fleshly Lustiest, stifleth ambitious Desires, Raiseth our mind from the earth,
This blast or wind is a sacred symbole of the Spirit, and there is such a manifold resemblance between them, that the same word, (in Hebrew NONLATINALPHABET in Greeke NONLATINALPHABET, in Latine spiritus ) signifieth both:
This blast or wind is a sacred symbol of the Spirit, and there is such a manifold resemblance between them, that the same word, (in Hebrew in Greek, in Latin spiritus) signifies both:
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so in the heat of persecutions, and heart burning sorrow of afflictions, nothing so refresheth the soule as the comfort of the Spirit, who is therefore stiled Paracletus, the Comforter.
so in the heat of persecutions, and heart burning sorrow of afflictions, nothing so refresheth the soul as the Comfort of the Spirit, who is Therefore styled Paraclete, the Comforter.
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6. As the wind in an instant blowes downe the strongest towers and highest trees; so the Spirit overthrowes the strongest holds of Sathan, and humbleth the haughtiest spirit.
6. As the wind in an instant blows down the Strongest towers and highest trees; so the Spirit overthrows the Strongest holds of Sathan, and Humbleth the haughtiest Spirit.
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for it was an apparition of a spirit, and that in fire, and this fire cast it selfe into the shape of tongues, and these tongues were cloven. Of all sights, apparitions of spirits most affright us:
for it was an apparition of a Spirit, and that in fire, and this fire cast it self into the shape of tongues, and these tongues were cloven. Of all sights, apparitions of spirits most affright us:
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neither did the fire sitting on them, singe their haire, but rather crowne their heads with gifts and graces befitting the teachers of the whole world.
neither did the fire sitting on them, sing their hair, but rather crown their Heads with Gifts and graces befitting the Teachers of the Whole world.
Lo here 1. An apparition of tongues. 2. Tongues of fire. 3. Fire sitting. 1. Tongues cloven and floating in the aire, a strange sight. 2. Tongues as of fire, a strange matter. 3. Fire sitting, a strange posture.
Lo Here 1. an apparition of tongues. 2. Tongues of fire. 3. Fire sitting. 1. Tongues cloven and floating in the air, a strange sighed. 2. Tongues as of fire, a strange matter. 3. Fire sitting, a strange posture.
Of which before I can freely discourse, I must loosen three knots which I finde tyed upon the words of my text: 1. By Grammarians. 2. By Philosophers. 3. By Divines.
Of which before I can freely discourse, I must loosen three knots which I find tied upon the words of my text: 1. By Grammarians. 2. By Philosophers. 3. By Divines.
The second, whether was the miracle in the tongues of the Apostles, or in the eares of the hearers? For either way it might come to passe, that men of severall languages might heare them speake in their severall tongues the wonderfull works of God.
The second, whither was the miracle in the tongues of the Apostles, or in the ears of the hearers? For either Way it might come to pass, that men of several languages might hear them speak in their several tongues the wonderful works of God.
or that NONLATINALPHABET is to bee construed with NONLATINALPHABET, ignis, not NONLATINALPHABET, and it sate, that is the fire, upon each of them. The second is thus dissolved;
or that is to be construed with, ignis, not, and it sat, that is the fire, upon each of them. The second is thus dissolved;
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Moreover, it is evident out of the Epistle to the Corinthians, that many who were endued with the gift of tongues, might and did use it in the assembly of the faithfull,
Moreover, it is evident out of the Epistle to the Corinthians, that many who were endued with the gift of tongues, might and did use it in the assembly of the faithful,
and not in their teachers tongues. The third knot is thus loosened: the holy Ghost was united to these tongues, neither hypostatically nor sacramentally, but symbolically only.
and not in their Teachers tongues. The third knot is thus loosened: the holy Ghost was united to these tongues, neither hypostatically nor sacramentally, but symbolically only.
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S. Austine thus resolveth, This fire cut out as it were into severall portions like tongues, was no otherwise united to the holy Ghost than the Dove, Matth. 3. neither of which was so assumed,
S. Augustine thus resolves, This fire Cut out as it were into several portions like tongues, was not otherwise united to the holy Ghost than the Dove, Matthew 3. neither of which was so assumed,
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The witch at Endor raised up a man, or rather a spirit, in the likenesse of Samuel, who never was seene after that day he communed with Saul: but those whom our Saviour raised lived many dayes if not yeeres after.
The witch At Endor raised up a man, or rather a Spirit, in the likeness of Samuel, who never was seen After that day he communed with Saul: but those whom our Saviour raised lived many days if not Years After.
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Conjurers and Inchanters set before their guests daintie dishes in shew and appearance, but their greater hunger after them is an evident demonstration, that the Divell all the while fed their fancies with Idaeas and resemblances,
Conjurers and Enchanters Set before their guests dainty Dishes in show and appearance, but their greater hunger After them is an evident demonstration, that the devil all the while fed their fancies with Ideas and resemblances,
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but our Lord when hee multiplyed the loaves and fishes, hee gave this sensible and undeniable proofe of the truth of this miracle, both by saturitie in the stomacks of the people,
but our Lord when he multiplied the loaves and Fish, he gave this sensible and undeniable proof of the truth of this miracle, both by saturity in the stomachs of the people,
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Therefore they gathered them together, and filled twelve baskets with the fragments of the five barley loaves, which remained over and above to them that had eaten.
Therefore they gathered them together, and filled twelve baskets with the fragments of the five Barley loaves, which remained over and above to them that had eaten.
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Cloven tongues. The holy Ghost which now first appeared in the likenesse of tongues, moved the tongues of all the Prophets that have spoken since the world began.
Cloven tongues. The holy Ghost which now First appeared in the likeness of tongues, moved the tongues of all the prophets that have spoken since the world began.
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Of all the parts of the body God especially requireth two, the heart & the tongue; the heart whereby man beleeveth unto righteousnesse, and the tongue whereby he maketh confession unto salvation:
Of all the parts of the body God especially requires two, the heart & the tongue; the heart whereby man Believeth unto righteousness, and the tongue whereby he makes Confessi unto salvation:
the heart to love God, the tongue to praise him. Out of which consideration the Heathen, as Plutarch observeth, dedicated the Peach-tree to the Deitie,
the heart to love God, the tongue to praise him. Out of which consideration the Heathen, as Plutarch observeth, dedicated the Peach-tree to the Deity,
whose mouths are full of cursing and bitternesse, direfull imprecations and blasphemous oathes? These have fierie tongues, but not kindled from heaven;
whose mouths Are full of cursing and bitterness, direful imprecations and blasphemous Oaths? These have fiery tongues, but not kindled from heaven;
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Cloven. Some by cloven understand linguas bifidas, two-forked tongues, and they will have them to be an embleme of discretion and serpentine wisdome: others linguas dissectas, slit tongues,
Cloven. some by cloven understand linguas bifidas, two-forked tongues, and they will have them to be an emblem of discretion and serpentine Wisdom: Others linguas dissectas, slit tongues,
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and they made them after a sort fierie, by casting them into the fire, ad expurgandas perperam dictorum labes, to purge out the drosse of vain discourses:
and they made them After a sort fiery, by casting them into the fire, ad expurgandas Perperam dictorum labes, to purge out the dross of vain discourses:
because as the silver trumpets were made all of one piece, so these twelve tongues were made of one fierie matter, to illustrate the diversitie of gifts proceeding from the same spirit.
Because as the silver trumpets were made all of one piece, so these twelve tongues were made of one fiery matter, to illustrate the diversity of Gifts proceeding from the same Spirit.
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yet because it is a gesture of permanencie or continuance, the word is generally used in the originall for NONLATINALPHABET, signifying to abide or reside:
yet Because it is a gesture of permanency or Continuance, the word is generally used in the original for, signifying to abide or reside:
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Upon each of them. Whether these tongues entred into the mouths of the Apostles, as Amphilochius writeth of S. Basil, or rested upon their heads, as S. Cyril imagined;
Upon each of them. Whither these tongues entered into the mouths of the Apostles, as Amphilochius Writeth of S. Basil, or rested upon their Heads, as S. Cyril imagined;
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It sate not upon Peter onely, but upon the rest as well as him: S. Chrysostome saith, upon the hundred and twentie that were assembled in that upper roome:
It sat not upon Peter only, but upon the rest as well as him: S. Chrysostom Says, upon the hundred and twentie that were assembled in that upper room:
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For howsoever the Papists take all occasions to advance S. Peter above the rest of the Apostles, that the Roman See might be advanced through him, (as Hortensius the Oratour extolled eloquence to the skies, that hee might bee lifted up thither with her:) yet the Scripture giveth him no preheminence here or elsewhere:
For howsoever the Papists take all occasions to advance S. Peter above the rest of the Apostles, that the Roman See might be advanced through him, (as Hortensius the Orator extolled eloquence to the skies, that he might be lifted up thither with her:) yet the Scripture gives him no pre-eminence Here or elsewhere:
the renting of the veile at the death of our Saviour the opening of the way to the Sanctum Sanctorum, into which our high Priest Christ Jesus entred after his death, and there appeareth for us;
the renting of the veil At the death of our Saviour the opening of the Way to the Sanctum Sanctorum, into which our high Priest christ jesus entered After his death, and there appears for us;
Now if other miracles were significant and enunciative, how much more this of tongues? Verily he hath little sight of celestiall mysteries, who cannot discerne divine eloquence in these tongues, diversitie of languages in the cleaving of them,
Now if other Miracles were significant and enunciative, how much more this of tongues? Verily he hath little sighed of celestial Mysteres, who cannot discern divine eloquence in these tongues, diversity of languages in the cleaving of them,
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1. To shew his affinitie with the Word, such as is between fire and light: the Word is the true light, that enlighteneth everie one that commeth into the world;
1. To show his affinity with the Word, such as is between fire and Light: the Word is the true Light, that Enlighteneth every one that comes into the world;
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It is not yee that speake (saith our Saviour) but the Spirit which speaketh in you, which Spirit spake by the month of the Prophets that have beene since the world began.
It is not ye that speak (Says our Saviour) but the Spirit which speaks in you, which Spirit spoke by the Monn of the prophets that have been since the world began.
And those that have their spirituall senses exercised, can distinguish betweene the sound of the golden bels of Aaron, and of the tinckling Cymball S. Paul speaketh of:
And those that have their spiritual Senses exercised, can distinguish between the found of the golden Bells of Aaron, and of the tinkling Cymbal S. Paul speaks of:
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As many proprieties as the naturall Philosophers observe in fire, so many vertues the Divines will have us note in the Spirit given to the faithfull: they are specially eight;
As many proprieties as the natural Philosophers observe in fire, so many Virtues the Divines will have us note in the Spirit given to the faithful: they Are specially eight;
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Illuminandi, of enlightening: 2. Inflammandi, of heating: 3. Purgandi, of purifying: 4. Absumendi, of consuming: 5. Liquefaciendi, of melting: 6. Penetrandi, of piercing: 7. Elevandi, of lifting up,
Illuminandi, of enlightening: 2. Inflammandi, of heating: 3. Purgandi, of purifying: 4. Absumendi, of consuming: 5. Liquefaciendi, of melting: 6. Penetrandi, of piercing: 7. Elevandi, of lifting up,
For darknesse is dispelled, cold expelled, hardnesse mollified, metall purified, combustible matter consumed, the pores of solid bodies penetrated, smoake raised up,
For darkness is dispelled, cold expelled, hardness mollified, metal purified, combustible matter consumed, the pores of solid bodies penetrated, smoke raised up,
and all fuell turned into flame or coale by fire. 1. Of enlightening, this Leo applyeth to the Spirit: 2. Of enflaming, this Gregory worketh upon: 3. Of purifying, this Nazianzen noteth: 4. Of consuming, this Chrysostome reckons upon: 5. Of melting, this Calvin buildeth upon: 6. Of penetrating, this S. Paul pointeth to: 7. Of elevating, this Dionysius toucheth upon: 8. Of converting,
and all fuel turned into flame or coal by fire. 1. Of enlightening, this Leo Applieth to the Spirit: 2. Of enflaming, this Gregory works upon: 3. Of purifying, this Nazianzen notes: 4. Of consuming, this Chrysostom reckons upon: 5. Of melting, this calvin builds upon: 6. Of penetrating, this S. Paul pointeth to: 7. Of elevating, this Dionysius touches upon: 8. Of converting,
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and this Origen and many of our later writers run upon. 1. Fire enlighteneth the aire, the Spirit the heart: 2. Fire heateth the body, the Spirit the soule: 3. Fire purgeth out drosse, the Spirit our sinnes: 4. Fire consumeth the stubble, the Spirit our lusts: 5. Fire melteth metals, the Spirit the hardest heart: 6. Fire pierceth into the bones, the Spirit into the inmost thoughts: 7. Fire elevateth water and fumes, the Spirit carrieth up our meditations with our penitent teares also to heaven. 8. Fire turneth all things into its owne nature, the Spirit converteth all sorts of men,
and this Origen and many of our later writers run upon. 1. Fire Enlighteneth the air, the Spirit the heart: 2. Fire heateth the body, the Spirit the soul: 3. Fire Purgeth out dross, the Spirit our Sins: 4. Fire consumeth the stubble, the Spirit our Lustiest: 5. Fire melts metals, the Spirit the Hardest heart: 6. Fire pierces into the bones, the Spirit into the inmost thoughts: 7. Fire elevateth water and fumes, the Spirit Carrieth up our meditations with our penitent tears also to heaven. 8. Fire turns all things into its own nature, the Spirit Converts all sorts of men,
WHen our Saviour was lifted up from the earth to draw all to him, and his armes were stretched out at full length to compasse in and embrace all true beleevers:
WHen our Saviour was lifted up from the earth to draw all to him, and his arms were stretched out At full length to compass in and embrace all true believers:
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The hole in Christs side is the source and spring of both these Wells of salvation in the Church, which are continually filled with that which then issued out of our Lords side.
The hold in Christ side is the source and spring of both these Wells of salvation in the Church, which Are continually filled with that which then issued out of our lords side.
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and having in sixe dayes accomplished the workes of mans redemption, as his Father in the like number of dayes had finished the workes of creation, the seventh day kept his Sabbaths rest in the grave.
and having in sixe days accomplished the works of men redemption, as his Father in the like number of days had finished the works of creation, the seventh day kept his Sabbaths rest in the grave.
and instituted the sacrament of the Eucharist, and administred it in his owne person, delivering both the consecrated bread and cup of blessing to his Apostles with his owne hand.
and instituted the sacrament of the Eucharist, and administered it in his own person, delivering both the consecrated bred and cup of blessing to his Apostles with his own hand.
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For, Primum in unoquoque genere mensura est reliquorum, the first action in any sacred or civill institution in respect of those that succeed, is like the originall to all after - draughts, and the copy to all that write by it.
For, Primum in unoquoque genere Mensura est reliquorum, the First actium in any sacred or civil Institution in respect of those that succeed, is like the original to all After - draughts, and the copy to all that write by it.
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Such was the first institution of marriage in Paradise, of circumcision in Abrahams family, of the passover in Egypt, of all the other types and figures of the Law on Mount Sinai,
Such was the First Institution of marriage in Paradise, of circumcision in Abrahams family, of the passover in Egypt, of all the other types and figures of the Law on Mount Sinai,
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For before the end of the next day they were all coloured in bloud. What was done now in effigie, was then done in personâ: he that now tooke bread, was taken himselfe:
For before the end of the next day they were all coloured in blood. What was done now in effigy, was then done in personâ: he that now took bred, was taken himself:
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and his faithfull Apostle fully declareth his meaning in the words of my Text, As often, &c. As Christ came to us not by water only, but by water and bloud;
and his faithful Apostle Fully Declareth his meaning in the words of my Text, As often, etc. As christ Come to us not by water only, but by water and blood;
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so Christ being to depart out of this world, left these sacred elements of bread and wine with his Church, to the end that as often as she seeth them, she should thinke of him and his sufferings for her.
so christ being to depart out of this world, left these sacred elements of bred and wine with his Church, to the end that as often as she sees them, she should think of him and his sufferings for her.
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so as soone as we plucke but a twigge of the tree of Christs crosse, it will bleed a fresh in our thoughts, shewing us to be guilty of the death of the Lord of life.
so as soon as we pluck but a twig of the tree of Christ cross, it will bleed a fresh in our thoughts, showing us to be guilty of the death of the Lord of life.
For though we never consulted with the chiefe Priests, nor drave the bargaine with Judas, nor pronounced sentence against him with Pilate, nor touched his hand or foot with a naile:
For though we never consulted with the chief Priests, nor drave the bargain with Judas, nor pronounced sentence against him with Pilate, nor touched his hand or foot with a nail:
yet sith hee was wounded for our transgressions, and bruised for our iniquities, and the chastisement of our peace was upon him, and the Lord laid on him the sinnes of us all, we cannot plead not guilty, inasmuch as our sinnes were the causes of all his sufferings.
yet sith he was wounded for our transgressions, and Bruised for our iniquities, and the chastisement of our peace was upon him, and the Lord laid on him the Sins of us all, we cannot plead not guilty, inasmuch as our Sins were the Causes of all his sufferings.
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The Passover by the Law was to be eaten with sowre herbes: and in like manner the Christian passover, which wee are now met to eate, must bee eaten with sowre herbes, that is, pensive thoughts,
The Passover by the Law was to be eaten with sour herbs: and in like manner the Christian passover, which we Are now met to eat, must be eaten with sour herbs, that is, pensive thoughts,
and a sad remembrance both of our sinfull actions, and our Saviours bloudy passion. For as oft as yee eate, &c. The coherence, or rather consequence of this verse to the former, is like to that of the Eccho to the voice:
and a sad remembrance both of our sinful actions, and our Saviors bloody passion. For as oft as ye eat, etc. The coherence, or rather consequence of this verse to the former, is like to that of the Echo to the voice:
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For as the Eccho soundeth out the last words of the voice, so the Apostle here repeateth the last words of Christs institution, Doe this in remembrance of mee:
For as the Echo soundeth out the last words of the voice, so the Apostle Here repeateth the last words of Christ Institution, Do this in remembrance of me:
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& consequently are often to receive the sacrament, which is the seale of our spirituall nourishment & growth in Christ: and therfore the Apostle saith, As often as.
& consequently Are often to receive the sacrament, which is the seal of our spiritual nourishment & growth in christ: and Therefore the Apostle Says, As often as.
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As oft as ye are bid to the Lords Table, and come prepared, eate of this bread; and as oft as ye eate of this bread, drinke of this cup: and when yee eate and drinke, shew forth the Lords death;
As oft as you Are bid to the lords Table, and come prepared, eat of this bred; and as oft as you eat of this bred, drink of this cup: and when ye eat and drink, show forth the lords death;
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and let this annuntiation continue till he come. If ye take away this band of connexion, the parts falling asunder will be these: 1. The time when. 2. The manner how. 3. The end why. 4. The terme how long wee are to celebrate this supper. 1. The time frequent, As often. 2. The manner entire, Eate and drinke. 3. The end demonstrative, Shew forth. 4. The terme perpetuall, Till he come, that is, to the end of the world.
and let this annunciation continue till he come. If you take away this band of connexion, the parts falling asunder will be these: 1. The time when. 2. The manner how. 3. The end why. 4. The term how long we Are to celebrate this supper. 1. The time frequent, As often. 2. The manner entire, Eat and drink. 3. The end demonstrative, Show forth. 4. The term perpetual, Till he come, that is, to the end of the world.
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He conceived that he needed not to bid any to drink freely of the wine that maketh glad the heart of every communicant, or to eate frequently of the food that perisheth not: therefore taking that for granted, he prescribeth the manner how,
He conceived that he needed not to bid any to drink freely of the wine that makes glad the heart of every communicant, or to eat frequently of the food that Perishes not: Therefore taking that for granted, he prescribeth the manner how,
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3. They eate Christ both sacramentally and spiritually, who beleeving in Christs incarnation and passion, according to his command, come with preparation unto this Table,
3. They eat christ both sacramentally and spiritually, who believing in Christ incarnation and passion, according to his command, come with preparation unto this Table,
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And drinke. It is worth your observation, that our adversaries the Papists, who are so much against a figure in the words used in the consecration of the bread, This is my body, yet are forced to admit of a double figure in the words used in the consecration of the cup, This is the new Testament in my bloud.
And drink. It is worth your observation, that our Adversaries the Papists, who Are so much against a figure in the words used in the consecration of the bred, This is my body, yet Are forced to admit of a double figure in the words used in the consecration of the cup, This is the new Testament in my blood.
This cup. The sacrament is called a cup in a double respect: 1. Quia potus, drinke to nourish and refresh the soule. 2. Quia potio, because a medicinall potion to purge the conscience.
This cup. The sacrament is called a cup in a double respect: 1. Quia Potus, drink to nourish and refresh the soul. 2. Quia potio, Because a medicinal potion to purge the conscience.
2. The sacramentall, which ought to be taken innocently, and touched reverently. 3. The spirituall, which ought to bee taken willingly, and borne joyfully.
2. The sacramental, which ought to be taken innocently, and touched reverently. 3. The spiritual, which ought to be taken willingly, and born joyfully.
But although this fourth cup bee mentioned ( Apoc. 17.4.) yet wee will content our selves at this time with these three cups: 1. Calix consolationis, the cup of mirth and spirituall consolation. 2. Calix afflictionis, the cup of affliction. 3. Calix benedictionis, the cup of blessing.
But although this fourth cup be mentioned (Apocalypse 17.4.) yet we will content our selves At this time with these three cups: 1. Calix consolationis, the cup of mirth and spiritual consolation. 2. Calix afflictionis, the cup of affliction. 3. Calix benedictionis, the cup of blessing.
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If this cup in my text be calix benedictionis, the cup of blessing, then certainely the Romish Priests deserve calicem maledictionis, a cup of cursing, who deprive the laity of this cup.
If this cup in my text be calix benedictionis, the cup of blessing, then Certainly the Romish Priests deserve calicem maledictionis, a cup of cursing, who deprive the laity of this cup.
To whom belongeth the commandement of eating, Take, eate? to the Priests onely? Why then doe the Laity among them eat? To the Laity also? Why then doe they not drink,
To whom belongeth the Commandment of eating, Take, eat? to the Priests only? Why then do the Laity among them eat? To the Laity also? Why then do they not drink,
sith it is most evident in the text that Christ said, Drinke ye all of this, to whom before he gave the bread, saying, Take, eate? Those things which God hath joyned together let no man put asunder.
sith it is most evident in the text that christ said, Drink you all of this, to whom before he gave the bred, saying, Take, eat? Those things which God hath joined together let no man put asunder.
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God never set so many remarkeable accidents upon any thing as on his Sonnes death, at which the Sun was eclipsed, the rockes were cloven, the vaile of the Temple rent from the top to the bottome, the graves opened, and the dead arose.
God never Set so many remarkable accidents upon any thing as on his Sons death, At which the Sun was eclipsed, the Rocks were cloven, the veil of the Temple rend from the top to the bottom, the graves opened, and the dead arose.
1 In verbo. 2 In signo. 3 In opere. 1 By commemoration of the historie of his passion. 2 By representation thereof in the sacred Symboles. 3 By expression thereof in our death to sinne.
1 In verbo. 2 In Sign. 3 In Opere. 1 By commemoration of the history of his passion. 2 By representation thereof in the sacred Symbols. 3 By expression thereof in our death to sin.
and all congregations professing the Christian religion, must continue the celebration of this holy Sacrament till the day of the worlds consummation.
and all congregations professing the Christian Religion, must continue the celebration of this holy Sacrament till the day of the world's consummation.
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The Martyrs in the Primitive Church received every day, because looking every houre to be called to signe the truth of their religion with their bloud, they held it needfull by communicating to arme themselves against the feare of death.
The Martyrs in the Primitive Church received every day, Because looking every hour to be called to Signen the truth of their Religion with their blood, they held it needful by communicating to arm themselves against the Fear of death.
Others in the time of peace received either daily, or at least every Lords day. The former Saint Austine neither liketh nor disliketh, the latter he exhorteth all unto.
Others in the time of peace received either daily, or At least every lords day. The former Saint Augustine neither liketh nor disliketh, the latter he exhorteth all unto.
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2. I answer in particular out of Fabianus, the Synod of Agatha, and the Rubrick of our Communion booke, that every one at least ought to communicate thrice a yeere, at Christmas, Easter, and Whitsontide:
2. I answer in particular out of Fabianus, the Synod of Agatha, and the Rubric of our Communion book, that every one At least ought to communicate thrice a year, At Christmas, Easter, and Whitsuntide:
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whether the Flesh get the hand of the Spirit, or the Spirt of the Flesh; whether our ghostly strength against all temptations be increased or diminished;
whither the Flesh get the hand of the Spirit, or the Spirt of the Flesh; whither our ghostly strength against all temptations be increased or diminished;
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and reverence to this most holy ordinance forbeare, or with due preparation and renewed faith and repentance approach to this Table, either to receive a supply of those graces we want,
and Reverence to this most holy Ordinance forbear, or with due preparation and renewed faith and Repentance approach to this Table, either to receive a supply of those graces we want,
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Two things (saith Aquinas) concurre to the integrity of the Sacrament, viz. spirituall meate and drinke: and againe, It is requisite in regard of the Sacrament that we receive both kindes, the body and the bloud,
Two things (Says Aquinas) concur to the integrity of the Sacrament, viz. spiritual meat and drink: and again, It is requisite in regard of the Sacrament that we receive both Kinds, the body and the blood,
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The Popish communion, be it what it may be, to the Laity cannot be a supper in which the Laity sup nothing; neither can they fulfill the precept of the Apostle of shewing forth the Lords death:
The Popish communion, be it what it may be, to the Laity cannot be a supper in which the Laity sup nothing; neither can they fulfil the precept of the Apostle of showing forth the lords death:
which the Apostle here teacheth to be the principall end of receiving this Sacrament: As oft, saith he, as yee eate of this bread and drinke of this cup Yee shew forth Christs death.
which the Apostle Here Teaches to be the principal end of receiving this Sacrament: As oft, Says he, as ye eat of this bred and drink of this cup Ye show forth Christ death.
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for in it we may observe the justice of God satisfied, the love of Christ manifested, the power of Sathan vanquished, the liberty of man from the slavery of sinne and death purchased, all figures of the Old Testament verified, all promises of the New ratified, all prophecies fulfilled, all debts discharged, all things requisite for the redemption of mankind,
for in it we may observe the Justice of God satisfied, the love of christ manifested, the power of Sathan vanquished, the liberty of man from the slavery of sin and death purchased, all figures of the Old Testament verified, all promises of the New ratified, all prophecies fulfilled, all debts discharged, all things requisite for the redemption of mankind,
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Therein we have a patterne of obedience to the last breath, of humility descending as low as hell, of meeknesse putting up insufferable wrongs, of patience enduring mercilesse torments;
Therein we have a pattern of Obedience to the last breath, of humility descending as low as hell, of meekness putting up insufferable wrongs, of patience enduring merciless torments;
to which vertues of his person, if ye lay the benefits of his passion redounding to his Church, which hee hath comforted by his agony, quit by his taking, justified by his condemnation, healed by his stripes, cleansed by his bloud, quickened by his death, and crowned by his crosse;
to which Virtues of his person, if you lay the benefits of his passion redounding to his Church, which he hath comforted by his agony, quit by his taking, justified by his condemnation, healed by his stripes, cleansed by his blood, quickened by his death, and crowned by his cross;
if you take a full sight of all the vertues wherewith his crosse is beset as with so many jewells, I make no doubt but that you will resolve with the Apostle, to desire to know nothing but Jesus Christ, and him crucified.
if you take a full sighed of all the Virtues wherewith his cross is beset as with so many Jewels, I make no doubt but that you will resolve with the Apostle, to desire to know nothing but jesus christ, and him Crucified.
whereas one drop of his bloud, in regard of the infinite dignity of his person, might have served for the ransome of many worlds: one drop of his bloud was more worth than all the precious things in the world.
whereas one drop of his blood, in regard of the infinite dignity of his person, might have served for the ransom of many world's: one drop of his blood was more worth than all the precious things in the world.
and restraine our desires and affections, as he was nailed to the crosse: when we thirst after righteousnesse, as he thirsted on the crosse for our salvation:
and restrain our Desires and affections, as he was nailed to the cross: when we thirst After righteousness, as he thirsted on the cross for our salvation:
because every day, nay almost every houre, by the violent assaults of tentation and sinnes, as they are termed, of ordinary incursion, some breach or other is made into it.
Because every day, nay almost every hour, by the violent assaults of tentation and Sins, as they Are termed, of ordinary incursion, Some breach or other is made into it.
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yet now is the peculiar season of publike, when the practice of the primitive, and the sanction of the present Church calls us to watching and fasting, to weeping and mourning, to sackcloth and ashes, to humiliation and contrition;
yet now is the peculiar season of public, when the practice of the primitive, and the sanction of the present Church calls us to watching and fasting, to weeping and mourning, to Sackcloth and Ashes, to humiliation and contrition;
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Verily such is the overflowing of iniquity, and inundation of impurity in this last and worst age of the world, that the most righteous among us can hardly keep up their head,
Verily such is the overflowing of iniquity, and inundation of impurity in this last and worst age of the world, that the most righteous among us can hardly keep up their head,
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as so many floud-gates, if not quite to stay, yet somewhat to stop the current of sin? Anselme, sometimes Archbishop of Canterbury, whom the Church of Rome hath inserted into the Canon of Saints, (but he ranketh himselfe among the Apocrypha of sinners) recounting with hearts griefe and sorrow the whole course of his life,
as so many floodgates, if not quite to stay, yet somewhat to stop the current of since? Anselm, sometime Archbishop of Canterbury, whom the Church of Rome hath inserted into the Canon of Saints, (but he ranketh himself among the Apocrypha of Sinners) recounting with hearts grief and sorrow the Whole course of his life,
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and the maturity and ripenesse of all sinne in the sinnes of his ripe and perfect age, breaketh forth into this passionate speech, Quid restat tibi, O peccator, nisi ut totâ vitâ deploret totam vitam? What remaines for thee, wretched man,
and the maturity and ripeness of all sin in the Sins of his ripe and perfect age, breaks forth into this passionate speech, Quid restat tibi, O peccator, nisi ut totâ vitâ deploret Whole vitam? What remains for thee, wretched man,
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but that thou spend the remainder of thy whole life in bewailing thy whole life? What should wee (Beloved) in a manner doe else, considering that even when we pray against sin, wee sin in praying:
but that thou spend the remainder of thy Whole life in bewailing thy Whole life? What should we (beloved) in a manner do Else, considering that even when we pray against since, we sin in praying:
if all the time that is given us should be a Lent of discipline, if all weekes Embers, if all daies of the weeke Ashwednesdayes, how much more ought we to keep Lent in Lent now, at least continually to call upon the name of God for our continuall blaspheming it? Now to fast for our sinnes in feasting,
if all the time that is given us should be a Lent of discipline, if all weeks Embers, if all days of the Week Ashwednesdayes, how much more ought we to keep Lent in Lent now, At least continually to call upon the name of God for our continual blaspheming it? Now to fast for our Sins in feasting,
therefore shee taketh away or diminisheth our portion in the comforts of this life, that with holy David wee should take God for our portion. This is a time,
Therefore she Takes away or diminisheth our portion in the comforts of this life, that with holy David we should take God for our portion. This is a time,
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Your humbling your bodies by watching and fasting, your sou•es by weeping and mourning, your rending your hearts with sighes, the resolving your eyes into teares, your continuall prostration before the throne of grace,
Your humbling your bodies by watching and fasting, your sou•es by weeping and mourning, your rending your hearts with sighs, the resolving your eyes into tears, your continual prostration before the throne of grace,
& offering up prayers with strong cryes, are at this time not only kind fruits of your devotion, speciall exercises of your mortification, necessary parts of contrition,
& offering up Prayers with strong cries, Are At this time not only kind fruits of your devotion, special exercises of your mortification, necessary parts of contrition,
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but also testimonies of obedience to the Law, and duties of conformity to Christs sufferings, and of preparation to our most publique and solemne Communions at Easter.
but also testimonies of Obedience to the Law, and duties of conformity to Christ sufferings, and of preparation to our most public and solemn Communions At Easter.
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To pricke you on forward in this most necessarie dutie, of pricking your hearts with godly sorrow for your sinnes, I have made choyce of this verse, wherein the Evangelist S. Luke relateth the effects of S. Peters Sermon in all his auditours. 1. Inward impression, they were pricked in heart.
To prick you on forward in this most necessary duty, of pricking your hearts with godly sorrow for your Sins, I have made choice of this verse, wherein the Evangelist S. Luke relateth the effects of S. Peter's Sermon in all his Auditors. 1. Inward impression, they were pricked in heart.
What Eupolis sometimes spake of Pericles, that after his oration made to the people of Athens, he left certaine needles and stings in their mindes, may be more truly affirmed of this Sermon of the Apostle, which when the Jewes heard they were pricked at heart, and not able to endure the paine, cry out men and brethren, what shall we doe? The ancient painters, to set forth the power of eloquence, drew Hercules Celticus with an infinite number of chaines comming out of his mouth,
What Eupolis sometime spoke of Pericles, that After his oration made to the people of Athens, he left certain needles and stings in their minds, may be more truly affirmed of this Sermon of the Apostle, which when the Jews herd they were pricked At heart, and not able to endure the pain, cry out men and brothers, what shall we do? The ancient Painters, to Set forth the power of eloquence, drew Hercules Celticus with an infinite number of chains coming out of his Mouth,
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and happie successe in his ministeriall function, seemeth to have beene fore-shewed to him by that great draught of fish taken after Christs resurrection, the draught was an hundred fiftie and three great fishes;
and happy success in his ministerial function, seems to have been foreshowed to him by that great draught of Fish taken After Christ resurrection, the draught was an hundred fiftie and three great Fish;
This could not but touch the quickest veines in their heart, that they should be the death of the Lord of life, that they should slay their Messiah, that they should destroy the Saviour of the world.
This could not but touch the quickest Veins in their heart, that they should be the death of the Lord of life, that they should slay their Messiah, that they should destroy the Saviour of the world.
Of all sinnes murder cryeth the loudest in the eares of God and men; of all murders, the murder of an onely begotten sonne most enrageth a loving father, and extimulateth him unto revenge:
Of all Sins murder Cries the Loudest in the ears of God and men; of all murders, the murder of an only begotten son most enrageth a loving father, and extimulateth him unto revenge:
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in what wofull case then might they well suppose themselves to be, who after S. Peter had opened their eyes, saw that their hands 〈 ◊ 〉 beene deepe in the bloud of the Sonne of God? Now their blasphemous words which they spake against him, are sharp swords wounding deeply their soules;
in what woeful case then might they well suppose themselves to be, who After S. Peter had opened their eyes, saw that their hands 〈 ◊ 〉 been deep in the blood of the Son of God? Now their blasphemous words which they spoke against him, Are sharp swords wounding deeply their Souls;
the thornes wherewith they pricked his head, and the nailes wherewith they pierced his hands and feet, pricked and pierced their very heart. They were pricked in heart:
the thorns wherewith they pricked his head, and the nails wherewith they pierced his hands and feet, pricked and pierced their very heart. They were pricked in heart:
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Here lest wee mistake phrases of like sound, though not of like sense, we must distinguish of spiritus compunctionis, and compunctio spiritus, NONLATINALPHABET,
Here lest we mistake phrases of like found, though not of like sense, we must distinguish of spiritus compunctionis, and Compunction spiritus,,
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and NONLATINALPHABET, a spirit of compunction reproved in the unbeleeving Jewes, and compunction of spirit, or of the heart, here noted by S. Luke: the former phrase signifieth slumber, stupiditie,
and, a Spirit of compunction reproved in the unbelieving Jews, and compunction of Spirit, or of the heart, Here noted by S. Lycia: the former phrase signifies slumber, stupidity,
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Now godly sorrow is termed compunction of the heart for three reasons, as Lorinus conceiveth. 1. Because thereby the corruption of the heart is discovered,
Now godly sorrow is termed compunction of the heart for three Reasons, as Lorinus conceiveth. 1. Because thereby the corruption of the heart is discovered,
like the Spouse in the Canticles, wee become sicke of love, as the least pricke at the heart causeth a present fit of sicknesse. 3. Because thereby the Divell is,
like the Spouse in the Canticles, we become sick of love, as the least prick At the heart Causes a present fit of sickness. 3. Because thereby the devil is,
for were they full, they would easily vent themselves. They cannot freely bring forth, because they have laid up nothing in the treasurie of their hearts.
for were they full, they would Easily vent themselves. They cannot freely bring forth, Because they have laid up nothing in the treasury of their hearts.
Here our adversaries, who will not let the least tittle fall to the ground that may serve any way to advance the title and dignity of the Bishop of Rome, will have us take speciall notice, that here and elsewhere Peter is named before the rest of the Apostles:
Here our Adversaries, who will not let the least tittle fallen to the ground that may serve any Way to advance the title and dignity of the Bishop of Rome, will have us take special notice, that Here and elsewhere Peter is nam before the rest of the Apostles:
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and that yee may know that all is fish that comes to Peters net, Bellarmine will tell you that the Popes monarchy is proclaimed in those words in the Acts, Rise up Peter, kill and eat, (Acts 11.7.) I know not with what perspective the Cardinall readeth the Scriptures;
and that ye may know that all is Fish that comes to Peter's net, Bellarmine will tell you that the Popes monarchy is proclaimed in those words in the Acts, Rise up Peter, kill and eat, (Acts 11.7.) I know not with what perspective the Cardinal readeth the Scriptures;
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Those were healed (saith hee) who came but within the shadow of Peter. Acts 5.15. They brought forth the sicke into the streets, and laid them on beds or couches, that at the least the shadow of Peter passing by, might over-shadow them.
Those were healed (Says he) who Come but within the shadow of Peter. Acts 5.15. They brought forth the sick into the streets, and laid them on Beds or couches, that At the least the shadow of Peter passing by, might overshadow them.
The same vertue is given to the shadow of Peter, which is given to his body, that we might know that such store of grace was given to Peter, that God would have the same gifts derived to his successours, who represent his person.
The same virtue is given to the shadow of Peter, which is given to his body, that we might know that such store of grace was given to Peter, that God would have the same Gifts derived to his Successors, who represent his person.
Lorinus catcheth at the placing of a word, Bellarmine at a mysticall apparition, and Baronius at a shadow. What serveth this shadow to illustrate or confirme the Popes or Peters supremacie? It pleased God,
Lorinus Catches At the placing of a word, Bellarmine At a mystical apparition, and Baronius At a shadow. What serves this shadow to illustrate or confirm the Popes or Peter's supremacy? It pleased God,
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for the manifestation of his power, and the performance of Christs promise to his disciples, that they in his name should worke greater miracles than some of those that he had done, to heale the sick by Pauls handkerchiefes, and Peters shadow:
for the manifestation of his power, and the performance of Christ promise to his Disciples, that they in his name should work greater Miracles than Some of those that he had done, to heal the sick by Paul's handkerchiefs, and Peter's shadow:
Neither is there any clearer evidence in that vision which S. Peter saw of a sheet let downe from heaven, in which there were foure-footed beasts of the earth,
Neither is there any clearer evidence in that vision which S. Peter saw of a sheet let down from heaven, in which there were fourfooted beasts of the earth,
for S. Peter himselfe made no other interpretation of this vision, than that the Gentiles, whose hearts God had purified by faith, were not to bee accounted uncleane; and therefore he alledgeth this apparition in his apologie for going unto the uncircumcised, and eating with them.
for S. Peter himself made not other Interpretation of this vision, than that the Gentiles, whose hearts God had purified by faith, were not to be accounted unclean; and Therefore he allegeth this apparition in his apology for going unto the uncircumcised, and eating with them.
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Here I demand of Lorinus, doth the naming of Andrew before Peter, or of James, or the Disciples, prove that any of these were superiours to Peter? If they were, what becomes of Peters supremacie? If they were not, what maketh the naming him before them for it? Without all question,
Here I demand of Lorinus, does the naming of Andrew before Peter, or of James, or the Disciples, prove that any of these were superiors to Peter? If they were, what becomes of Peter's supremacy? If they were not, what makes the naming him before them for it? Without all question,
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What shall we doe to satisfie the Father for the death of his Sonne, to ease our burthened consciences, to wash away the guilt of the effusion of innocent bloud? Behold here the effects of soule-ravishing eloquence, attention, compunction,
What shall we do to satisfy the Father for the death of his Son, to ease our burdened Consciences, to wash away the guilt of the effusion of innocent blood? Behold Here the effects of Soul ravishing eloquence, attention, compunction,
when he is reproved for his sin, spurneth not at the Minister of God, but receiving the words with meeknesse, communeth with his owne heart whether the reproofe were just or no,
when he is reproved for his since, spurneth not At the Minister of God, but receiving the words with meekness, communeth with his own heart whither the reproof were just or no,
The Jewes here when they were charged by S. Peter with the murder of the sonne of God, say not, Quid hic? sed quid nos? not what hath this man to meddle with us? but who can give us good counsell? not what shall we say? but what shall wee doe? for words are too light a recompence for deeds.
The Jews Here when they were charged by S. Peter with the murder of the son of God, say not, Quid hic? sed quid nos? not what hath this man to meddle with us? but who can give us good counsel? not what shall we say? but what shall we do? for words Are too Light a recompense for Deeds.
The salvation of the hearers much dependeth upon the gifts of the Preacher, and the gifts of the Preacher much depend upon his sincere intention, not to gaine profit or applause to himselfe, but soules to God:
The salvation of the hearers much dependeth upon the Gifts of the Preacher, and the Gifts of the Preacher much depend upon his sincere intention, not to gain profit or applause to himself, but Souls to God:
According to which patterne S. Jerome endevoureth to frame Nepotian his scholar, When thou teachest in the Church (saith hee) let there bee heard no shouts of admiration, but sobs of contrition:
According to which pattern S. Jerome endeavoureth to frame Nepotian his scholar, When thou Teachest in the Church (Says he) let there be herd no shouts of admiration, but sobs of contrition:
NONLATINALPHABET, they are the graces of sanctification shining in the countenance, gesture, & life of the Preacher (and not the beauty and ornaments of speech) which insinuate into the heart, and multiply themselves there:
, they Are the graces of sanctification shining in the countenance, gesture, & life of the Preacher (and not the beauty and Ornament of speech) which insinuate into the heart, and multiply themselves there:
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when they were assaulted by the Syrens, endevouring to enchant them with their songs, found no such help in any thing against them, as in Orpheus his pipe:
when they were assaulted by the Sire's, endeavouring to enchant them with their songs, found no such help in any thing against them, as in Orpheus his pipe:
and their incantations, from which we cannot be safe, but by listening to the Preachers of the Gospel, who when they pipe unto us out of the word, our hearts dance for joy.
and their incantations, from which we cannot be safe, but by listening to the Preachers of the Gospel, who when they pipe unto us out of the word, our hearts dance for joy.
How shall they call on him, on whom they have not beleeved? and how shall they beleeve in him, of whom they have not heard? and how shall they heare without a Preacher? Doe we think that God will heare us in our prayers,
How shall they call on him, on whom they have not believed? and how shall they believe in him, of whom they have not herd? and how shall they hear without a Preacher? Do we think that God will hear us in our Prayers,
If yee desire with S. Paul to heare in heaven, NONLATINALPHABET, the words that cannot be uttered, ye must on earth be attentive hearers to the words uttered by our Peters and Pauls. None was cured with more difficulty (as it seemeth) than the man that had a deafe and dumb spirit:
If ye desire with S. Paul to hear in heaven,, the words that cannot be uttered, you must on earth be attentive hearers to the words uttered by our Peter's and Paul's. None was cured with more difficulty (as it seems) than the man that had a deaf and dumb Spirit:
Religion is not unfitly compared to the Weasell, which, as Adrianus Junius writeth, conceiveth at the eare, and brings forth her young ones at her mouth:
Religion is not unfitly compared to the Weasel, which, as Adrianus Junius Writeth, conceiveth At the ear, and brings forth her young ones At her Mouth:
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for the seed of Gods word is cast in at the eare, and there having conceived divine thoughts and meditations, she bringeth forth the fruit of devotion at her mouth, praises and thanksgivings, godly admonitions, exhortations, reprehensions and consolations.
for the seed of God's word is cast in At the ear, and there having conceived divine thoughts and meditations, she brings forth the fruit of devotion At her Mouth, praises and thanksgivings, godly admonitions, exhortations, reprehensions and consolations.
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Christ saith his house is an house of prayer: but where spake hee this? spake he it not in the Temple? and were not these very words part of a sermon which hee preached to the buyers and sellers there? Hee hath but little skill in the language of Canaan, who knoweth not that prayer and invocation of Gods name, is in Scripture by a Synecdoche taken for the whole worship of God:
christ Says his house is an house of prayer: but where spoke he this? spoke he it not in the Temple? and were not these very words part of a sermon which he preached to the buyers and sellers there? He hath but little skill in the language of Canaan, who Knoweth not that prayer and invocation of God's name, is in Scripture by a Synecdoche taken for the Whole worship of God:
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yet admit that our Saviour should in that place take prayers strictly, for that part of Gods worship which consisteth in lifting up our hands, to preferre our petitions and supplications unto him;
yet admit that our Saviour should in that place take Prayers strictly, for that part of God's worship which Consisteth in lifting up our hands, to prefer our petitions and supplications unto him;
S. Paul furnisheth us with a direct answer to this objection, even by those questions he propoundeth, How then shall they call on him, on whom they have not beleveed? how shall they beleeve on him, of whom they have not heard? and how shall they heare without a preacher? As there is no powerfull preaching without prayer to God for a blessing upon it:
S. Paul furnisheth us with a Direct answer to this objection, even by those questions he propoundeth, How then shall they call on him, on whom they have not beleveed? how shall they believe on him, of whom they have not herd? and how shall they hear without a preacher? As there is no powerful preaching without prayer to God for a blessing upon it:
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how can they make a full confession of their sinnes, who learne not what are sinnes from the mouth of the Preacher? How can they bee humbled in such sort as they ought,
how can they make a full Confessi of their Sins, who Learn not what Are Sins from the Mouth of the Preacher? How can they be humbled in such sort as they ought,
before whom the Preacher out of the word setteth not God his terrible name, glorious Majestie, all-seeing eye, infinite purity, strict justice, fierce wrath against sin, together with man his vilenesse, wretchednesse, sinfulnesse, wants and infirmities? How can they call upon God with confidence, who are not perswaded out of the Word by the Preacher, of God his love to man, mercie and long-suffering, gratious promises, omnipotent goodnesse;
before whom the Preacher out of the word sets not God his terrible name, glorious Majesty, All-seeing eye, infinite purity, strict Justice, fierce wrath against since, together with man his vileness, wretchedness, sinfulness, Wants and infirmities? How can they call upon God with confidence, who Are not persuaded out of the Word by the Preacher, of God his love to man, mercy and long-suffering, gracious promises, omnipotent Goodness;
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as also of Christ his perfect obedience, plenary satisfaction, and perpetuall intercession? How can they recount Gods blessings, both spirituall and temporall, who never have beene told them by the Preacher?
as also of christ his perfect Obedience, plenary satisfaction, and perpetual Intercession? How can they recount God's blessings, both spiritual and temporal, who never have been told them by the Preacher?
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For were they rightly instructed as they ought to be, they could not but know that the Scripture is like a plentifull mine, in which the deeper we digge, the veine of heavenly truthes proves still the richer;
For were they rightly instructed as they ought to be, they could not but know that the Scripture is like a plentiful mine, in which the Deeper we dig, the vein of heavenly truths Proves still the Richer;
Lastly, that it is the duty of every good Christian to improve his talent of wisedome and spirituall understanding, to meditate on those things he readeth and heareth, that his profiting may appeare unto all;
Lastly, that it is the duty of every good Christian to improve his talon of Wisdom and spiritual understanding, to meditate on those things he readeth and hears, that his profiting may appear unto all;
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neither ought it to be any cause at all to keepe them from Sermons: because instruction of ignorance is not the onely end of preaching, there are many others;
neither ought it to be any cause At all to keep them from Sermons: Because instruction of ignorance is not the only end of preaching, there Are many Others;
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as, to glorifie God, to countenance the ministerie of his word by their presence, to encourage others to the diligent and constant hearing of the word by their example, who perhaps may more need instruction than themselves;
as, to Glorify God, to countenance the Ministry of his word by their presence, to encourage Others to the diligent and constant hearing of the word by their Exampl, who perhaps may more need instruction than themselves;
to have religious affections stirred up in them, sometimes hope, sometimes feare, sometimes godly sorrow, sometimes spirituall joy, alwayes zeale for Gods glorie, fervour in their devotion,
to have religious affections stirred up in them, sometime hope, sometime Fear, sometime godly sorrow, sometime spiritual joy, always zeal for God's glory, fervour in their devotion,
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Lastly, to prepare them to performe all religious duties in a better maner, that they may for the future receive more comfort in their private devotions,
Lastly, to prepare them to perform all religious duties in a better manner, that they may for the future receive more Comfort in their private devotions,
and fortifie against them? And if their memorie be so brittle and pertuse, as they pretend, that it will hold nothing, there is a greater necessitie for them to heare oftener than others, that the frequent inculcation of the same doctrine may imprint that in their mindes which others receive by the first hearing.
and fortify against them? And if their memory be so brittle and pertuse, as they pretend, that it will hold nothing, there is a greater necessity for them to hear oftener than Others, that the frequent inculcation of the same Doctrine may imprint that in their minds which Others receive by the First hearing.
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If wee consider it as an effect, it sheweth unto us the efficacie of Gods Word in the mind of the hearers, which is far greater than any force of humane art or eloquence.
If we Consider it as an Effect, it shows unto us the efficacy of God's Word in the mind of the hearers, which is Far greater than any force of humane art or eloquence.
As the demolishing the wals of Jericho proved that there was something more in the sounding of the Rams hornes, than the violent expulsion or percussion of the aire;
As the demolishing the walls of Jericho proved that there was something more in the sounding of the Rams horns, than the violent expulsion or percussion of the air;
and subduing it to the Gospel by the preaching of the Apostles, poore, simple, and illiterate men, of no more account (in comparison of the Oratours and Philosophers of the heathen) than the Rams hornes in comparison of silver trumpets, demonstrateth that their words were not the words of men, but the words of God. Zabarel treating of nutrition in the stomacke,
and subduing it to the Gospel by the preaching of the Apostles, poor, simple, and illiterate men, of no more account (in comparison of the Orators and Philosophers of the heathen) than the Rams horns in comparison of silver trumpets, Demonstrates that their words were not the words of men, but the words of God. Zabarel treating of nutrition in the stomach,
How commeth it to passe, that heat being but an accident and a simple qualitie, can digest our meat, sever the thicker parts from the thinner, turne the chylus into chymus,
How comes it to pass, that heat being but an accident and a simple quality, can digest our meat, sever the thicker parts from the thinner, turn the chylus into chymus,
In like manner, if it be demanded how the word preached instructeth, correcteth, and comforteth, and maketh the man of God perfect, and thorowly furnished to everie good worke:
In like manner, if it be demanded how the word preached Instructeth, Correcteth, and comforts, and makes the man of God perfect, and thoroughly furnished to every good work:
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so amazed him with the strange majestie of the stile, and profoundnesse of the mysteries therein contained, that hee never after entertained the least thought of his former atheisticall conceit.
so amazed him with the strange majesty of the style, and profoundness of the Mysteres therein contained, that he never After entertained the least Thought of his former atheistical conceit.
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As Antony passing in his journey, and comming to a Chappell, heard the Priest read those words in the Gospel, If thou wilt be perfect, goe sell all that thou hast,
As Antony passing in his journey, and coming to a Chapel, herd the Priest read those words in the Gospel, If thou wilt be perfect, go fell all that thou hast,
hee tooke the words as spoken to himselfe in particular, and fulfilling the precept of Christ accordingly, of a covetous worldling became a most holy recluse. What should I speake of S. Austine, who was strangely converted by hearing a voyce, saying;
he took the words as spoken to himself in particular, and fulfilling the precept of christ accordingly, of a covetous worldling became a most holy recluse. What should I speak of S. Augustine, who was strangely converted by hearing a voice, saying;
Tolle, lege: & fastening his eies upon the first passage of Scripture he lighted upon, which was this, Let us walke honestly as in the day, not in gluttonie and drunkennesse, not in chambering and wantonnesse, not in strife and envying;
Take, lege: & fastening his eyes upon the First passage of Scripture he lighted upon, which was this, Let us walk honestly as in the day, not in gluttony and Drunkenness, not in chambering and wantonness, not in strife and envying;
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Him that is weake in the faith receive you, (Rom. 14.1.) which he applying to himselfe, besought S. Austine to strengthen him in the truth, according to the command of Christ to Peter, Luke 22.32. Tu conversus, confirma fratres, When thou art converted, confirme thy brethren:
Him that is weak in the faith receive you, (Rom. 14.1.) which he applying to himself, besought S. Augustine to strengthen him in the truth, according to the command of christ to Peter, Lycia 22.32. Tu Conversus, confirma Brothers, When thou art converted, confirm thy brothers:
which taske he so well performed, that with a little travell, in a short space two twins were brought forth to Christ at one birth. To fasten the truth of this observation, concerning the efficacie of Scripture texts seasonably applyed, I will borrow a golden naile from S. Chrysostome: It is not so in the Church where the Word is powerfully taught,
which task he so well performed, that with a little travel, in a short Molle two twins were brought forth to christ At one birth. To fasten the truth of this observation, Concerning the efficacy of Scripture texts seasonably applied, I will borrow a golden nail from S. Chrysostom: It is not so in the Church where the Word is powerfully taught,
wee come in wolves, wee goe out lambs; we come in lions, we goe out deere; we come in vultures, wee goe out doves; we come in beasts, we goe out men; or, to speake more properly, regenerate Christians.
we come in wolves, we go out Lambs; we come in Lions, we go out deer; we come in vultures, we go out Dove; we come in beasts, we go out men; or, to speak more properly, regenerate Christians.
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but those that deale and dally with them, shall finde that they have stings in their tailes, and leave pricks and venomous wounds in the conscience in the end;
but those that deal and dally with them, shall find that they have stings in their tails, and leave pricks and venomous wounds in the conscience in the end;
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The physicke which kindly worketh, and maketh the patient heart-sicke for the present, yet much comforteth him out of assured hope, that the present pain will bring future ease & help.
The physic which kindly works, and makes the patient heartsick for the present, yet much comforts him out of assured hope, that the present pain will bring future ease & help.
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If the Jewes were pricked in heart at the remembrance of Christs suffering, if their hearts bled for once crucifying the Lord of life, how much more ought ours for crucifying him daily? O thinke upon this (dearly beloved) seriously both in the day and in the night,
If the Jews were pricked in heart At the remembrance of Christ suffering, if their hearts bled for once crucifying the Lord of life, how much more ought ours for crucifying him daily? O think upon this (dearly Beloved) seriously both in the day and in the night,
as often as ye grieve the holy spirit, ye pricke his very heart: as often as yee unworthily receive the sacrament, ye tread his bloud under your feet.
as often as you grieve the holy Spirit, you prick his very heart: as often as ye unworthily receive the sacrament, you tread his blood under your feet.
If these things are so, if those sins are so hainous and grievous which we have made so light of, Men and brethren, what shall we doe? I answer you in the words of Saint Peter following:
If these things Are so, if those Sins Are so heinous and grievous which we have made so Light of, Men and brothers, what shall we do? I answer you in the words of Saint Peter following:
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hold on your strict abstinence, your devout prayers, your frequent watchings, your humble confessions, and sad meditations, the whole time which the Church hath prescribed you:
hold on your strict abstinence, your devout Prayers, your frequent watchings, your humble confessions, and sad meditations, the Whole time which the Church hath prescribed you:
how true it is that he tooke the picture of the mother of God, I know not (for the first relaters were Apocryphall writers) but sure I am, in this text as a table hee setteth forth the children of God in their colours,
how true it is that he took the picture of the mother of God, I know not (for the First relaters were Apocryphal writers) but sure I am, in this text as a table he sets forth the children of God in their colours,
1. In the eare. 2. In the heart. 3. In the hand. 1. The eare-marke is carefull attention, when they heard. 2. The heart-marke is deepe compunction, they were pricked in heart.
1. In the ear. 2. In the heart. 3. In the hand. 1. The earmark is careful attention, when they herd. 2. The heart-marke is deep compunction, they were pricked in heart.
Wee have already viewed the eares of these converts, and found them bored thorow for the perpetuall service of God, and hung with the jewels of the Gospel: next we searched into their hearts,
we have already viewed the ears of these converts, and found them bored thorough for the perpetual service of God, and hung with the Jewels of the Gospel: next we searched into their hearts,
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and found them pierced with sorrow for being some way accessarie (at least by consent) to the death of the Lord of life: and now wee are to looke to their hands,
and found them pierced with sorrow for being Some Way accessary (At least by consent) to the death of the Lord of life: and now we Are to look to their hands,
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Men and brethren, what shall we doe? Ye heare (men and brethren) in this close of the verse 1. A courteous compellation, which savoureth of 1. Humanity, Men. Now they hold the Apostles men, whom a little before they esteemed no better of than drunken beasts. 2. Charity, Brethren. Not aliens from the Common-wealth of Israel, not strangers. 2. An important question, which is a question of 1. Feare, What shall we doe to escape the wrath to come for that we have done? 2. Care, What shall we doe to make some part of amends for our crimson sinne, in shedding the bloud of that righteous and holy One? 3. Piety, What shall we doe that we may reape benefit by his death, whom ignorantly we slew with wicked hands?
Men and brothers, what shall we do? You hear (men and brothers) in this close of the verse 1. A courteous compellation, which savoureth of 1. Humanity, Men. Now they hold the Apostles men, whom a little before they esteemed no better of than drunken beasts. 2. Charity, Brothers. Not aliens from the Commonwealth of Israel, not Strangers. 2. an important question, which is a question of 1. fear, What shall we do to escape the wrath to come for that we have done? 2. Care, What shall we do to make Some part of amends for our crimson sin, in shedding the blood of that righteous and holy One? 3. Piety, What shall we do that we may reap benefit by his death, whom ignorantly we slew with wicked hands?
Thus have I chalked unto you the way of my present and future discourses upon this Scripture, wherein I intreat your attention and devotion to goe along with mee, that I and you may first know in the speculative part what wee are to doe,
Thus have I chalked unto you the Way of my present and future discourses upon this Scripture, wherein I entreat your attention and devotion to go along with me, that I and you may First know in the speculative part what we Are to do,
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Men. Is there not a Pleonasmus or redundancy in the words Men and Brethren? Is not this appellative men rather a burthen than an ornament to the sentence? Are there any brethren that are not men? Yes,
Men. Is there not a Pleonasm or redundancy in the words Men and Brothers? Is not this appellative men rather a burden than an ornament to the sentence? are there any brothers that Are not men? Yes,
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if we will beleeve the Legend of Saint Francis: for he found a new alliance and brotherhood amongst beasts, ordinarily saluting them in this manner when he met them, Brother Oxe, brother Beare, brother Wolfe (and it is marvell that the chronicles of his life related not that some of them resaluted him againe by the title of brother Asse for his labour.) But this is a note beneath Gammoth, and a degree below lowlinesse it selfe:
if we will believe the Legend of Saint Francis: for he found a new alliance and brotherhood among beasts, ordinarily saluting them in this manner when he met them, Brother Ox, brother Bear, brother Wolf (and it is marvel that the chronicles of his life related not that Some of them resaluted him again by the title of brother Ass for his labour.) But this is a note beneath Gammoth, and a degree below lowliness it self:
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The beasts of the field are indeed fellow-creatures with us, but they are our juments and servants, no way our brethren. Was then the word men added to intimate that such is the inhumanity or unmanlinesse of many, that a man may meet with many brethren by bloud, by alliance, by profession, by country, who yet deserve not the stile of men, because brethren without all humanity, and so no men:
The beasts of the field Are indeed fellow-creatures with us, but they Are our juments and Servants, no Way our brothers. Was then the word men added to intimate that such is the inhumanity or unmanliness of many, that a man may meet with many brothers by blood, by alliance, by profession, by country, who yet deserve not the style of men, Because brothers without all humanity, and so no men:
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for NONLATINALPHABET signifieth an ordinary man of the vulgar sort, but NONLATINALPHABET a man of parts, a man of worth, a man of note, a man full of humanity, pity, and compassion:
for signifies an ordinary man of the Vulgar sort, but a man of parts, a man of worth, a man of note, a man full of humanity, pity, and compassion:
Suffer then not men as you are to be cast away, bring not the bloud of this righteous man upon us, pity us in this our perplexity, pray to God for us, advise us what we are to doe, stretch a hand of charity to us, to plucke us out of the chops of Sathan, and flames of hell fire.
Suffer then not men as you Are to be cast away, bring not the blood of this righteous man upon us, pity us in this our perplexity, pray to God for us, Advice us what we Are to do, stretch a hand of charity to us, to pluck us out of the chops of Sathan, and flames of hell fire.
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Me thinkes I should passe this note in so Christian an auditory, and not stand to prove that we ought to be men, not like beasts without reason, not like monsters without all bowels, without naturall affection and compassion:
Me thinks I should pass this note in so Christian an auditory, and not stand to prove that we ought to be men, not like beasts without reason, not like monsters without all bowels, without natural affection and compassion:
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yet were many that call themselves brethren men, could they grind the faces of the poore as they doe? could they not only tondere, but deglubere, not only sheare,
yet were many that call themselves brothers men, could they grind the faces of the poor as they do? could they not only tondere, but Deglubere, not only shear,
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and extinguishing that light of understanding in them which maketh them men? are they men? have they hearts of flesh? have they eyes consisting of an aqueous humour, who suffer men made after Gods image to pine away before their eyes for want of a crumme of their store, a graine of their magazine, a drop of their ocean, a mite of their treasury, a cluster of grapes of their vintage, a gleaning of their harvest? are they men, that never remember the affliction of Joseph, that never thinke of the besieged in Rochel, of the persecuted in Bohemia and the Palatinate,
and extinguishing that Light of understanding in them which makes them men? Are they men? have they hearts of Flesh? have they eyes consisting of an aqueous humour, who suffer men made After God's image to pine away before their eyes for want of a crumb of their store, a grain of their magazine, a drop of their Ocean, a mite of their treasury, a cluster of grapes of their vintage, a gleaning of their harvest? Are they men, that never Remember the affliction of Joseph, that never think of the besieged in Rochel, of the persecuted in Bohemia and the Palatinate,
or the griping of famine, or the terrours of sundry kinds of death? It grieved the Oratour to proclaime NONLATINALPHABET, O my friends, there is no true friend among you:
or the gripping of famine, or the terrors of sundry Kinds of death? It grieved the Orator to proclaim, Oh my Friends, there is no true friend among you:
but it much more grieveth those that are to give an account of your soules, to be enforced to complaine, Men and brethren, there are few men or brethren among you,
but it much more Grieveth those that Are to give an account of your Souls, to be Enforced to complain, Men and brothers, there Are few men or brothers among you,
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Brethren. They call the Apostles brethren, either in a kind of correspondency of courtesie, because the Apostles so stiled them before (Men and brethren, let mee freely speake unto you of the Patriarch David) or to insinuate themselves into their love;
Brothers. They call the Apostles brothers, either in a kind of correspondency of courtesy, Because the Apostles so styled them before (Men and brothers, let me freely speak unto you of the Patriarch David) or to insinuate themselves into their love;
But I like better of St. Jeromes distinction of brethren: 1. by nature or bloud: 2. by cognation or affinity: 3. by nation or country: 4. by love & affection: 1. common, to all men, the sons of Adam our father: 2. speciall, to all Christians, the sons of the same mother the Church. 1. Nature made Jacob and Esau brethren. 2. Affinity our Lord and James brethren. 3. Nation or country Peter and the Jewes brethren. 4. Affection and obligation 1. Spirituall, all Christians, 2. Carnall and common, all men brethren.
But I like better of Saint Jerome's distinction of brothers: 1. by nature or blood: 2. by cognation or affinity: 3. by Nation or country: 4. by love & affection: 1. Common, to all men, the Sons of Adam our father: 2. special, to all Christians, the Sons of the same mother the Church. 1. Nature made Jacob and Esau brothers. 2. Affinity our Lord and James brothers. 3. nation or country Peter and the Jews brothers. 4. Affection and obligation 1. Spiritual, all Christians, 2. Carnal and Common, all men brothers.
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the first is a narrow circle about the stone, the next fetcheth a bigger compasse, the third a greater & more capacious than it, the fourth so large that it toucheth the bankes of the river:
the First is a narrow circle about the stone, the next Fetches a bigger compass, the third a greater & more capacious than it, the fourth so large that it touches the banks of the river:
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in like manner, the first signification of brethren is confined to one house, nay to one bed and wombe, the second extendeth it selfe to all of one family or linage, the third to the whole nation or country, the fourth and last to the utmost bounds of the earth.
in like manner, the First signification of brothers is confined to one house, nay to one Bed and womb, the second extendeth it self to all of one family or lineage, the third to the Whole Nation or country, the fourth and last to the utmost bounds of the earth.
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We need not goe farre for emblemes thereof, Plutarch hath found many in our body: for wee have two eyes, two eares, two nostrills, two hands, two feet, which are,
We need not go Far for emblems thereof, Plutarch hath found many in our body: for we have two eyes, two ears, two nostrils, two hands, two feet, which Are,
Nature her selfe kindleth the fire of brotherly love in our hearts, and God by the blasts of his Spirit, and the breath of his Ministers bloweth it continually:
Nature her self kindleth the fire of brotherly love in our hearts, and God by the blasts of his Spirit, and the breath of his Ministers blows it continually:
Hee exhorteth the Hebrewes, Let brotherly love continue: but we need now-adaies to cast our exhortation into a new mold, and say, Let brotherly love begin in you.
He exhorteth the Hebrews, Let brotherly love continue: but we need nowadays to cast our exhortation into a new mould, and say, Let brotherly love begin in you.
Did we looke upon the badge of our livery, which is mutuall love, we would cry shame of our selves for that which we see and heare every day, such out-cries, such railing, such cursing, such threatning, such banding opprobrious speeches, such challenges into the field,
Did we look upon the badge of our livery, which is mutual love, we would cry shame of our selves for that which we see and hear every day, such Outcries, such railing, such cursing, such threatening, such banding opprobrious Speeches, such challenges into the field,
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Is it not strange that they should fall foule one upon another, who have bin both washed in the same laver of regeneration? that they should thirst after one anothers bloud, who drinke of the same cup of benediction? that they should lift their hands up one against another,
Is it not strange that they should fallen foul one upon Another, who have been both washed in the same laver of regeneration? that they should thirst After one another's blood, who drink of the same cup of benediction? that they should lift their hands up one against Another,
but corpora continua, as flesh and sinewes, if any cut or rupture be made in them, they cannot bee so joyned together againe, but a scarre will remaine:
but corpora Continua, as Flesh and sinews, if any Cut or rupture be made in them, they cannot be so joined together again, but a scar will remain:
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so those who are onely glewed together by some civill respects, may fall out and fall in againe, without any great impeachment to their reputation or former friendship;
so those who Are only glued together by Some civil respects, may fallen out and fallen in again, without any great impeachment to their reputation or former friendship;
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but that like the putting a new peece of cloth into an old garment, the going about to piece or reconcile them maketh the rent worse. When Tully understood of a suit in law commenced between Quintus and M. Fabius, hee earnestly wrote to Papirius to take up the matter:
but that like the putting a new piece of cloth into an old garment, the going about to piece or reconcile them makes the rend Worse. When Tully understood of a suit in law commenced between Quintus and M. Fabius, he earnestly wrote to Papirius to take up the matter:
2. If it cannot be but that offences will come and distract us, if the Divell or his agents cast a fire-brand among us, let us all runne presently to quench it:
2. If it cannot be but that offences will come and distract us, if the devil or his agents cast a firebrand among us, let us all run presently to quench it:
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3. After the breach is made up, and the wound closed and healed, let us not rub upon the old sore, according to the rule of Pythagoras, Ignem gladio ne fodias, let us not rake into the ashes or embers of the fire of contention lately put out.
3. After the breach is made up, and the wound closed and healed, let us not rub upon the old soar, according to the Rule of Pythagoras, Ignem Gladio ne fodias, let us not rake into the Ashes or embers of the fire of contention lately put out.
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As we pray that God may cast our sinnes, so let us cast our brothers trespasses against us into the bottome of the sea. The Athenians (as Plutarch writeth) tooke one day from the moneth of May,
As we pray that God may cast our Sins, so let us cast our Brother's Trespasses against us into the bottom of the sea. The Athenians (as Plutarch Writeth) took one day from the Monn of May,
even so let us Christians much more bury those daies in perpetuall oblivion, & strike them out of our Almanacks, in which any bloudy fray or bitter contention hath fallen among us.
even so let us Christians much more bury those days in perpetual oblivion, & strike them out of our Almanacs, in which any bloody fray or bitter contention hath fallen among us.
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but contrariwise blessing, knowing that yee are thereunto called, that yee should inherit a blessing. As beames of the same sunne, let us meet in the center of light:
but contrariwise blessing, knowing that ye Are thereunto called, that ye should inherit a blessing. As beams of the same sun, let us meet in the centre of Light:
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When the Son of man commeth, shall hee find faith on the earth (saith our Saviour?) I feare we may demand rather, shall he find charity on the earth? All the true family of love may seem to be extinct:
When the Son of man comes, shall he find faith on the earth (Says our Saviour?) I Fear we may demand rather, shall he find charity on the earth? All the true family of love may seem to be extinct:
for the greater part of men, as if they had been baptized in the waters of strife, from the font to their tomb-stone are in continuall frettings, vexings, quarrells, schisme and faction.
for the greater part of men, as if they had been baptised in the waters of strife, from the font to their tombstone Are in continual frettings, vexings, quarrels, Schism and faction.
But let these Salamanders, which live perpetually in the fire of contention, take heed, lest without speedy repentance they be cast into the lake which burneth with fire and brimstone forever.
But let these Salamanders, which live perpetually in the fire of contention, take heed, lest without speedy Repentance they be cast into the lake which burns with fire and brimstone forever.
If blessed are the peace-makers, for they shall be called the children of God; cursed are all make-bates, for they shall be called the children of the wicked one.
If blessed Are the peacemakers, for they shall be called the children of God; cursed Are all Makebates, for they shall be called the children of the wicked one.
If the fruits of righteousnesse are sowne in peace of them that make peace, certainly the fruits of iniquity are sowne in contention by them that stirre up strife and contention.
If the fruits of righteousness Are sown in peace of them that make peace, Certainly the fruits of iniquity Are sown in contention by them that stir up strife and contention.
What Silenus spake of the life of man, The best thing was not to be borne, the next to dye as soone as might be, may bee fitly applyed to all quarrells and contentions among Christian brethren;
What Silenus spoke of the life of man, The best thing was not to be born, the next to die as soon as might be, may be fitly applied to all quarrels and contentions among Christian brothers;
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we are all incorporated into one society, the communion of Saints; and made joynt-heires with our elder brother Christ Jesus of one Kingdome in Heaven.
we Are all incorporated into one society, the communion of Saints; and made Joint heirs with our elder brother christ jesus of one Kingdom in Heaven.
If these and the like considerations cannot knit our hearts together in love, which is the bond of perfection, the Heathen shall rise up in judgement and condemne us.
If these and the like considerations cannot knit our hearts together in love, which is the bound of perfection, the Heathen shall rise up in judgement and condemn us.
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I cannot let passe Antiochus, who when he heard that his brother Seleuchus, who had been up in armes against him, died at Galata, commanded all the Court to mourne for him;
I cannot let pass Antiochus, who when he herd that his brother Seleuchus, who had been up in arms against him, died At Galata, commanded all the Court to mourn for him;
but when afterwards hee was more certainly enformed that he was alive, and levied a great army against him, he commanded all his Commanders and chiefe Captaines to sacrifice to their gods,
but when afterwards he was more Certainly informed that he was alive, and levied a great army against him, he commanded all his Commanders and chief Captains to sacrifice to their God's,
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But above all, Euclid shewed in himselfe the true symptomes of brotherly affection, who when his brother in his rage made a rash vow, Let me not live if I be not revenged of my brother, Euclid turnes the speech the contrary way, Nay, let me not live if I be not reconciled to my brother;
But above all, Euclid showed in himself the true symptoms of brotherly affection, who when his brother in his rage made a rash Voelli, Let me not live if I be not revenged of my brother, Euclid turns the speech the contrary Way, Nay, let me not live if I be not reconciled to my brother;
Shall nature be stronger than grace? bonds of flesh tie surer than the bonds of the spirit? one tie knit hearts together faster than many? The Oratour saith, Omnes omnium charitates patria complectitur;
Shall nature be Stronger than grace? bonds of Flesh tie Surer than the bonds of the Spirit? one tie knit hearts together faster than many? The Orator Says, Omnes omnium charitates patria complectitur;
but we may say more truly, Omnes omnium charitates Christus complectitur, all bonds of love, friendship, affinity and consanguinity, all neernesse and dearnesse, all that can make increase or continue love, is in Christ Jesus, into whose spirit we are all baptized, into whose body we are incorporated, who in his love sacrificed himselfe to his Fathers justice for us, who giveth his body and bloud to us in this sacrament to nourish Christian love in us.
but we may say more truly, Omnes omnium charitates Christus complectitur, all bonds of love, friendship, affinity and consanguinity, all nearness and dearness, all that can make increase or continue love, is in christ jesus, into whose Spirit we Are all baptised, into whose body we Are incorporated, who in his love sacrificed himself to his Father's Justice for us, who gives his body and blood to us in this sacrament to nourish Christian love in us.
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THe words of the wise (saith Solomon the mirrour of wisedome) are like to goades, and to nailes fastned by the masters of the assemblies, which are given from one shepheard.
THe words of the wise (Says Solomon the mirror of Wisdom) Are like to goads, and to nails fastened by the Masters of the assemblies, which Are given from one shepherd.
Which effects of his divine and soule-ravishing eloquence, Saint Luke punctually noteth (as Mr Calvin judiciously hath observed) that we might not thinke that the holy Ghost, which came downe upon the Apostles in the likenesse of fierie tongues,
Which effects of his divine and Soul ravishing eloquence, Saint Lycia punctually notes (as Mr calvin judiciously hath observed) that we might not think that the holy Ghost, which Come down upon the Apostles in the likeness of fiery tongues,
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but descended lower into the heart, and wrought there a wonderfull alteration, of stony making them fleshie; of obdurate, relenting; of obstinate, yeelding; of frozen, melting.
but descended lower into the heart, and wrought there a wonderful alteration, of stony making them fleshy; of obdurate, relenting; of obstinate, yielding; of frozen, melting.
It is the point of this sword which openeth the Aposteme of corrupt nature, and letteth out all the impure matter of lust and luxurie, by pricking the quickest veines in the heart.
It is the point of this sword which Openeth the Aposteme of corrupt nature, and lets out all the impure matter of lust and luxury, by pricking the quickest Veins in the heart.
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Wherefore that wanton and crank dame, who blushed not to professe that she was more moved at a play than at a Sermon, either by that profane speech of hers bewrayed that she played at Sermons,
Wherefore that wanton and crank dame, who blushed not to profess that she was more moved At a play than At a Sermon, either by that profane speech of hers bewrayed that she played At Sermons,
when he was adjured by a Saint of God, and demanded how hee durst seize upon any that professed the Christian faith, answered, In meo reperi, I caught her in my owne ground, I found her at the Theater, she came within my walke,
when he was adjured by a Saint of God, and demanded how he durst seize upon any that professed the Christian faith, answered, In meo reperi, I caught her in my own ground, I found her At the Theater, she Come within my walk,
or lastly, shee never came prepared to the hearing of the Word as she ought, she never laid her heart asoake in teares to make it tender, she never prayed to God to direct the penknife in the hand of the spirituall Chirurgian, to pricke the right veine by a seasonable reprehension like to this of Saint Peters in my text, which when the Jewes heard,
or lastly, she never Come prepared to the hearing of the Word as she ought, she never laid her heart asoake in tears to make it tender, she never prayed to God to Direct the penknife in the hand of the spiritual Chirurgeon, to prick the right vein by a seasonable reprehension like to this of Saint Peter's in my text, which when the Jews herd,
They were pricked in heart, &c. See (saith Saint Chrysostome) what meeknesse is, and how it pierceth the heart deeper than rigour and severitie of reproofe.
They were pricked in heart, etc. See (Says Faint Chrysostom) what meekness is, and how it pierces the heart Deeper than rigour and severity of reproof.
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even so saith the skilfull Surgeon of the mind sores, If we would doe good upon our patients, wee must first make the heart tender, and then pricke it:
even so Says the skilful Surgeon of the mind sores, If we would do good upon our patients, we must First make the heart tender, and then prick it:
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nor vehement accusation, much lesse bitter taunts and reproaches, but the spirit of meeknesse; in which Saint Peter sought to restore his countrimen the Jews.
nor vehement accusation, much less bitter taunts and Reproaches, but the Spirit of meekness; in which Saint Peter sought to restore his countrymen the jews.
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but excusing it by their ignorance, he offereth them grace and pardon upon very easie termes, that grieving for their sinnes of a deeper die, they would looke upon him by faith whom they had pierced, and with wicked hands nailed to a tree.
but excusing it by their ignorance, he Offereth them grace and pardon upon very easy terms, that grieving for their Sins of a Deeper die, they would look upon him by faith whom they had pierced, and with wicked hands nailed to a tree.
yet issuing from three affections, feare, sorrow, and hope. 1 Feare saith, What shall we doe to flie from the wrath to come? 2 Sorrow saith, What shall we doe to undoe that we have done? 3 Hope saith, What shall we doe to purchase a pardon for our bloudy mindes,
yet issuing from three affections, Fear, sorrow, and hope. 1 fear Says, What shall we do to fly from the wrath to come? 2 Sorrow Says, What shall we do to undo that we have done? 3 Hope Says, What shall we do to purchase a pardon for our bloody minds,
And these fruits breed in the stomacke of the soule three maladies, 1 Shame. 2 Sorrow. 3 Feare. 1 The turpitude in it or deformity breedeth shame. 2 The losse by it breedeth hearts-griefe and sorrow. 3 The guilt of it breedeth terrours and feares.
And these fruits breed in the stomach of the soul three maladies, 1 Shame. 2 Sorrow. 3 fear. 1 The turpitude in it or deformity breeds shame. 2 The loss by it breeds hearts-grief and sorrow. 3 The guilt of it breeds terrors and fears.
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The sinners conscience tells him that his fact is unjust, and God is just, and therefore in justice will give injustice his just reward, either in this life,
The Sinners conscience tells him that his fact is unjust, and God is just, and Therefore in Justice will give injustice his just reward, either in this life,
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these make them flie when no man pursueth them, cry when no man smiteth-them, quake when no man threatneth them, languish in a cold sweat when no fit is upon them.
these make them fly when no man pursueth them, cry when no man smiteth-them, quake when no man threatens them, languish in a cold sweat when no fit is upon them.
As a child that hath committed some great fault, and expecteth to bee fleaed for it, cryeth to his master, What shall I doe? Or a passenger suddenly benighted,
As a child that hath committed Some great fault, and Expects to be flayed for it, Cries to his master, What shall I do? Or a Passenger suddenly benighted,
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when he perceiveth that he is riding downe a steepe rocke, cryeth to all within hearing, Oh what shall I doe? Or a patient that is in a desperate case feeleth unsufferable paine,
when he perceives that he is riding down a steep rock, Cries to all within hearing, O what shall I do? Or a patient that is in a desperate case feeleth unsufferable pain,
when he heareth the water roare, and feareth every moment to be swallowed up in the sea, cryeth to the Pilot, What shall we doe? In this perplexitie, in this fright, in this agonie are the Jewes in my text;
when he hears the water roar, and fears every moment to be swallowed up in the sea, Cries to the Pilot, What shall we do? In this perplexity, in this fright, in this agony Are the Jews in my text;
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how can wee then but feare when we heare Gods threats against sinne? when we see daily his judgements upon sinne? when wee remember our Saviours sufferings to satisfie Gods justice for sinne? How dare we draw iniquity with cords, and sinne with cart-ropes? How dare we kicke against the pricks? How dare we make a covenant with death,
how can we then but Fear when we hear God's Treats against sin? when we see daily his Judgments upon sin? when we Remember our Saviors sufferings to satisfy God's Justice for sin? How Dare we draw iniquity with cords, and sin with Cartropes? How Dare we kick against the pricks? How Dare we make a Covenant with death,
and league with hell? How dare wee hatch the cockatrice egge? How dare wee lie at the mouth of the Lions den? Let no man say in his heart when he plotteth wickednesse,
and league with hell? How Dare we hatch the cockatrice egg? How Dare we lie At the Mouth of the Lions den? Let no man say in his heart when he plotteth wickedness,
or committeth filthinesse in the darke, no eye seeth mee, and therefore what need I feare? for hee that hath eyes like a flame of fire, pierceth the thickest darknesse,
or Committeth filthiness in the dark, no eye sees me, and Therefore what need I Fear? for he that hath eyes like a flame of fire, pierces the thickest darkness,
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as the Jewes did in my text, saying, What shall we doe? This interrogation riseth from three springs or heads: 1 Feare of punishment. 2 Sorrow for sinne. 3 Hope of pardon.
as the Jews did in my text, saying, What shall we do? This interrogation Riseth from three springs or Heads: 1 fear of punishment. 2 Sorrow for sin. 3 Hope of pardon.
or the nether milstone, yet conscience writeth in it, as with the point of a Diamond, this sentence of the eternall Judge of quick and dead, Tribulation and anguish upon every soule that sinneth.
or the neither millstone, yet conscience Writeth in it, as with the point of a Diamond, this sentence of the Eternal Judge of quick and dead, Tribulation and anguish upon every soul that Sinneth.
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how much more is the distorting the will, the disordering the affections, the quenching the light of reason by sinne, a torment to the soule? There is no man that hath not lost his senses,
how much more is the distorting the will, the disordering the affections, the quenching the Light of reason by sin, a torment to the soul? There is no man that hath not lost his Senses,
To speake nothing of losse of time by idlenesse, of wit by drunkennesse, of strength by incontinencie, of health by intemperancie, of estate by prodigality, of credit and reputation by lewdnesse and dishonestie:
To speak nothing of loss of time by idleness, of wit by Drunkenness, of strength by incontinency, of health by intemperancy, of estate by prodigality, of credit and reputation by Lewdness and dishonesty:
and the effects of it? no sinne without sorrow? What say you then to them that have their conscience seared as with an hot iron? they surely feele no paine.
and the effects of it? no sin without sorrow? What say you then to them that have their conscience seared as with an hight iron? they surely feel no pain.
What sense have they of the guilt of sinne, of Gods wrath, who are cast into a reprobate sense? I would the case were as rare as the answer unto it is easie and expedite.
What sense have they of the guilt of sin, of God's wrath, who Are cast into a Reprobate sense? I would the case were as rare as the answer unto it is easy and expedite.
As he did to Nero, when in a fit of desperation he cryed out, Have I no friend nor enemy to rid me out of my paine? And Julian the Apostata, who tare his bowels,
As he did to Nero, when in a fit of desperation he cried out, Have I no friend nor enemy to rid me out of my pain? And Julian the Apostata, who tear his bowels,
But why do I stand so long upon this sorrow, which may be without repentance? because repentance cannot be without it? Compunction doth not alwaies end in godly sorrow,
But why do I stand so long upon this sorrow, which may be without Repentance? Because Repentance cannot be without it? Compunction does not always end in godly sorrow,
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So the pricking the heart with the needle of compunction maketh way for the graces of faith and true repentance, which make up the rent and mend our lives.
So the pricking the heart with the needle of compunction makes Way for the graces of faith and true Repentance, which make up the rend and mend our lives.
The Philosophers distinguish of a double heate, 1 Inward and naturall, which preserveth life. 2 Outward or ambient, which disposeth mist bodies to putrefaction by drawing the other heat out of them.
The Philosophers distinguish of a double heat, 1 Inward and natural, which Preserveth life. 2 Outward or ambient, which Disposeth missed bodies to putrefaction by drawing the other heat out of them.
In like manner there is a double sorrow for sinne. 1 A sorrow arising from an inward cause, the consideration of the goodnesse of God, and the malignancie of sinne:
In like manner there is a double sorrow for sin. 1 A sorrow arising from an inward cause, the consideration of the Goodness of God, and the malignancy of sin:
and this is a seed of, or degree unto repentance unto life. 2 A sorrow for sinne arising from an outward cause, the expectation of dreadfull punishments for sinne, both in this life,
and this is a seed of, or degree unto Repentance unto life. 2 A sorrow for sin arising from an outward cause, the expectation of dreadful punishments for sin, both in this life,
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Cain was pricked in heart for the murther of his brother Abel, in such sort that hee filled the aire wheresoever he fled with this lamentable cry, My punishment is greater than I can beare.
Cain was pricked in heart for the murder of his brother Abel, in such sort that he filled the air wheresoever he fled with this lamentable cry, My punishment is greater than I can bear.
Wherefore as the Apostle Saint Paul in another case exhorteth the Thessalonians, so let mee exhort you, to weepe for your sins, but not as those that have no hope.
Wherefore as the Apostle Saint Paul in Another case exhorteth the Thessalonians, so let me exhort you, to weep for your Sins, but not as those that have no hope.
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Sorrow for your sinfull joyes, humble your selves for your pride, fast for your luxurie, watch for your drowsinesse, howle and crie for your crying sinnes;
Sorrow for your sinful Joys, humble your selves for your pride, fast for your luxury, watch for your drowsiness, howl and cry for your crying Sins;
how much more shall they that wash Christs wounds and their owne with their teares, find in his bloud the balme of Gilead to cure their pricked hearts, and wounded consciences?
how much more shall they that wash Christ wounds and their own with their tears, find in his blood the balm of Gilead to cure their pricked hearts, and wounded Consciences?
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yet to make some part of amends, so much as wee can, and which through Gods goodnesse shall so be taken of us, that our sinnes shall not be imputed to us. And they said,
yet to make Some part of amends, so much as we can, and which through God's Goodness shall so be taken of us, that our Sins shall not be imputed to us. And they said,
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What shall wee doe? Saint Chrysostome well observeth, that they aske not, How shall we bee saved? but, What shall wee doe? It is presumptuous folly to enquire of,
What shall we do? Saint Chrysostom well observeth, that they ask not, How shall we be saved? but, What shall we do? It is presumptuous folly to inquire of,
If crying, The Temple of the Lord, or saying, Lord, Lord, almost at every word, would without any more adoe make a man free of the heavenly Jerusalem, all the Pharisees among the Jewes,
If crying, The Temple of the Lord, or saying, Lord, Lord, almost At every word, would without any more ado make a man free of the heavenly Jerusalem, all the Pharisees among the Jews,
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and the Publicans, and the Souldiers to S. John, and the keepers of the prison to Saint Paul, and the Jewes in my text to Saint Peter, and the rest of the Apostles, What shall wee doe? not, What shall wee say? or, What shall wee beleeve? but, What shall wee doe? This is the tenour of the Law, Doe this and thou shalt live.
and the Publicans, and the Soldiers to S. John, and the keepers of the prison to Saint Paul, and the Jews in my text to Saint Peter, and the rest of the Apostles, What shall we do? not, What shall we say? or, What shall we believe? but, What shall we do? This is the tenor of the Law, Do this and thou shalt live.
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Hee that heareth and doeth buildeth upon a rocke. Not the hearers, but the doers of the Law shall bee justified. Why are the Cherubims described with the hands of a man under their wings, but to teach us that none shall see God, who under the wings of faith and hope (whereby they fl•e to heaven) have not the hand of charity to doe good workes? As Darius used the Macedonian souldiers, whom hee tooke prisoners;
He that hears and doth builds upon a rock. Not the hearers, but the doers of the Law shall be justified. Why Are the Cherubims described with the hands of a man under their wings, but to teach us that none shall see God, who under the wings of faith and hope (whereby they fl•e to heaven) have not the hand of charity to do good works? As Darius used the Macedonian Soldiers, whom he took Prisoners;
The heathen Philosopher observed, that of three of the best things in the world, through the wickednesse of men, three of the worst things proceeded and grew: 1 Of vertue, envie. 2 Of truth, hatred. 3 Of familiarity, contempt.
The heathen Philosopher observed, that of three of the best things in the world, through the wickedness of men, three of the worst things proceeded and grew: 1 Of virtue, envy. 2 Of truth, hatred. 3 Of familiarity, contempt.
Wee Christians may adde a fourth, viz. of the doctrine of free justification carnall liberty. The catholike doctrine of justification by faith alone is the true Nectar of the soule,
we Christians may add a fourth, viz. of the Doctrine of free justification carnal liberty. The catholic Doctrine of justification by faith alone is the true Nectar of the soul,
yet this sweetest Wine in the Spouses Flagons proves no better than Vinegar, or rather poyson in their stomackes, who turne grace into wantonnesse, and liberty into licence.
yet this Sweetest Wine in the Spouses Flagons Proves no better than Vinegar, or rather poison in their stomachs, who turn grace into wantonness, and liberty into licence.
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I grant, when we have all done wee may, nay wee must say, Wee are unprofitable servants: yet while we have time we must doe good unto all, especially to those of the houshold of faith.
I grant, when we have all done we may, nay we must say, we Are unprofitable Servants: yet while we have time we must do good unto all, especially to those of the household of faith.
In this holy time of Lent three duties are required, Prayer, Fasting, and Almes: prayer is the bird of Paradise; fasting and almes are her two wings, the lighter is fasting, but the stronger is almes;
In this holy time of Lent three duties Are required, Prayer, Fasting, and Alms: prayer is the bird of Paradise; fasting and alms Are her two wings, the lighter is fasting, but the Stronger is alms;
use both to carry your prayers to heaven, that you may bring from thence a blessing upon you, through the merits and intercession of Jesus Christ. Cui, &c.
use both to carry your Prayers to heaven, that you may bring from thence a blessing upon you, through the merits and Intercession of jesus christ. Cui, etc.
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WHen the Romans fought a pitched field, after the rankes of their prime Leaders and chiefe Souldiers (which they called Principes ) had charged valiantly,
WHen the Roman fought a pitched field, After the ranks of their prime Leaders and chief Soldiers (which they called Princes) had charged valiantly,
a third viall runneth out at this houre upon the reformed Churches in France, and our sinnes as it were holloe to him to stretch his hand over the narrow sea,
a third vial Runneth out At this hour upon the reformed Churches in France, and our Sins as it were holloe to him to stretch his hand over the narrow sea,
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and cast the dregges of it on us, who have beene long settled upon our lees: and undoubtedly this will bee our potion to drinke, if wee stretch not our hands to heaven, that God may command his Angel to stay his hand.
and cast the dregs of it on us, who have been long settled upon our lees: and undoubtedly this will be our potion to drink, if we stretch not our hands to heaven, that God may command his Angel to stay his hand.
and shall not the united devotions of this whole Land either stay or turne his Angels hand? Away with all confidence in the arme of flesh, away with all hope in man, away with all cloakes of sinne,
and shall not the united devotions of this Whole Land either stay or turn his Angels hand? Away with all confidence in the arm of Flesh, away with all hope in man, away with all cloaks of sin,
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as with brazen and iron walls: though the most puissant Princes on earth should send us innumerable troupes to succour and aide us, yet we have no fence:
as with brazen and iron walls: though the most puissant Princes on earth should send us innumerable troops to succour and aid us, yet we have no fence:
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for NONLATINALPHABET we lye open to heaven, wee are naked to the arrowes of the Almighty, and no carnall weapons for succours can stand us in any stead;
for we lie open to heaven, we Are naked to the arrows of the Almighty, and no carnal weapons for succours can stand us in any stead;
our divisions have weakened us, and it is union that can strengthen us: our luxury hath imbezelled us, and now nothing but fasting and abstinence can recover us:
our divisions have weakened us, and it is Union that can strengthen us: our luxury hath embezzled us, and now nothing but fasting and abstinence can recover us:
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Let us therefore ply sighes and prayers: for these are the spirituall weapons we alone can trust to, through the intercession of Christs bloud, which speaketh better things for us than the bloud of Abel.
Let us Therefore ply sighs and Prayers: for these Are the spiritual weapons we alone can trust to, through the Intercession of Christ blood, which speaks better things for us than the blood of Abel.
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When hee drew neere to Jerusalem, and fore-saw in spirit that shee drew neere to her ruine, his eyes melted with teares (he beheld the City, and wept ) and his heart breaketh out into sighes (Oh that thou knewest.) Teares trickle not down in order,
When he drew near to Jerusalem, and foresaw in Spirit that she drew near to her ruin, his eyes melted with tears (he beheld the city, and wept) and his heart breaks out into sighs (O that thou Knewest.) Tears trickle not down in order,
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In the next place bow the eares of your religious attention towards his mouth, and ye shall heare from him, 1. Sighes of desire, Oh (or if) that thou knewest.
In the next place bow the ears of your religious attention towards his Mouth, and you shall hear from him, 1. Sighs of desire, O (or if) that thou Knewest.
wherein that your devotion may walke more steadily, I have laid out for you five knolls or steps to rest upon and pawse. 1. Venit, He came. 2. Vidit, He beheld. 3. Flevit, He wept. 4. Ingemuit, He sighed. 5. Oravit, He prayed.
wherein that your devotion may walk more steadily, I have laid out for you five knolls or steps to rest upon and pause. 1. Venit, He Come. 2. Vidit, He beheld. 3. Flevit, He wept. 4. Ingemuit, He sighed. 5. Oravit, He prayed.
hee wept over it, that hee might testifie a threefold truth, 1. Naturae, of his Nature, 2. Amoris, of his Love, 3. Doctrinae. of his Doctrine or prophesie.
he wept over it, that he might testify a threefold truth, 1. Naturae, of his Nature, 2. Amoris, of his Love, 3. Doctrine. of his Doctrine or prophesy.
He must needs be a true man, who out of compassion sheds teares, NONLATINALPHABET, sic fatur lachrymans. Cold stone or metall relenteth not, a phantasme grieves not, a picture weepeth not:
He must needs be a true man, who out of compassion sheds tears,, sic fatur lachrymans. Cold stone or metal relents not, a phantasm grieves not, a picture weeps not:
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When Jesus wept at the grave of Lazarus, the Jewes said, Behold how he loved him: and when the Disciples and whole multitude saw Christ weepe as soone as he came in sight of Jerusalem, they could not but say within themselves,
When jesus wept At the grave of Lazarus, the Jews said, Behold how he loved him: and when the Disciples and Whole multitude saw christ weep as soon as he Come in sighed of Jerusalem, they could not but say within themselves,
3. Veritatem prophetiae, the truth of his prophecie concerning the destruction of Jerusalem, and all the calamities that shortly after befell the Jewish nation:
3. Veritatem Prophecies, the truth of his prophecy Concerning the destruction of Jerusalem, and all the calamities that shortly After befell the Jewish Nation:
and there shewed his golden thigh (a fit miracle for aurea legenda, the golden legend) sed quia non legimus non credimus, but because we find no such thing in Scripture we beleeve it not.
and there showed his golden thigh (a fit miracle for Aurea Legenda, the golden legend) said quia non Legimus non Credimus, but Because we find no such thing in Scripture we believe it not.
for could it be in more places at once, it might have beene in the grave and risen out of it at the same time, which the Angels for supposeth to be impossible.
for could it be in more places At once, it might have been in the grave and risen out of it At the same time, which the Angels for Supposeth to be impossible.
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so by the handling of this one circumstance (if the time, and this present occasion would permit mee) I might kill two monsters of heresies, the former of transubstantiation, which you see lieth halfe dead before you; the latter of consubstantiation:
so by the handling of this one circumstance (if the time, and this present occasion would permit me) I might kill two monsters of heresies, the former of transubstantiation, which you see lies half dead before you; the latter of consubstantiation:
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the former holdeth a multi-presence, and the latter an omnipresence, or ubiquity of Christs body. The word appropinquavit, he came neere, reacheth a blow home to both these.
the former holds a Multipresence, and the latter an omnipresence, or ubiquity of Christ body. The word appropinquavit, he Come near, reaches a blow home to both these.
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This comming heere then of our Saviour to Jerusalem, proveth that the Lutherans and all ubiquitaries are as farre out of the way (in this point) as Papists:
This coming Here then of our Saviour to Jerusalem, Proves that the Lutherans and all ubiquitaries Are as Far out of the Way (in this point) as Papists:
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they that hold this errour, must blot out all Christs gests recorded by the Evangelists, and reverse all his progresses from Judea to Galile, and from Galile to Judea:
they that hold this error, must blot out all Christ gests recorded by the Evangelists, and reverse all his Progresses from Judea to Galilee, and from Galilee to Judea:
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Moreover, to entitle a creature to ubiquity is to deifie it, and to attribute this incommunicable property of the deitie to the humane nature of Christ, is to confound his two natures.
Moreover, to entitle a creature to ubiquity is to deify it, and to attribute this incommunicable property of the deity to the humane nature of christ, is to confound his two nature's.
at which monstrous error, though the Romanists are startled; yet the heresie of transubstantiation which they foster at this day is of the same cast. Admit once that Christs body may be at the same time in heaven at the right hand of his Father,
At which monstrous error, though the Romanists Are startled; yet the heresy of transubstantiation which they foster At this day is of the same cast. Admit once that Christ body may be At the same time in heaven At the right hand of his Father,
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why may it not also by divine power be where they are not said? why not then every where? if it may stand with the unity of an individuall body to be in two distinct and distant places at once, it may as well be in two hundred places;
why may it not also by divine power be where they Are not said? why not then every where? if it may stand with the unity of an Individu body to be in two distinct and distant places At once, it may as well be in two hundred places;
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The nature of an individuall body, which is to be indivisum in se, & divisum â caeteris omnibus, is as well destroyed by putting it in two places at once, as in two millions.
The nature of an Individu body, which is to be indivisum in se, & Divisum â caeteris omnibus, is as well destroyed by putting it in two places At once, as in two millions.
so our adversaries the Papists may be justly taxed for exterminating one errour, the errour of consubstantiation, by bringing in another as bad, the errour of transubstantiation, which putteth accidents without subjects, quantity without dimensions, bodies without place,
so our Adversaries the Papists may be justly taxed for exterminating one error, the error of consubstantiation, by bringing in Another as bad, the error of transubstantiation, which putteth accidents without subject's, quantity without dimensions, bodies without place,
If the presence of the Arke, which was but a type or shadow, brought a blessing to Obed Edome: how much more shall the presence of the body, & the truth himself, make the place happie wheresoever he resideth? Jesus never commeth without salvation with him:
If the presence of the Ark, which was but a type or shadow, brought a blessing to Obed Edom: how much more shall the presence of the body, & the truth himself, make the place happy wheresoever he resideth? jesus never comes without salvation with him:
Yea, but how may his approach be obtained? who can intreat him to come neare us? what load-stone can draw his love to us? I answer, Our love, our faith, our hope, our devotion.
Yea, but how may his approach be obtained? who can entreat him to come near us? what Loadstone can draw his love to us? I answer, Our love, our faith, our hope, our devotion.
Draw neere unto him by love, love embraceth him, and adhereth to him: Draw neere unto him with your lippes by prayer, with your eares by listening to his Word:
Draw near unto him by love, love Embraceth him, and adhereth to him: Draw near unto him with your lips by prayer, with your ears by listening to his Word:
God never casteth his eye upon any, but he settleth his affection upon him: and hee never settleth affection upon any without an intention of blessing them.
God never Cast his eye upon any, but he settleth his affection upon him: and he never settleth affection upon any without an intention of blessing them.
The Philosophers and Physicians are not yet agreed utrum visio fiat extramittendo vel intromittendo, whether in the act of seeing the eye casteth out beames upon the object, or receiveth species from it.
The Philosophers and Physicians Are not yet agreed utrum visio fiat extramittendo vel intromittendo, whither in the act of seeing the eye Cast out beams upon the Object, or receives species from it.
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To the eye of sense Jerusalem appeared most beautifull, glorious, and happy, environed with strong walls, adorned with magnificent buildings, stored with people abounding in wealth,
To the eye of sense Jerusalem appeared most beautiful, glorious, and happy, environed with strong walls, adorned with magnificent buildings, stored with people abounding in wealth,
but to the eye of prophesie shee appeared in another hiew, with her walls sacked, her houses burnt, her turrets demolished, her young men slaine, her virgins defloured, her priests sacrificed, her streets piled with carkasses,
but to the eye of prophesy she appeared in Another hiew, with her walls sacked, her houses burned, her turrets demolished, her young men slain, her Virgins deflowered, her Priests sacrificed, her streets piled with carcases,
and her channels running with gore bloud. — Quis talia fando Temperet à lachrymis? This most lamentable spectacle, though a farre off, drew teares from our Saviours eyes.
and her channels running with gore blood. — Quis Talia Fando Temperet à Lachrymis? This most lamentable spectacle, though a Far off, drew tears from our Saviors eyes.
and these foure, saith he, are spiritually the foure rivers of Paradise, which serve 1. to purge: 2. to coole and refresh: 3. to water and make fruitfull:
and these foure, Says he, Are spiritually the foure Rivers of Paradise, which serve 1. to purge: 2. to cool and refresh: 3. to water and make fruitful:
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It is likely he cried at his birth after the manner of other children; and it is certaine that hee offered up prayers upon the crosse with strong cries:
It is likely he cried At his birth After the manner of other children; and it is certain that he offered up Prayers upon the cross with strong cries:
It was the manner of the Prophets, when they fore-told the calamities that were to fall upon any people or nation, to expresse them as well by signes as by words, to make a deeper impression in their hearers.
It was the manner of the prophets, when they foretold the calamities that were to fallen upon any people or Nation, to express them as well by Signs as by words, to make a Deeper impression in their hearers.
In like manner, Christ prophesying the finall overthrow of the City and Temple, representeth the great sorrow, mourning and lamentation of the inhabitants of Jerusalem by his owne teares. Theodoret yeeldeth another reason:
In like manner, christ prophesying the final overthrow of the city and Temple, Representeth the great sorrow, mourning and lamentation of the inhabitants of Jerusalem by his own tears. Theodoret yields Another reason:
and especially the inhabitants of Jerusalem, who killed the Prophets, and stoned them who were sent unto them to fore-warne them of Gods fearefull judgements hanging over their heads.
and especially the inhabitants of Jerusalem, who killed the prophets, and stoned them who were sent unto them to forewarn them of God's fearful Judgments hanging over their Heads.
Was not Christ God, and consequently omnipotent? could not he have prevented their finall overthrow? could not hee have given those Jewes beleeving and relenting hearts? could he not have converted them all miraculously by a vision from heaven,
Was not christ God, and consequently omnipotent? could not he have prevented their final overthrow? could not he have given those Jews believing and relenting hearts? could he not have converted them all miraculously by a vision from heaven,
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as hee did St. Paul, who before that powerfull change wrought in him, was as much enraged against the professours of the Gospel as any of these? nay more? Did not Christ foresee and decree the destruction of Jerusalem? how then doth he bemoane it with teares? Calvin reacheth us a hand to helpe us off of this wet knoll: As (saith he) Christ descended from heaven clad with humane flesh, that he might bee a witnesse and minister of divine salvation, he truly put upon him also humane affections,
as he did Saint Paul, who before that powerful change wrought in him, was as much enraged against the professors of the Gospel as any of these? nay more? Did not christ foresee and Decree the destruction of Jerusalem? how then does he bemoan it with tears? calvin reaches us a hand to help us off of this wet knoll: As (Says he) christ descended from heaven clad with humane Flesh, that he might be a witness and minister of divine salvation, he truly put upon him also humane affections,
That yee may take faster hold upon this stay, which this learned Interpreter reacheth unto you, ye are to consider Christ three manner of waies: 1. As God, 2. As man, 3. As Mediatour betweene God and man.
That ye may take faster hold upon this stay, which this learned Interpreter reaches unto you, you Are to Consider christ three manner of ways: 1. As God, 2. As man, 3. As Mediator between God and man.
as man he could not but bee touched with griefe and sorrow for those heavie judgements which hung over the city and people, they taking no course at all to prevent or avert them;
as man he could not but be touched with grief and sorrow for those heavy Judgments which hung over the City and people, they taking no course At all to prevent or avert them;
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who is weake, and I am not weake? who is offended, and I burne not? Of the same temper was Saint Cyprian, I sympathize and condole with you for those of our brethren, whom the cruelty of persecution hath overthrowne, and laid upon their backs:
who is weak, and I am not weak? who is offended, and I burn not? Of the same temper was Saint Cyprian, I sympathise and condole with you for those of our brothers, whom the cruelty of persecution hath overthrown, and laid upon their backs:
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on the contrary, want of naturall affection is ranked with the worst of all vices, NONLATINALPHABET, being filled with all unrighteousnesse, wickednesse, covetousnesse, maliciousnesse, full of envie, murder, debate, back-biters, haters of God, disobedient to parents, covenant breakers, without naturall affection, implacable, unmercifull.
on the contrary, want of natural affection is ranked with the worst of all vices,, being filled with all unrighteousness, wickedness, covetousness, maliciousness, full of envy, murder, debate, backbiters, haters of God, disobedient to Parents, Covenant breakers, without natural affection, implacable, unmerciful.
Doubtlesse they are monsters in nature that want bowells: nothing more provoked God, in Salvianus his judgement, to double his stroaks upon the French,
Doubtless they Are monsters in nature that want bowels: nothing more provoked God, in Salvianus his judgement, to double his Strokes upon the French,
and mourning, and to baldnesse, and to girding with sackcloth. And behold joy and gladnes, slaying oxen, and killing sheep, eating flesh, and drinking wine.
and mourning, and to baldness, and to girding with Sackcloth. And behold joy and gladness, slaying oxen, and killing sheep, eating Flesh, and drinking wine.
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and Christ in the Gospel chargeth the new, which shall be over-flowne with a deluge of fire, is the same wherewith hee here chargeth the Jewes, that they knew not, that is, tooke not notice of the time of their visitation:
and christ in the Gospel charges the new, which shall be overflown with a deluge of fire, is the same wherewith he Here charges the Jews, that they knew not, that is, took not notice of the time of their Visitation:
They did eate, they dranke, they married wives, they were given in marriage, ntill the day that Noah entred into the Arke, and the floud came and destroyed them all.
They did eat, they drank, they married wives, they were given in marriage, ntill the day that Noah entered into the Ark, and the flood Come and destroyed them all.
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NONLATINALPHABET, when he considered what he was to suffer for that City, and what that City afterwards was to suffer because of him, his griefe ran over the naturall bankes his eies.
, when he considered what he was to suffer for that city, and what that city afterwards was to suffer Because of him, his grief ran over the natural banks his eyes.
The cause why we weep not for the desolation of our Jerusalem neere at hand (if this our present fasting and repenting in dust and ashes remove it not) is,
The cause why we weep not for the desolation of our Jerusalem near At hand (if this our present fasting and repenting in dust and Ashes remove it not) is,
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even so the childe of God, whilest he is yet kept in the darke of ignorance, in his unregenerate estate, never crieth to his Father, nor weepeth for his sinne;
even so the child of God, whilst he is yet kept in the dark of ignorance, in his unregenerate estate, never cries to his Father, nor weeps for his sin;
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If then wee would have the spouts which nature hath placed in our heads run aboundantly with teares of repentance, we must pump deep, we must dive deep into the springs of godly sorrow, which are the consideration of our owne sinnes,
If then we would have the spouts which nature hath placed in our Heads run abundantly with tears of Repentance, we must pump deep, we must dive deep into the springs of godly sorrow, which Are the consideration of our own Sins,
and take a survay of all the evills we doe, and are like to suffer, could he (thinke you) refraine from teares? would he not second his teares with groanes? And so I passe to the fourth step:
and take a survey of all the evils we do, and Are like to suffer, could he (think you) refrain from tears? would he not second his tears with groans? And so I pass to the fourth step:
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Here then I cannot but reflect upon mine owne calling, and preach to Preachers and all Ministers of the Gospel, that by the example of our Lord and Master, the high Priest and Bishop of our soules, we take chiefly and in a speciall manner to heart the calamities of Gods people, and ruine of his Church.
Here then I cannot but reflect upon mine own calling, and preach to Preachers and all Ministers of the Gospel, that by the Exampl of our Lord and Master, the high Priest and Bishop of our Souls, we take chiefly and in a special manner to heart the calamities of God's people, and ruin of his Church.
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The eyes of our Saviour here, as likewise of Esay, Jeremy, and Ezra, glazed with teares, are looking-glasses, wherein wee may see the duty enjoyned to us by the Prophet Joel, Let the Priests, the Ministers of God, weep between the porch and the altar.
The eyes of our Saviour Here, as likewise of Isaiah, Jeremiah, and Ezra, glazed with tears, Are Looking-glasses, wherein we may see the duty enjoined to us by the Prophet Joel, Let the Priests, the Ministers of God, weep between the porch and the altar.
For in the spoiling of the country, and demolishing the Churches, and the houses of Prophets and Prophets children, Gods honour suffereth, whereof we ought to be most jealous:
For in the spoiling of the country, and demolishing the Churches, and the houses of prophets and prophets children, God's honour suffers, whereof we ought to be most jealous:
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Wee stand upon the watch-towers of Sion, and the people take notice of dangers from the fiering of our beacons: we are as the praecentores chori, to give them the tune:
we stand upon the watch-towers of Sion, and the people take notice of dangers from the firing of our beacons: we Are as the praecentores Chori, to give them the tune:
and if the Trumpet bee cracked, or give an uncertaine sound, how shall the souldiers prepare themselves to fight the Lords battels? If we (like Epaminondas ) ought to fast, that the people may feast the more securely:
and if the Trumpet be cracked, or give an uncertain found, how shall the Soldiers prepare themselves to fight the lords battles? If we (like Epaminondas) ought to fast, that the people may feast the more securely:
how much more ought we, being the Asaphs in this sad quire, accord with you in your groanes and cries, when we are strucke with the same griefes and feares,
how much more ought we, being the Asaphs in this sad choir, accord with you in your groans and cries, when we Are struck with the same griefs and fears,
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when the enemy aimeth not so much at the Common-wealth as at the Church, and not so much at the body as at the soule of the Church, the Religion wee professe,
when the enemy aimeth not so much At the Commonwealth as At the Church, and not so much At the body as At the soul of the Church, the Religion we profess,
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5. Oravit, he prayed, saying, O that thou knewest, or, If thou knewest. In this prayer of our Saviour, our thoughts may find themselves holy imployment, in seriously considering, 1. The manner or forme of speech, which is 1. Figurative, 2. Abrupt, 3. Passionate. 2. The matter, which presenteth to our spirituall view 1. The intimation of a desire, O that, or, If. 2. The exprobration of Ignorance, Thou knewest. 3. The aggravation upon the person, Thou, even thou. 4. The designation of a time, In this thy day. The sentence riseth by degrees,
5. Oravit, he prayed, saying, Oh that thou Knewest, or, If thou Knewest. In this prayer of our Saviour, our thoughts may find themselves holy employment, in seriously considering, 1. The manner or Form of speech, which is 1. Figurative, 2. Abrupt, 3. Passionate. 2. The matter, which presents to our spiritual view 1. The intimation of a desire, Oh that, or, If. 2. The exprobration of Ignorance, Thou Knewest. 3. The aggravation upon the person, Thou, even thou. 4. The designation of a time, In this thy day. The sentence Riseth by Degrees,
It is sinne and shame to be ignorant, most of all for Jerusalem, and that in the day of her visitation, especially of those things that belong to her peace.
It is sin and shame to be ignorant, most of all for Jerusalem, and that in the day of her Visitation, especially of those things that belong to her peace.
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and we cannot but reverence the seeming emptinesse and vacuity in Scripture sentences, where the omission of something is more significant than the supply (if the speech had been filled up) would have been.
and we cannot but Reverence the seeming emptiness and vacuity in Scripture sentences, where the omission of something is more significant than the supply (if the speech had been filled up) would have been.
and before he could say mortuus est, is dead, became himselfe speechlesse. Christ was here seized on by a double passion, 1. Of Commiseration, 2. Of Indignation.
and before he could say Mortuus est, is dead, became himself speechless. christ was Here seized on by a double passion, 1. Of Commiseration, 2. Of Indignation.
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Indignation at the obstinacy, ingratitude and bloud-thirsty cruelty, and desperate madnesse of the present inhabitants, who wilfully refusing the meanes of their salvation, runne headlong to their owne perdition.
Indignation At the obstinacy, ingratitude and bloodthirsty cruelty, and desperate madness of the present inhabitants, who wilfully refusing the means of their salvation, run headlong to their own perdition.
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and certainly of all the errours of Popery, one of the grossest is their entitling ignorance the mother of devotion: for so farre is ignorance from being the mother of any vertue, that it is both 1. Peccatum, 2. Mater peccati, 3. Poena peccati. It is sinne,
and Certainly of all the errors of Popery, one of the Grossest is their entitling ignorance the mother of devotion: for so Far is ignorance from being the mother of any virtue, that it is both 1. Peccatum, 2. Mater peccati, 3. Poena peccati. It is sin,
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and the servant in the Gospel, which knew not his Masters will, and therefore did it not, shall be beaten with fewer stripes indeed than the other, who knew his Masters will,
and the servant in the Gospel, which knew not his Masters will, and Therefore did it not, shall be beaten with fewer stripes indeed than the other, who knew his Masters will,
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And it is also the punishment of sinne, as we reade, Because they did not like to retaine God in their knowledge, God gave them over to a reprobate sense,
And it is also the punishment of sin, as we read, Because they did not like to retain God in their knowledge, God gave them over to a Reprobate sense,
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I speake not only of ignorantia pravae dispositionis, of wilfull ignorance, but also of nescience, which they call simple ignorance: why else doth the Prophet pray, Effunde aestum tuum in gentes quae te ignorant;
I speak not only of ignorantia Pravae dispositionis, of wilful ignorance, but also of nescience, which they call simple ignorance: why Else does the Prophet pray, effunde aestum tuum in gentes Quae te ignorant;
Poure downe thine indignation upon the nations that know thee not, and upon the people that call not upon thy Name? Why doth the Apostle threaten flaming fire to all that know not God? I would S. Austines censure might upon good ground from Scripture be qualified, where he passeth the sentence of damnation to eternall fire,
Pour down thine Indignation upon the Nations that know thee not, and upon the people that call not upon thy Name? Why does the Apostle threaten flaming fire to all that know not God? I would S. Austine's censure might upon good ground from Scripture be qualified, where he passes the sentence of damnation to Eternal fire,
Yea, but we have all knowledge, our ignorance will not cast us, the clearest beames of the Gospel have for these many yeers shined in our climate; we should be most unthankful to him that dwelleth in an unaccessible light, if we should not acknowledge as much.
Yea, but we have all knowledge, our ignorance will not cast us, the Clearest beams of the Gospel have for these many Years shined in our climate; we should be most unthankful to him that dwells in an unaccessible Light, if we should not acknowledge as much.
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Thou, even thou. Thou which carriest peace in thy name, thinkest not thou of those things that belong to thy peace? Jerusalem was once the light of the world,
Thou, even thou. Thou which carriest peace in thy name, Thinkest not thou of those things that belong to thy peace? Jerusalem was once the Light of the world,
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Let those who assume to themselves most knowledge, take heed lest they be like Pentheus, Sapientes in omnibus praeterquam in iis in quibus sapientem esse convenit;
Let those who assume to themselves most knowledge, take heed lest they be like Pentheus, Wise in omnibus Except in iis in quibus sapientem esse convenit;
Is Jerusalem ignorant of the maine point of all, of the comming of the Messias, notwithstanding all the light she might have taken from the Law of Moses, & from the visions of the Prophets,
Is Jerusalem ignorant of the main point of all, of the coming of the Messias, notwithstanding all the Light she might have taken from the Law of Moses, & from the visions of the prophets,
& from the doctrine and miracles of our Saviour? how grosse then is that errour of all the rest in the Romish Church, by which shee maintaineth and holdeth, that she cannot erre? Was Jerusalem seated upon so high a hill,
& from the Doctrine and Miracles of our Saviour? how gross then is that error of all the rest in the Romish Church, by which she maintaineth and holds, that she cannot err? Was Jerusalem seated upon so high a hill,
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so neer heaven, obscured with the fumes arising from the bottomlesse pit? and may not the City situated on seven hills have a thicke mist cast over her? What can shee plead for her immunity from errour in matter of faith more than Jerusalem could? that faith was planted in her by S. Peter? the Christian faith was planted in Jerusalem by Christ himselfe:
so near heaven, obscured with the fumes arising from the bottomless pit? and may not the city situated on seven hills have a thick missed cast over her? What can she plead for her immunity from error in matter of faith more than Jerusalem could? that faith was planted in her by S. Peter? the Christian faith was planted in Jerusalem by christ himself:
At least in this thy day, that is, the day of thy visitation, the day of grace, a day given thee for this end, to provide for thy peace, to call thy selfe to an account, to consider how deeply thou hast engaged Gods justice to poure down the vialls of his vengeance upon thee,
At least in this thy day, that is, the day of thy Visitation, the day of grace, a day given thee for this end, to provide for thy peace, to call thy self to an account, to Consider how deeply thou hast engaged God's Justice to pour down the vials of his vengeance upon thee,
for thy rebellion against his ordinances, thy corporall and spirituall fornication, thy resisting the spirit of grace, thy peremptory refusing of the meanes of salvation, thy persecuting the truth,
for thy rebellion against his ordinances, thy corporal and spiritual fornication, thy resisting the Spirit of grace, thy peremptory refusing of the means of salvation, thy persecuting the truth,
It was day at Jerusalem in Christs time, at Ephesus in S. Johns time, at Corinth, Philippi, &c. in S. Pauls time, at Creet in Titus time, at Alexandria in S. Markes time, at Smyrna in Polycarps time, at Pergamus in Antipas time, at Antiochia in Evodius and Ignatius time, at Constantinople in S. Andrew and Chrysostomes time, at Hippo in Saint Austines time;
It was day At Jerusalem in Christ time, At Ephesus in S. Johns time, At Corinth, Philippi, etc. in S. Paul's time, At Treat in Titus time, At Alexandria in S. Marks time, At Smyrna in Polycarps time, At Pergamos in Antipas time, At Antiochia in Evodius and Ignatius time, At Constantinople in S. Andrew and Chrysostomes time, At Hippo in Saint Austine's time;
O let us worke out our salvation with feare and trembling, whilest it is called to day; if the Sun of righteousnesse goe downe upon us, we must looke for nothing but perpetuall darknesse, and the shadow of death.
Oh let us work out our salvation with Fear and trembling, whilst it is called to day; if the Sun of righteousness go down upon us, we must look for nothing but perpetual darkness, and the shadow of death.
what then? thou wouldst weep, saith S. Gregory: thou wouldest not neglect so great salvation, saith Euthyrtius: it would bee better with thee, saith Titus Bostrensis: thou wouldst repent in sackcloth and ashes, saith Brugensis. But I will not presume to adde a line to a draugh• from which such a workman hath taken off his pensill,
what then? thou Wouldst weep, Says S. Gregory: thou Wouldst not neglect so great salvation, Says Euthyrtius: it would be better with thee, Says Titus Bostrensis: thou Wouldst Repent in Sackcloth and Ashes, Says Bruges. But I will not presume to add a line to a draugh• from which such a workman hath taken off his pencil,
and for the print I should make after the pattern in my Text, and now in the application lay it close to your devout affections, I may spare my farther labour and your trouble:
and for the print I should make After the pattern in my Text, and now in the application lay it close to your devout affections, I may spare my farther labour and your trouble:
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for it is made by authority, which hath commanded us to take notice of those things that belong to our peace, viz. to walke humbly with our God by fasting and prayer:
for it is made by Authority, which hath commanded us to take notice of those things that belong to our peace, viz. to walk humbly with our God by fasting and prayer:
let us conspire in our sighes, let us accord in our groanes, let us mingle our teares, let us send up our joynt praiers as a vollie of shot to batter the walls of heaven:
let us conspire in our sighs, let us accord in our groans, let us mingle our tears, let us send up our joint Prayers as a volley of shot to batter the walls of heaven:
who knoweth whether God may not send us an issue out of our present troubles by meanes unexpected? who knoweth not whether he may not have calicem benedictionis, a cup of blessing in store for those his servants beyond the sea, who have drank deep of the cup of trembling? Christ his bowells are not streightened, but our sins are enlarged, else it would be otherwise with them and with us.
who Knoweth whither God may not send us an issue out of our present Troubles by means unexpected? who Knoweth not whither he may not have calicem benedictionis, a cup of blessing in store for those his Servants beyond the sea, who have drank deep of the cup of trembling? christ his bowels Are not straightened, but our Sins Are enlarged, Else it would be otherwise with them and with us.
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The second I gather from S. John Baptists garden, Bring forth fruits meet for repentance, or worthy amendment of life: let your sorrowes be answerable to your sinfull joyes, let the fruit of your repentance equall,
The second I gather from S. John Baptists garden, Bring forth fruits meet for Repentance, or worthy amendment of life: let your sorrows be answerable to your sinful Joys, let the fruit of your Repentance equal,
Have ye offended in your eies by beholding vanity and casting lascivious glances upon fading beauty enticing to folly? make a covenant from henceforth with your eies, that they cast not a look upon the world,
Have you offended in your eyes by beholding vanity and casting lascivious glances upon fading beauty enticing to folly? make a Covenant from henceforth with your eyes, that they cast not a look upon the world,
Have ye offended in your sports? let now your delight be in the Law of God, let the Scriptures bee your delicacies with S. Austine, meditate upon them day and night, make the Lords holy-day your delight, Esay 58.15. and honour him thereon, not following your owne waies, nor finding your owne pleasure, nor speaking your owne words.
Have you offended in your sports? let now your delight be in the Law of God, let the Scriptures be your delicacies with S. Augustine, meditate upon them day and night, make the lords holiday your delight, Isaiah 58.15. and honour him thereon, not following your own ways, nor finding your own pleasure, nor speaking your own words.
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and he will lift you up. The Lion contenteth himselfe with casting downe a man: if he couch under him, and make no resistance, he offereth no more violence.
and he will lift you up. The lion contents himself with casting down a man: if he couch under him, and make no resistance, he Offereth no more violence.
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how much will inward & outward humiliation of the redeemed of God prevaile with him to remove his heavie judgements from us, which he inflicteth on us, especially to humble us? and if he find us humbled already, hee will doubtlesse lay no more load upon us.
how much will inward & outward humiliation of the redeemed of God prevail with him to remove his heavy Judgments from us, which he inflicteth on us, especially to humble us? and if he find us humbled already, he will doubtless lay no more load upon us.
We have so far provoked the Almighty, some by profanenesse, some by superstition, some by indifferency in point of Religion, some by covetousnesse and extortion, some by fraud and falshood, some by quarrelling and contention, some by swearing and blaspheming, some by gluttony and drunkennesse, some by chambering and wantonnesse, that he hath already taken hold of his glittering sword, and who in heaven or in earth can or dare treat for our peace,
We have so Far provoked the Almighty, Some by profaneness, Some by Superstition, Some by indifferency in point of Religion, Some by covetousness and extortion, Some by fraud and falsehood, Some by quarreling and contention, Some by swearing and blaspheming, Some by gluttony and Drunkenness, Some by chambering and wantonness, that he hath already taken hold of his glittering sword, and who in heaven or in earth can or Dare Treat for our peace,
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Plin. hist. nat. l. 16. c. 36. Calamis orientis populi bella conficiunt, calamis spicula addunt irrevocabili hamo noxia, his armis Solem ipsum obscurant.
Pliny hist. nat. l. 16. c. 36. Calamis orientis People Bella conficiunt, calamis spicula addunt irrevocabili hamo Noxia, his armis Solemn ipsum obscurant.
Maldon. In hunc locum adeò quierè & attentè ambulabit, ut etiamsi super arundinem jam quassatam, qua nihil fragilius esse potest, pedem poneret, eam non confringeret.
Maldon. In hunc locum adeò quierè & attentè ambulabit, ut Even if super arundinem jam quassatam, qua nihil fragilius esse potest, pedem poneret, eam non confringeret.
Hieron. Per calamum quassatum & contusum intelligit populum Jud•icum, qui anteà vocalis & sonorus laudes Deo concinebat, posteà impingens in angularem lapidem, meritò appellatur calamus fractus, pertundens manum ejus qui illi voluerit inniti.
Hieron. Per calamum quassatum & contusum intelligit Populum Jud•icum, qui anteà vocalis & sonorus laudes God concinebat, posteà impingens in angularem lapidem, meritò Appellatur calamus fractus, pertundens manum His qui illi voluerit inniti.
Cypr. ep. ad Mart. Vos de vinea domini pingues racemi, & jam maturi fructibus botri pressure secularis infestatione calcatae, torcular vestium carcere tot quente sentitis, vini vice sanguinem funditis.
Cyprus Epistle. ad Mart. Vos de vinea domini Pringles racemi, & jam Maturi fructibus botri pressure secularis infestatione calcatae, torcular Vestium carcere tot quente sentitis, Wine vice sanguinem funditis.
Hieron. ad Helod. Licet in modum stagni fusum aequor arrideat, licet vix summa jacentis elementi spiritu terga crispentur, magnos hic campus montes haber, tranquillitas ista tempestas est.
Hieron. ad Helod. Licet in modum stagni fusum aequor arrideat, licet vix summa jacentis elementi spiritu terga crispentur, Magnos hic campus montes haber, tranquillitas ista Tempestas est.
Hil. In haec verba igniculum fidei concipientes, & quadam dilectione cum carne, juxta fumantes quos Christus non extinxit, sed incendit in iis ignem perfectae charitatis.
Hil. In haec verba igniculum fidei concipientes, & Quadam dilectione cum Carnem, juxta fumantes quos Christus non extinxit, sed incendit in iis Ignem perfectae charitatis.
Esa. 1.54.8. With everlasting kindnesse will I have mercy on thee, saith the Lord thy Redeemer. Ver. 10. The mountains shal depart, and the ••ls be removed, but my kindnesse shall not depart from thee, neither shall the covenant of my peace be removed.
Isaiah 1.54.8. With everlasting kindness will I have mercy on thee, Says the Lord thy Redeemer. Ver. 10. The Mountains shall depart, and the ••ls be removed, but my kindness shall not depart from thee, neither shall the Covenant of my peace be removed.
Joh. 10.28, 29 They shall never perish, neither shall any man pluck them out of my hand: My Father which gave them 〈 ◊ 〉 is greater than all, and no man is able to plucke them out of my Fathers hand.
John 10.28, 29 They shall never perish, neither shall any man pluck them out of my hand: My Father which gave them 〈 ◊ 〉 is greater than all, and no man is able to pluck them out of my Father's hand.
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Greg. l. 28. in Job. c. 6. Extra Ecclesiae mensuras omnes reprobi, etiamsi intra fidei limitem esse videantur. Aug. cont. Pel. l. 1. c 4 & de unit. eccl. c. 23. Hoc donum prop•ium est eorum qui regnabunt cum Christo. Plin. nat. hist. l. 21. c. 8. Postquam d• ficere cuncti flores, m•defactus aqua reviviscit, & hybernas coron is facit.
Greg. l. 28. in Job. c. 6. Extra Ecclesiae mensuras omnes Reprobate, Even if intra fidei limitem esse videantur. Aug. contentedly. Pel. l. 1. c 4 & de unit. Ecclesiastes. c. 23. Hoc Donum prop•ium est Their qui regnabunt cum Christ. Pliny nat. hist. l. 21. c. 8. Postquam d• ficere Cuncti flores, m•defactus aqua reviviscit, & hybernas coron is facit.
Aug. de bono persev c. 6. Hoc donum suppliciter emereri potest, sed cum datum est, contumaciter amittti non potest; promodo enim potest amitti, per quod fit ut non amittatur, etiam quod possit amitti?
Aug. de Bono Persev c. 6. Hoc Donum suppliciter emereri potest, sed cum datum est, contumaciter amittti non potest; promodo enim potest amitti, per quod fit ut non amittatur, etiam quod possit amitti?
Aug. de correp. & gr•t. c. 12. Non sol• n ut sine isto dono persev•rantes ess• non possunt, verum etiam ut per hoc donū non nisi perseverantes sint. Gratia qua subventum est infirmitati voluntatis humanae, ut indeclinabiliter & insuperabiliter ageretur, & quam vis infirma non deficeret nec adversitate aliqua vinceretur, sed quod bonum est invictissimè vellet, & hoc differere invictissimè nollet.
Aug. de Correct. & gr•t. c. 12. Non sol• n ut sine isto Dono persev•rantes ess• non possunt, verum etiam ut per hoc donū non nisi Perseverance sint. Gratia qua subventum est infirmitati voluntatis humanae, ut indeclinabiliter & insuperabiliter ageretur, & quam vis infirma non deficeret nec adversitate Any vinceretur, sed quod bonum est invictissimè vellet, & hoc differere invictissimè Nollet.
John 4.14. Whosoever drinketh of the water I shall give him, shall never thirst, but the water that I shall give him shall be in him a Well of water springing to everlasting life.
John 4.14. Whosoever Drinketh of the water I shall give him, shall never thirst, but the water that I shall give him shall be in him a Well of water springing to everlasting life.
Aug. de correp. & grat. c. 8 Quando rogavit Christus ne Petri fides deficeret, quid aliud rogavit nisi ut haberet in fide liberrimam, fortissimam, perseverantissimam voluntatem?
Aug. de Correct. & great. c. 8 Quando rogavit Christus ne Petri fides deficeret, quid Aliud rogavit nisi ut haberet in fide liberrimam, fortissimam, perseverantissimam voluntatem?
Aug. de correp. & grat. c. 12. Dicente Christo rogavi pro te, ne deficiat fides tua, intelligamus ci dictum qui aedificatur super petram, ita homo D•• in Domino gloriatur, non solum quia misericordiam consecutus ut esset fidelis, sed etiam quia fides ipsa non deficit.
Aug. de Correct. & great. c. 12. Dissent Christ rogavi Pro te, ne deficiat fides tua, intelligamus ci dictum qui aedificatur super Petram, ita homo D•• in Domino gloriatur, non solum quia misericordiam Having obtained ut esset Fidelis, sed etiam quia fides ipsa non deficit.
Greg. l. 28. moral in Job c. 7. Novit pro custodia nostra restringere quod contra nos egredi pro justitiae •xercitio permittit, ut saeviens nos dilua• procella, non mergat.
Greg. l. 28. moral in Job c. 7. Novit Pro Custodia nostra restringere quod contra nos egredi Pro justitiae •xercitio Permittit, ut saeviens nos dilua• Procella, non mergat.
Ambr. comment. in 1 Corinth. 10. Non plus permittitur ei imponi, quàm scitur ferre posse, ut quarto die pati non permittatur, qui scitur ultra triduum non posse tolerare.
Ambrose comment. in 1 Corinth. 10. Non plus permittitur ei imponi, quàm scitur Far posse, ut quarto die pati non permittatur, qui scitur ultra triduum non posse tolerare.
Orig. in Jer. homil. 1. Non dicitur vivificabo & occidam; sed occidam & vivificabo: impossibile est enim quod Deus semel vivificavit, ab eodem ipso vel ab alio occidi.
Origin in Jer. Homily. 1. Non dicitur vivificabo & occidam; sed occidam & vivificabo: impossibile est enim quod Deus semel vivificavit, ab Eodem ipso vel ab Alio occidi.
Cyp. de simpl. prelat. Nemo aestimet bonos de Ecclesia posse discedere: triticum non rapit ventus, nec arborem solidâ radice fundatam procella subvertit.
Cyprus de Simple. prelate. Nemo aestimet bonos de Ecclesia posse discedere: triticum non rapit ventus, nec Arborem solidâ radice fundatam Procella Subvertit.
Amo Comment. in 2. Cor. 3.3. Nunc legem veterem pulsat, •uae p•imum data in lapideis tabulis abolita est, fractis tabulis sub M•nte à Mose: nunc autem lex in animo scribitur, hoc est, in corde, non per calamum, sed per spiritum, quia fides aeterna res est, à spiritu scribitu, ut mane•t.
Amo Comment. in 2. Cor. 3.3. Nunc legem veterem pulsat, •uae p•imum data in lapideis Tables abolita est, Fractis Tables sub M•nte à Mose: nunc autem lex in animo scribitur, hoc est, in cord, non per calamum, sed per spiritum, quia fides aeterna Rest est, à spiritu scribitu, ut mane•t.
Aug de correp. & grat. • 9. Qui non habent perseve• antiam, cut non ve•è Discipuli Christi, ita nec verè Filii Dei fue•unt, etiam quando esse videbantur. & ita vocabantur.
Aug de Correct. & great. • 9. Qui non habent perseve• antiam, Cut non ve•è disciples Christ, ita nec verè Sons Dei fue•unt, etiam quando esse videbantur. & ita vocabantur.
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Greg. moral. in Job l. 34. c 13. Aurum quod pravis diaboli persuasio•ibus sterni sicut lutum potuerit, aurum ante oculos Dei nunquam fuit; & qui seduci quando { que } non reversuri possunt, qua i•habitam sanctitaté ante oculos hominum videantur amittere, sed eam ante oculos Dei nunquam habucrunt.
Greg. moral. in Job l. 34. c 13. Aurum quod pravis Diaboli persuasio•ibus sterni sicut lutum potuerit, aurum ante Eyes Dei Never fuit; & qui seduci quando { que } non reversuri possunt, qua i•habitam sanctitaté ante Eyes hominum videantur amittere, sed eam ante Eyes Dei Never habucrunt.
Cambden. hist. Reg. Eliz. Seneca l. 1. de clem. Conditum, imò constrictum apud te ferrum, sit summa parsimonia etiam vilissimi sanguinis, humili loco positis litigare, & in rixam procurrere liberius est, leves inter pares ictus sunt, regi quoque vociferatio, verborumque intemperantia, non ex Majestate est.
Camden. hist. Reg. Eliz Senecca l. 1. de clem. Conditum, imò constrictum apud te ferrum, sit summa parsimonia etiam vilissimi Blood, humili loco positis litigare, & in rixam procurrere Liberius est, leves inter pares ictus sunt, King quoque vociferatio, verborumque intemperantia, non ex Majestate est.
Cypr. de bon. pat. Cùm confunderentur sidera, elementa turbentur, contremiscat terra, nox diem claudat, sol ne Judaeorum facinus aspicere cogatur radios subtrahat, ille non loquitur, nec movetur, nec Majestatem suam sub ipsá saltem morte profitetur; O qualis & quanta est Christi patientia! qui adoratur in coelis, nondum vindicatur in terris.
Cyprus de bon. pat. Cùm confunderentur sidera, Elementa turbentur, contremiscat terra, nox diem claudat, sol ne Judaeorum facinus aspicere cogatur radios subtrahat, Isle non loquitur, nec movetur, nec Majestatem suam sub ipsá Saltem morte profitetur; O qualis & quanta est Christ patientia! qui adoratur in Coelis, Nondum vindicatur in terris.
C•pr. de lapsis. Manabat proffetib•s sanguis. & pro lachrymis c••ot sem••stulatis viscetib•• deflueb•t, st•tit mens stabilis, & fide fortis, & cum torq•entibus p••nis •mmobilis d•• anima lactata est, sed cum du••ssimi Judicis recrudescente saevituâ •am fatigatum corpus, nunc flagella scinderent, nunc contunderent fustes, &c. caro nos in colluctatione destruit.
C•pr. de Lapsis. Manabat proffetib•s sanguis. & Pro Lachrymis c••ot sem••stulatis viscetib•• deflueb•t, st•tit Mens stabilis, & fide fortis, & cum torq•entibus p••nis •mmobilis d•• anima lactata est, sed cum du••ssimi Judges recrudescente saevituâ •am fatigatum corpus, nunc flagella scinderent, nunc contunderent fustes, etc. Caro nos in colluctatione destruit.
Bodin. de rep. l 3. c 7. Et si salutare est putre membrum ad universi corporis salutem urere, aut secare, non propterea si omnia membra extabuerint, a•t gang•ena inficiantu• sectionibus erit aut ustionibus utendum.
Bodin. de rep. l 3. c 7. Et si salutare est putre Limb ad universi corporis salutem urere, Or secare, non propterea si omnia membra extabuerint, a•t gang•ena inficiantu• sectionibus erit Or ustionibus utendum.
Plin. l. 12. nat. hist. c. 25. Succus è plaga manat, quem Opobalsamum vocant, suavitatis eximiae, sed tenui gutta, Alexandro magnores ibi gerente, toto dic aestivo unam concham impleri justum erat.
Pliny l. 12. nat. hist. c. 25. Succus è plaga manat, Whom Opobalsamum Vocant, suavitatis eximiae, sed tenui gutta, Alexander magnores There gerente, toto Die aestivo unam Concham Impleri Justum erat.
Guilliand. comment in Mat. Qui diebus carnis suae visus est humilis & benignus doctor, aderit aliquando Jude•, & utetur potentiá absolutâ, & damnavit hostes suos.
Guilliand. comment in Mathew Qui diebus carnis suae visus est Humilis & Benignus Doctor, aderit aliquando Jude•, & utetur potentiá absolutâ, & Damnavit hosts suos.
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Cal. in Mat. 1. Hoc verbum educere quo utitur Propheta, significat officium Christi esse Regnum Dei, quod tum inclusum erat in angulo Judeae propagare in totum orbem.
Cal. in Mathew 1. Hoc verbum educere quo utitur Propheta, significat officium Christ esse Kingdom Dei, quod tum inclusum erat in Angulo Judaea propagare in totum orbem.
Orig. comment. in Cant. homil. 1. Quemadmodum in Evangelio mulier illa quae sanguine fluebat, archi Synagogae filiam curatione praevenit; sic Aethiopissa, id est, Gentium Ecclesia, Israel aegrotante sanata est.
Origin comment. in Cant Homily. 1. Quemadmodum in Evangelio mulier illa Quae sanguine fluebat, Archi Synagogae Daughter curation praevenit; sic Aethiopissa, id est, Gentium Ecclesia, Israel suffering sanata est.
August l. 12. confess. Veritas nec mea, nec tu•, nec illius est, sed omnium nostrûm quos ad ejus communionem publicè vocas, admonens nos ut nolimus eam habere privatam, ne privemut ea.
August l. 12. confess. Veritas nec mea, nec tu•, nec Illius est, sed omnium nostrûm quos ad His communionem publicè vocas, admonens nos ut Nolimus eam habere privatam, ne privemut ea.
August. l. 20. de civitate Dei. Ille dies judicii propriè dicitur, eo quod nullus erit ibi imperitae querelae locus, Cur injustus ille sit foelix, & cur justus ille infoelix?
August. l. 20. de Civitate Dei. Isle dies Judicii propriè dicitur, eo quod nullus erit There imperitae querelae locus, Cur Unjust Isle sit Felix, & cur justus Isle infoelix?
August. lo. sup. cit. Dies declarabit ubi hoc quoque manifestabitur, quàm justo Dei judicio fiat, ut nunc tam multa, ac penè omnia justa Dei judicia sensus mentemque mortalium fugiant, cum tamen in hac repiorum fidem non lateat justum esse, quod latet.
August. lo. sup. cit. Die declarabit ubi hoc quoque manifestabitur, quàm Justo Dei Judicio fiat, ut nunc tam Multa, ac penè omnia Justa Dei Judicia sensus mentemque mortalium Fortnight, cum tamen in hac repiorum fidem non lateat Justum esse, quod latet.
Which were after severed for many ages, but •ow by the speciall providence of Almighty God againe lye lovingly, encompassing and embracing each the other.
Which were After severed for many ages, but •ow by the special providence of Almighty God again lie lovingly, encompassing and embracing each the other.
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Hierom. epist. ad Heliodor. O Desertum, Christ• floribus vernans! O Solitudo, in qua illi nascuntur lapides de quibus in Apocalypsi civitas magni Regis extruitur! O Eremus, familiarús Deo gaudens! Quàm diu te tectorum umbrae premunt? quàm di• fum sarum u bium ca cer includit? nescio quid hic plus lucis aspicio.
Hieronymus Epistle. ad Heliodor. O Desertum, Christ• floribus vernans! O Solitudo, in qua illi nascuntur lapides de quibus in Apocalypse Civitas magni Regis extruitur! O eremus, familiarús God gaudens! Quàm Diu te tectorum umbrae premunt? quàm di• fum sarum u bium circa cer includit? nescio quid hic plus lucis aspicio.
Hilar. con. Auxent. Malè vos parietum amor cepit, montes mihi, & sylvae, & solitudines, & lacus, & voragines sunt tutio res; in illis enim Propherae aut demersi, aut manentes Dei Spiritu prophetabant.
Hilar. con. Auxentius. Malè vos parietum amor cepit, montes mihi, & sylvae, & solitudines, & Lacus, & Voragines sunt tutio Rest; in illis enim Prophets Or demersi, Or Manentes Dei Spiritu prophetabant.
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Baron. tom. 10. ad ann 900. Intrudebantur in Petri sedem meretricum Amasii pseudo-Pontifices, qui non sunt, nisi ad consignanda tempora in Catalogo Romanorum Pontificum scripti.
Baron. tom. 10. ad ann 900. Intrudebantur in Petri sedem meretricum Amaziah pseudo-Pontifices, qui non sunt, nisi ad consignanda tempora in Catalogo Romanorum Pontificum scripti.
August in Psal. 62 Jud ei ideo voluerunt Christum •ccidere ne terram perderent; ideo terram perdiderunt, quia Christum occiderunt: quia repulerant Agnum, & elegerunt Vulpem, ideò praeda Vulpium facti sunt.
August in Psalm 62 Jud ei ideo voluerunt Christ •ccidere ne terram perderent; ideo terram perdiderunt, quia Christ occiderunt: quia repulerant Agnum, & elegerunt Vulpem, ideò Praeda Vulpium facti sunt.
Hieron epist ad Heliod. Tunc quod vocem inbae pavebit terra cum populis, & tu gaudebis. Judicaturo Domino lugubrè mundus immugiet, tribus ad tribum pectora ferient, Potentissimi quo•dam reges nudo latere pulpitabunt, exhibebitur cum prole sua vere tunc ignitus Jupiter, adducetur & cum suis stultus Plato discipulis, Aristotelis argumenta non proderunt. Tunc tu rusticanus & pauper exultabis, & ridebis, & dices, ecce crucifixus Deus meus ecce Judex qui obvolutus pannis in praesepio vagiit: hic est ille operarii & quaestuariae filius, hic qui matris gestatus sinu hominem Deus fugit in Egyptum, hic vestitus coccino, hic sentibus coronatus: cerne manus Judae e quas fixeras: cerne latus Romane quod foderas.
Hieron Epistle ad Heliod. Tunc quod vocem inbae pavebit terra cum populis, & tu gaudebis. Judicaturo Domino lugubrè World immugiet, tribus ad Tribum pectora ferient, Potentissimi quo•dam reges nudo later pulpitabunt, exhibebitur cum prole sua vere tunc ignitus Jupiter, adducetur & cum suis stultus Plato discipulis, Aristotle Argumenta non proderunt. Tunc tu rusticanus & pauper exultabis, & ridebis, & dices, ecce Crucifix Deus meus ecce Judge qui obvolutus pannis in praesepio vagiit: hic est Isle Operarii & quaestuariae filius, hic qui matris gestatus sinu hominem Deus Fugitive in Egyptum, hic vestitus coccino, hic sentibus Crowned: cerne manus Judae e quas fixeras: cerne latus Roman quod foderas.
Sen. de clem. l. 1. c. 9. Severitate nihil profecisti: Salvid enum Lepidus secutus est, Lepidum Muraena, Muraenam Caepio Caepionem Egnatius, ut alios taccam, quos tantum ausos pudet.
Sen. de clem. l. 1. c. 9. Severitate nihil profecisti: Salvid enum Lepidus Secutus est, Lepidum Muraena, Muraenam Caepio Caepionem Egnatius, ut Alioth taccam, quos Tantum ausos It is shameful.
Tertul. in apol. Manibus expansis, quia innocuis, capite nudo, quia non erubescimus, precantes semper sumus pro omnibus Imperatoribus, vitam illis prolixam, imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum.
Tertulian in Apollinarian. Manibus expansis, quia innocuis, capite nudo, quia non erubescimus, precantes semper sumus Pro omnibus Imperatoribus, vitam illis Prolixam, imperium Secure, domum tutam, Exercitus forts, Senatum Fidelium, Populum probum, orbem quietum.
Aug. de Ci•. Dei l. 5. c. 23. Uno die Rhadagesus tanta celeritate victus est, ut ne uno quidem non dicam extincto, sed ne vulnerato quidem Romano, multo amplius quam centum millium prosternetur exercitus.
Aug. de Ci•. Dei l. 5. c. 23. Uno die Rhadagesus tanta celeritate victus est, ut ne Uno quidem non dicam extincto, sed ne vulnerato quidem Romano, Much Amplius quam centum millium prosternetur Exercitus.
Sen. de clem l. 1. c 4. Ille est vinculam pe• quod respublica cohaeret: nihil ipsa per se futura nisionus & praeda, si mens illa imperii subtrahatur. Regeincolumi mens omnibus una, amisso rupêre fidem.
Sen. de clem l. 1. c 4. Isle est vinculam pe• quod Respublica cohaeret: nihil ipsa per se futura nisionus & Praeda, si Mens illa imperii subtrahatur. Regeincolumi Mens omnibus una, Lost rupêre fidem.
Melancthon in Chron. l. 1. p. 10. Sex millia annorum mundus; duo millia inane, duo millia lex, duo millia dies Messiae: & propter peccata nostra quae multa & magna sunt deerunt anni qui decrunt.
Melanchthon in Chronicles l. 1. p. 10. Sex millia Annorum World; duo millia inane, duo millia lex, duo millia dies Messiah: & propter Peccata nostra Quae Multa & Magna sunt deerunt anni qui decrunt.
P•ucer. praesat. in Chron. Carion. Hanc periodum lege quadam sancitam divinit•s magnis Impe•iis fatalem esse, & universales mutationes afferre ostendunt omnium temporum historiae.
P•ucer. Superintend. in Chronicles Carion. Hanc periodum lege Quadam sancitam divinit•s magnis Impe•iis fatalem esse, & universales mutationes afferre ostendunt omnium Temporum Historiae.
Juvenal. sat. 1. Quando ub•rior vitiorum copia? quando Major avaritia patuit sinus, &c Horat. l. 1. car. od. 35. Eheu cicatricū & sceleris pudet, fratrumque quid nos dura refugimus caetas? quid intactum nefasti liquimus?
Juvenal. sat. 1. Quando ub•rior Vitiorum copia? quando Major avaritia Patuit sinus, etc. Horatio l. 1. car. odd. 35. Eheu cicatricū & sceleris It is shameful, fratrumque quid nos dura refugimus caetas? quid intactum nefasti liquimus?
Judg. 18.27. And they came unto Laish, unto a people that were quiet and secure and they smote them with the edge of the sword, and burnt the City with fire.
Judges 18.27. And they Come unto Laish, unto a people that were quiet and secure and they smote them with the edge of the sword, and burned the city with fire.
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Salv. de providentia l. 8. A Deo quippe punimur, sed ipsi facimus ut puniamur, cum autem punire nos ipsi facimus, cui dubitum est, quin ipsi nos nostris criminibus puniamus, vim Deo faciamus iniquitatibus nostris, & ipsi in nos iram Dei armamus.
Salvation de Providentia l. 8. A God quip punimur, sed ipsi facimus ut puniamur, cum autem Punire nos ipsi facimus, cui dubitum est, quin ipsi nos nostris criminibus puniamus, vim God Faciamus iniquitatibus nostris, & ipsi in nos iram Dei armamus.
Bern med. c. 13. Accusat me conscientia, testis est memoria, ratio judex, voluptas carcer, timor tortor, oblectamentum tormentum, inde enim punimur unde oblectamur.
Bern med. c. 13. Accusat me conscientia, testis est memoria, ratio Judge, voluptas carcer, timor tortor, oblectamentum Tormentum, inde enim punimur unde oblectamur.
Salv. l. 4. de provid. Sive mise•ae nostrae sint. sive infirmitates, sive eversiones &c. testimoni• sunt mali servi & boni domini: quomodo mali servi? quia patimur ex parte quod meremur: quomodo boni domini? quia ostendit quid mereamur, sed non irrogat quae meremur.
Salvation l. 4. de provid. Sive mise•ae Nostrae sint. sive infirmitates, sive eversiones etc. testimoni• sunt mali servi & boni domini: quomodo mali servi? quia patimur ex parte quod meremur: quomodo boni domini? quia ostendit quid mereamur, sed non irrogat Quae meremur.
Lact. •. 4. divin. instit•. 1. Sicaeter• omnes praeter ipsos stulti fuer•nt, ne illi quidem sapientes, qu•ane•• sapiens ve•e st•ltorum judicio esse potest.
Lactantius •. 4. divine. instit•. 1. Sicaeter• omnes praeter ipsos stulti fuer•nt, ne illi quidem Wise, qu•ane•• sapiens ve•e st•ltorum Judicio esse potest.
Greg. l. 29. mor. in Job. c. 38. Prius conspersionem uniuscujus { que } antiquus adversarius perspicit, & tunc tentationis laqueos apponit, alius nam { que } laeti•, alius tristibus, alius timidis, alius claris moribus existit. Qu• ergo occultus adversarius facile capiat vicinas conspersionibus deceptiones parat. Quia enim laetitiae voluptas juxta est, laetis moribus luxuriem proponit & quia tristitia in i•am facile labitur, tristibus poculum discordiae porr•git, paventibus terrores int•ntat, & quia ela os extolli laudibus conspicit, eos blandis favoribus trahit: singulis igitur hominibus vitiis convenientibus insidiatur.
Greg. l. 29. mor. in Job. c. 38. Prius conspersionem uniuscujus { que } Antiquus Adversarius perspicit, & tunc tentationis laqueos apponit, alius nam { que } laeti•, alius tristibus, alius timidis, alius Claris moribus existit. Qu• ergo occultus Adversarius facile Capita vicinas conspersionibus deceptiones parat. Quia enim laetitiae voluptas juxta est, Laetis moribus luxuriem proponit & quia Tristitia in i•am facile labitur, tristibus poculum discordiae porr•git, paventibus terrores int•ntat, & quia ela os extolli laudibus conspicit, eos blandis favoribus trahit: Singulis igitur hominibus Vitiis convenientibus insidiatur.
Plin l. 1. c. 104. 106. Limum flagrantem, maltham dictam, terra tantum extingui docuere experimenta. Ignem montis Chimaerae extingui terra & fimo tradit Guidias.
Pliny l. 1. c. 104. 106. Limum flagrantem, maltham dictam, terra Tantum extingui docuere experimenta. Ignem montis Chimaerae extingui terra & fimo tradit Guidias.
Plin. nat. hist. l. 7. c. 7. Tu qui te deum credis aliquo successu, tamen tanti perire potuisti, at { que } etiamnum potes aut minoris, ut Anacreon acino uvae, & Fabius Praeto• in lactis haustu pilo.
Pliny nat. hist. l. 7. c. 7. Tu qui te God credis Aliquo successu, tamen tanti perire potuisti, At { que } etiamnum potes Or minoris, ut Anacreon acino uvae, & Fabius Praeto• in Lactis haustu pilo.
Cic prò domo suâ ad Pontifices. Cum multa divinitus Pon•ifices a majoribus nostris in venta atque instituta sunt, tum nihil praeclarius quam quod vos cosdem, & religionibus deorum immortalium, & summae reipublicae prae esse voluerunt.
Cic prò domo suâ ad Pontifices. Cum Multa Divinely Pon•ifices a majoribus nostris in venta atque Instituta sunt, tum nihil praeclarius quam quod vos cosdem, & religionibus Gods immortalium, & Summae reipublicae Prae esse voluerunt.
Cypr. l. 2. ep. 2. Inter leges delinquitur, inter jura peccatur, innocentia nec ubi defenditu• servabitur. Sen. de ira l. 2. Quam turpes lites, quam turpiores advocatos habent? Judex damnaturus quae fecit, eligitur: & corona pro mala causa, bona patroni voce corrupta. Lactan. divin. instit. l. 1.
Cyprus l. 2. Epistle. 2. Inter leges delinquitur, inter jura peccatur, Innocence nec ubi defenditu• servabitur. Sen. de ira l. 2. Quam Turpes lights, quam turpiores advocatos habent? Judge damnaturus Quae fecit, eligitur: & corona Pro mala causa, Bona Patroni voce corrupta. Lactan divine. Institutio. l. 1.
Matth. 28.19. Teach all nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost. & 1 Cor. 11.24. This do in the remembrance of me.
Matthew 28.19. Teach all Nations, baptizing them in the name of the Father, and of the Son, and of the holy Ghost. & 1 Cor. 11.24. This do in the remembrance of me.
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Cypr. de unita. Eccles. Apostolis omnibus post resurrectionem suam parem potestatem tribuit, & dicit, sicut misit me pater & ego mitto vos, accipite Spiritum sanctum: si cui remiseritis peccata, remittentur ei &c. Hoc e•antutique caeteri Apostoli quod fuit Petrus; pari consortio praediti, & honoris, & potestatis.
Cyprus de unita. Eccles. Apostles omnibus post resurrectionem suam Parem potestatem tribuit, & dicit, sicut misit me pater & ego mitto vos, accipite Spiritum sanctum: si cui Remiss Peccata, remittentur ei etc. Hoc e•antutique Caeteri Apostles quod fuit Peter; Pair consortio praediti, & Honoris, & potestatis.
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Ambros. in comment. 2 Cor. 12. Hoc dicit quia non est minor ne { que } in praedicatione, ne { que } in signis faciendis, nec dignitate, sed tempore. Chry. in 2 Cor. 12.11. NONLATINALPHABET.
Ambos in comment. 2 Cor. 12. Hoc dicit quia non est minor ne { que } in predication, ne { que } in signis faciendis, nec dignitate, sed tempore. Chry in 2 Cor. 12.11..
Leo serm. de laud. Petri & Pauli. De quorum meritis & virtutibus quae omnem superāt dicendi facultatem, nihil diversum sentire debemus, nihil discretum, quos & electio pares, & labor similes, & mors fecit aequales.
Leo sermon. de laud. Petri & Pauli. De quorum Meritis & virtutibus Quae omnem superant dicendi facultatem, nihil diversum sentire debemus, nihil discretum, quos & Electio pares, & labour similes, & mors fecit aequales.
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Barrad. in Evang. Flatus domini potestatem quam dabat remittendi peccata adumbrabat; ut enim flatu nubes to•o aere pelluntur, sic flatu domini, id est, Spiritu sancto peccatorum nubes disperguntur; juxta illud Esa. 44. delevisti ut nubes iniquitates nostras.
Barrad. in Evangelist Flatus domini potestatem quam dabat remittendi Peccata adumbrabat; ut enim flatu Clouds to•o Air pelluntur, sic flatu domini, id est, Spiritu sancto peccatorum Clouds disperguntur; juxta illud Isaiah 44. delevisti ut Clouds Iniquities nostras.
Calvin. harm. Cumarcana inspiratione posset Christus gratiam conferre Apostolis, visibilem flatum addere voluit ad eos melins confirmandos: symbolum autem sumpsit à vulgari S.S. more qui Spiritum confert vento.
calvin. harm. Cumarcana inspiration posset Christus gratiam confer Apostles, visibilem flatum addere voluit ad eos melins confirmandos: Symbol autem sumpsit à vulgari SS more qui Spiritum confert Vento.
Athana. in Joh. In sufflando dedit animam quae est principium vitae naturalis, & Spiritum qui est principium vitae spiritualis, ut idem quicreator agnosceretur renovator.
Athanasius. in John In sufflando dedit animam Quae est principium vitae Naturalis, & Spiritum qui est principium vitae spiritualis, ut idem quicreator agnosceretur renovator.
Nazian. orat. 1 de fuga in pont. Privati quidem hominis vitium esse existimet turpia supplicioque digna perpetrare, praefecti autem vel antistitis non quam optimum esse.
Nazian. Orat. 1 de fuga in pont. Private quidem hominis Vitium esse existimet Turpia supplicioque Digna perpetrare, Prefects autem vel antistitis non quam optimum esse.
Tantae charitatis sunt per quos nobis fluenta coelestia emanant, ut antea effundere quam effundi velint, loqui quam audire paratiores, prompti docere quod nunquam didicerunt, Bernard.
Tantae charitatis sunt per quos nobis fluenta coelestia emanant, ut Antea effundere quam effundi velint, loqui quam Audire paratiores, prompti docere quod Never didicerunt, Bernard.
Plin. l. 8. nat. hist. c. 45. Hoc quo { que } notatum est, vitulos ad aras humeris hominum allatos, non fere litare, nec aliená hostiâ placari deos, nec trahente se ab aris.
Pliny l. 8. nat. hist. c. 45. Hoc quo { que } notatum est, vitulos ad aras humeris hominum allatos, non fere Litare, nec aliená hostiâ placari Gods, nec trahente se ab aris.
Plin. nat. hist. l. 11. c. 15. In omni melle quod per se fluit, ut mustum, oleum { que } quod appellatur acaeton, maxime laudabile est. Not for filthy incre.
Pliny nat. hist. l. 11. c. 15. In omni melle quod per se fluit, ut mustum, oleum { que } quod Appellatur acaeton, maxim laudabile est. Not for filthy incre.
Plat. in Bon. 3. Re verâ pace bonorum dicam, multi episcopatum desiderant, explendae avaritiae suae causa, non quo communi utilitati ut eorum exposcit officium & nomen, consulant: quaeritur enim quantum reddat episcopatus, non quot oves pascuae in eo sint.
Plat. in Bon. 3. Re verâ pace Bonorum dicam, multi Episcopate desiderant, explendae avaritiae suae causa, non quo Communi utilitati ut Their exposcit officium & Nome, consulant: Quaeritur enim quantum reddat Episcopate, non quot Owes pascuae in eo sint.
Bern. serm. 20. in vigil. nat. dom. Sibimet ipsi fidere, non fidei sed perfidiae est, nec confidentiae sed diffidentiae magis, in semetipso habere fiduciam.
Bern. sermon. 20. in vigil. nat. dom. Sibimet ipsi fidere, non fidei sed perfidiae est, nec confidentiae sed diffidentiae magis, in semetipso habere fiduciam.
l. 1. de Rom. pont. c. 15. In scripturis pascere passim accipitur pro regere, ut psal. 2. reges cos in virgâ ferreâ: in Heb. est pasce NONLATINALPHABET & Apoc. 2.27. NONLATINALPHABET
l. 1. de Rom. pont. c. 15. In Scriptures pascere passim accipitur Pro Regere, ut Psalm. 2. reges cos in virgâ ferreâ: in Hebrew est Paske & Apocalypse 2.27.
Quin. l. 8. inst. orat c. 16. Ut affert lumen clav•s purp raeloco insertus, ita certe neminem deceat plu ibus intextanotis vestis. Ne ocul• quidem in toto c••po•e d cer••t•nce 〈 ◊ 〉 centum oculis venustum dixeum.
Quin. l. 8. inst. Orat c. 16. Ut affert lumen clav•s purp raeloco insertus, ita certain neminem deceat plum ibus intextanotis Clothing. Ne ocul• quidem in toto c••po•e worser cer••t•nce 〈 ◊ 〉 centum oculis venustum dixeum.
See King James his Cygnea Cantio. Bilson his perpetuall governement. Bancroft his slavey of the holy pretended discipline, c. de episc. Downam his sermon at the consecration of the Bishop of Bath and Wells. Andrew opus posthum. Hallier defenc. ecclesiast. hierar. l. 1. Aurelius vindiciae censurae tit. 3. de epis. & curatis.
See King James his Cygnea Cantio. Bilson his perpetual government. Bancroft his slavey of the holy pretended discipline, c. the Episc. downham his sermon At the consecration of the Bishop of Bath and Wells. Andrew opus Posthumous. Hallier defence. Ecclesiatest. Hierarch. l. 1. Aurelius Vindiciae Censurae tit. 3. the Ethics. & curatis.
Greg. in verb. evang. secundum Johan. Si dilectionis argumentum est cura pastoralis, quisquis virtutibus pollens gregem Dei renuit pascere, summum pastorem convincitur non amare.
Greg. in verb. Evangelist. secundum John. Si dilectionis argumentum est Cure Pastoralis, quisquis virtutibus pollens gregem Dei Renew pascere, summum Pastorem convincitur non amare.
••uinct. instit. orat. l. 4. Id viti um habet nimia quod nulla divisio, confuso simile est quicquid in p•lverem us { que } secatur, deinde cum fecerunt multas parti•ulas in eandem incidant obscuritatem, contra quam inventa partitio est. The division.
••uinct. Institutio. Orat. l. 4. Id Viti um habet Nimia quod nulla divisio, confuso simile est quicquid in p•lverem us { que } secatur, Deinde cum fecerunt multas parti•ulas in eandem incidant obscuritatem, contra quam inventa partitio est. The division.
Epist. 26. Sin adamaveris captivam mulierem, id est, sapientiam secularem, & ejus pulchritudine captus fueris, decalva eam, & illecebras crinium, & ornamenta verborum cum emortuis unguibus seca, lava cam prophetali nitio, & multos tibi foetus captiva dabit.
Epistle 26. since adamaveris captivam mulierem, id est, sapientiam secularem, & His pulchritudine Captus fueris, decalva eam, & illecebras crinium, & Ornamenta verborum cum emortuis unguibus seca, lava cam prophetali nitio, & multos tibi foetus Captiva Dabit.
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Plin. in panegyr. Aegyptus gloriata est se nihil imbribus coeloque debere. Siquidem proprio semper amne perfusa, tantis segetibus induebatur, ut cum feracissimis terris quasi nunquam cessura certaret.
Pliny in Panegyr. Egypt gloriata est se nihil imbribus Coeloque Debere. Siquidem Properly semper amne perfusa, tantis segetibus induebatur, ut cum feracissimis terris quasi Never cessura certaret.
Bellar. orat. habit in Gymnas. Ro• anno 1576. H•manigeneris ostis, e•itotus alioqui perversus & ordinis perturbator esse soleat, tamen non sine aliquo ordine catholicae ecclesiae veritatem oppugnate vol••t, &c.
Bellar Orat. habit in Gymnas. Ro• Anno 1576. H•manigeneris ostis, e•itotus Otherwise perversus & Order perturbator esse soleat, tamen non sine Aliquo Order Catholic ecclesiae veritatem oppugnate vol••t, etc.
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Epist. ad Pomp. Unde est ista traditio? utrumne de dominicâ & evangelicâ autoritate descendens? &c. si in evangelio praecipitur, aut in apostolorum epistolis, aut actibus continetur, observetur haec sancta traditio.
Epistle and Pomp. Unde est ista Tradition? utrumne de dominicâ & evangelicâ autoritate descendens? etc. si in Evangelio praecipitur, Or in apostolorum Epistles, Or actibus continetur, observetur haec sancta Tradition.
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De civit. Dei l. 22. c. 5. Haec duo incredibilia, scil. resurrectionem nostri corporis, & rem •am incredibilem mundum esse crediturum, idem dominus antequam vel unum horū fieret, ambo futura esse praedixit, unum duorum incredibilium jam factum videmus, ut quod erat incredibile crede•et mundus, curid quod reliquum est desperatur?
De Civit. Dei l. 22. c. 5. Haec duo incredibilia, scil. resurrectionem Our corporis, & remembering •am incredibilem Mundum esse crediturum, idem dominus antequam vel Unum horū fieret, ambo futura esse praedixit, Unum Duorum incredibilium jam factum Videmus, ut quod erat incredibile crede•et World, curid quod Reliquum est desperatur?
Nat. hist. l. 37. c. 10. Chrysolampis pallidi coloris est interdiu, nocte ignei. l. 2. c. 103. Fons solis circa meridiem maximè frigidus est, ad noctis medium fervore infestatur.
Nat. hist. l. 37. c. 10. Chrysolampis pallidi coloris est interdiu, nocte ignei. l. 2. c. 103. Fons solis circa meridiem maximè Cold est, ad noctis medium fervore infestatur.
Lev. 2.13. Every obla•ion of the meat offering shalt thou season with salt, neither shalt thou suffer the covenant of thy God to bee lacking from thy meat offering.
Lev. 2.13. Every obla•ion of the meat offering shalt thou season with salt, neither shalt thou suffer the Covenant of thy God to be lacking from thy meat offering.
Hieron. in hunc locum. Mire dictum est, &c. ille verè victima domini est, qui corpus & animam a vitus emundando, Deo per amorem consecratur, nec sale aspergitur, sed igne consumitur, quando non peccati tantum contagio pellitur, sed & praesentis vitae delectatio tollitur, & futurae conversationi totā mente suspiratur.
Hieron. in hunc locum. Mire dictum est, etc. Isle verè Victima domini est, qui corpus & animam a vitus emundando, God per amorem consecratur, nec sale aspergitur, sed Ignite consumitur, quando non peccati Tantum contagio pellitur, sed & praesentis vitae Delectatio tollitur, & futurae conversationi totā mente suspiratur.
Aug. de civit. Dei, l 13. c. 11. Ibi non erunt homines ante mortem, ne { que } post mortem, sed semper in morte, at { que } per hoc nunquam viventes, nunquam mortui, sed sine fine morientes.
Aug. de Civit. Dei, l 13. c. 11. There non erunt homines ante mortem, ne { que } post mortem, sed semper in morte, At { que } per hoc Never viventes, Never Deads, sed sine fine Morientes.
Godwin in Archiep Cant. Cranmerus flammâ saeviente, erectis in coelum oculis, Domine suscipe spiritum meum exclamavit, & corpore tam immotus perstitit quam palus cui alligatus est.
Godwin in Archbishop Cant Cranmer flammâ saeviente, erectis in coelum oculis, Domine Suscipe spiritum meum exclamavit, & corpore tam immotus perstitit quam palus cui alligatus est.
Joh. 17.19. For their sakes I sanctifie myselfe, that they might be truly sanctified, neither pray I for these alone, but for them also which shall believe on me throught their word.
John 17.19. For their sakes I sanctify myself, that they might be truly sanctified, neither pray I for these alone, but for them also which shall believe on me brought their word.
Amb. in Luk. Unus mersit, sed lavit omnes, unus descendit ut ascenderemus omnes, unus omnium peccata suscepit, ut in illo omnium peccata morerentur.
Ambassadors in Luk. Unus mersit, sed lavit omnes, Unus descendit ut ascenderemus omnes, Unus omnium Peccata suscepit, ut in illo omnium Peccata morerentur.
Amb. in Luk. 2. Baptizatus est Dominus non mundati volens, sed mundare aquas, ut ablutae per carnem Christi, quae peccatum non novit, baptismatis jus haberent.
Ambassadors in Luk. 2. Baptized est Dominus non mundati volens, sed mundare Aquas, ut ablutae per Carnem Christ, Quae peccatum non Novit, baptismatis jus haberent.
Calvin. haerm. evang. Ut certiùs sibi persuadeant fideles se in Christi corp, inseri, & consepeliri cum eo in baptismo, ut in novitate vitae resurgant.
calvin. haerm. Evangelist. Ut certiùs sibi persuadeant fideles se in Christ corp, inseri, & consepeliri cum eo in Baptismo, ut in Novitiate vitae resurgant.
Aquinas in suplem. Elias divisit aquas Jordanis cum rapiendus esset in coelum, quia transeuntibus per aquam baptismi, per ignem Spiritus sancti patet aditus in coelum.
Aquinas in suplem. Elias Divided Aquas Jordanis cum rapiendus esset in coelum, quia transeuntibus per aquam Baptism, per Ignem Spiritus sancti patet aditus in coelum.
Ambros. in Luk. Si Christus peccata nostra lavit, quanto magis nos lavare peccata nostra convenit, si pro nobis Christus lavit, imò nos in corpore suo lavit, quanto nos magis lavare delicta nostra debemus.
Ambos in Luk. Si Christus Peccata nostra lavit, quanto magis nos lavare Peccata nostra convenit, si Pro nobis Christus lavit, imò nos in corpore Sue lavit, quanto nos magis lavare Delicta nostra debemus.
NONLATINALPHABET ab NONLATINALPHABET prosum. Phile. v. 11. I beseech thee for my sonne Onesimus, which in times past was to thee unprofitable, but now profitable to thee and to me.
ab prosum. Phile. v. 11. I beseech thee for my son Onesimus, which in times past was to thee unprofitable, but now profitable to thee and to me.
Aug. confess. l. 6. c. 8. Alypius ab amicis violenter in amphitheat um adductus, dicens, si corpus meum in illum locum trahitis, numquid & animum? adero ita { que } absens, & sic & vos & illa superabo: ille diuclausis oculorum foribus, interdixit animae ne in tanta mala procederet, utinam & aures obturasset, nam quodam pugnae casu curiositate victus, aperuit oculos, & percussus est graviore vulnere in animâ quam ille in corpore.
Aug. confess. l. 6. c. 8. Alypius ab amicis violenter in amphitheat um adductus, dicens, si corpus meum in Ilum locum trahitis, numquid & animum? adero ita { que } absens, & sic & vos & illa superabo: Isle diuclausis oculorum foribus, interdixit Spirits ne in tanta mala procederet, utinam & aures obturasset, nam Quodam pugnae casu Curiosity victus, aperuit Eyes, & percussus est graviore vulnere in animâ quam Isle in corpore.
Cyp. de simplic. prel. A velle radium à sole, divisionem lucis unitas non capit, ab arbore frange ramum, fructum germinare non poterit, à fonte praecide rivum, prorsus arescet.
Cyprus de Simple. Prelate. A velle radium à sole, divisionem lucis unitas non Capital, ab arbore French ramum, Fruit germinare non poterit, à Fonte praecide rivum, prorsus arescet.
Cal. in hunc locum. De homine si dicatur hic habitat, non erit protinus templum, sed domus prophana, sed in Deo hoc speciale est, quod quemcunque locum suâ dignatur praesentiâ, eum sanctificat.
Cal. in hunc locum. De homine si dicatur hic habitat, non erit Immediately Templum, sed domus Prophane, sed in God hoc special est, quod quemcunque locum suâ Dignatur praesentiâ, Eum sanctificat.
Lact. divin. instit. l. 5. c. 8. Templum Dei non sunt ligna & lapides, sed homo qui Dei figuram gestat, quod Templum non auro, & gemmarum donis, sed virtutum muneribus ornatur.
Lactantius divine. Institutio. l. 5. c. 8. Templum Dei non sunt Ligna & lapides, sed homo qui Dei figuram gestat, quod Templum non auro, & gemmarum donis, sed Virtues muneribus ornatur.
Eras. apoph. l. 5. Jovi Olympio detraxit magni ponderis amiculum, dicens, aestare grave, hyeme frigidum: Aesculapii auream barbam detraxit, quod negaret decorum patrem Apollinem imberbem, ipsum barbatum conspici.
Eras. Apophthegm. l. 5. Jovi Olympio detraxit magni ponderis amiculum, dicens, aestare grave, winter frigidum: Aesculapii Auream barbam detraxit, quod negaret decorum patrem Apollinem imberbem, ipsum barbatum conspici.
L. 1. de civit. Dei, Ne { que } enim homines a simulachtis, sed simulachra ab hominibus servabantur, quomodo vero colebantur ut patriam custodirent & cives, quae suos non valuere custodire custodes?
L. 1. de Civit. Dei, Ne { que } enim homines a simulachtis, sed Simulacra ab hominibus servabantur, quomodo vero colebantur ut Patriam custodirent & cives, Quae suos non valuere Guard custodes?
Lact. l. de ira Dei, c. ult. Sit Deus in nobis, non in templo, sed in corde consecratus; mundemus hoc templum, quod non fumo nec pulvere, sed malis cogitationibus sordidatur; quod non cereis ardentibus, sed claritate & luce sapientiae illuminatur; in quo si Deum semper crediderimus habere praesentem, cujus divinitati secreta mentis pateant, ita vivamus ut propitium semper habeamus, & nunquam vereamurs iratum.
Lactantius l. de ira Dei, c. ult. Fit Deus in nobis, non in templo, sed in cord consecratus; mundemus hoc Templum, quod non fumo nec pulvere, sed malis cogitationibus sordidatur; quod non cereis ardentibus, sed claritate & luce sapientiae illuminatur; in quo si God semper crediderimus habere praesentem, cujus divinitati secreta mentis pateant, ita Vivamus ut propitium semper habeamus, & Never vereamurs iratum.
Elias l. vos. Rabin. Judaei nolunt dicere NONLATINALPHABET sed NONLATINALPHABET quia non confitentur ipsum esse salvatorem, possumus etiam dicere id factum esse, quia pronuntiatio literae ע difficilis est Gentibus. Baal Aruch in lexic. talmud. Mos linguae syrae est elidere ח & ע literas.
Elias l. vos. Rabin. Judaei Nolunt dicere sed quia non confitentur ipsum esse salvatorem, possumus etiam dicere id factum esse, quia pronuntiatio literae ע Difficult est Gentibus. Baal Aruch in lexic. talmud. Mos linguae Syria est elidere ח & ע literas.
Lactant. di•in. 〈 ◊ 〉. Si qu• 〈 ◊ 〉 homin•• ••gulaver 〈 ◊ 〉 •nta 〈 ◊ 〉 ac •••at••o•• betur, n••••d te••e•• hoc domicilium eum admittifas putant: ille autem qui infinita hominum millia truc•dave•it, cruore campos inundaverit, slumina infecerit, non modo in Templu• sed etiam in coelum admittitur.
Lactant. di•in. 〈 ◊ 〉. Si qu• 〈 ◊ 〉 homin•• ••gulaver 〈 ◊ 〉 •nta 〈 ◊ 〉 ac •••at••o•• betur, n••••d te••e•• hoc Domicilium Eum admittifas Putant: Isle autem qui Infinita hominum millia truc•dave•it, cruore campos inundaverit, slumina infecerit, non modo in Templu• sed etiam in coelum admittitur.
np1 av. 〈 sy 〉. fw-mi n1 〈 sy 〉 n1 vvb 〈 sy 〉 fw-mi 〈 sy 〉 fw-la n1 fw-la, j n1 fw-la fw-la fw-la fw-la n1: fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la, fw-fr fw-la p-acp np1 fw-la fw-la p-acp fw-la fw-la.
Sal. de prov. l. 7. Ipse rex hostium usque ad diem pugnae, stratus cilicio preces fundit, ante bellum in oratione jacuit, ad bellum de oratione surrexit.
Sal. de Curae. l. 7. Ipse rex Enemies usque ad diem pugnae, stratus Cilicio preces fundit, ante bellum in oration jacuit, ad bellum de oration surrexit.
Aug. de civit. Dei, l. 19. c. 7. Haec mala tam magna, tam horrenda, tam saeva quisquis cum dolore considerat miseriam necesse est fateatur, quisquis autem considerat, vel patitur ca sine animi dolote, multo utique miserius, ideò se putat beatum, quia humanum perdidit sensum.
Aug. de Civit. Dei, l. 19. c. 7. Haec mala tam Magna, tam Horrenda, tam saeva quisquis cum dolore considerate Miseriam Necessary est fateatur, quisquis autem considerate, vel patitur circa sine animi dolote, Much Utique Miserable, ideò se putat Beatum, quia humanum perdidit sensum.
Matth. 26.12, 13. Wheresoever this Gospel shall be preached in the whole world, there shall also this that this woman hath done be told, for a memoriall of her.
Matthew 26.12, 13. Wheresoever this Gospel shall be preached in the Whole world, there shall also this that this woman hath done be told, for a memorial of her.
np1 crd, crd c-crq d n1 vmb vbi vvn p-acp dt j-jn n1, pc-acp vmb av d cst d n1 vhz vdn vbi vvd, p-acp dt n-jn pp-f pno31.
Prov. 9.17. Stolne waters are sweet, and bread eaten in secret is pleasant, but hee knoweth not that the dead are there, and that her guests are in the depth of hell.
Curae 9.17. Stolen waters Are sweet, and bred eaten in secret is pleasant, but he Knoweth not that the dead Are there, and that her guests Are in the depth of hell.
np1 crd. vvn n2 vbr j, cc n1 vvn p-acp j-jn vbz j, cc-acp pns31 vvz xx d dt j vbr a-acp, cc cst po31 n2 vbr p-acp dt n1 pp-f n1.
Beza in Mat. 5. Qui sive paupertate, sive aliis calamitatibus domiti, sive ultro peccatorum suorum sensu tacti, & ab omni superbiâ remoti, sese Deo subjiciunt.
Beza in Mathew 5. Qui sive paupertate, sive Others calamitatibus domiti, sive ultro peccatorum suorum sensu tacti, & ab omni superbiâ remoti, seize God subjiciunt.
Calvin harm. Nemo spiritu pauper est, nisi qui in nihilum apud se redactus in Dei misericordiâ recumbit, namque desperatione fracti, cum adversus Deum fremunt, elato superboque spiritu esse oportet.
calvin harm. Nemo spiritu pauper est, nisi qui in nihilum apud se redactus in Dei misericordiâ recumbit, namque desperation fracti, cum Adversus God fremunt, elato superboque spiritu esse oportet.
Aug. confess. l. 9. c. 4. Dulce sit mihi confiteri quemadmodum me complanaveris humiliatis montibus cogitationum mearum. Tumor meus non capiebat illius modum.
Aug. confess. l. 9. c. 4. Dulce sit mihi Confession quemadmodum me complanaveris humiliatis montibus cogitationum mearum. Tumor meus non capiebat Illius modum.
Calvin in hunc loc. Vult hujus mandati perpetuò vos esse memores, ac si lex esset recens nata. Scimus leges initio diligentiûs servari, sensim verò labi ex hominum memoriâ, donec tandem obsolescant: ergo Christus quo magis infigat charitatem suorum animis à novitate eam commendat.
calvin in hunc loc. Vult hujus Mandati perpetuò vos esse Memories, ac si lex esset recens Nata. Scimus leges initio diligentiûs servari, Gradually verò labi ex hominum memoriâ, donec tandem obsolescant: ergo Christus quo magis infigat charitatem suorum animis à Novitiate eam commendat.
Gorth. in hunc loc. Ideo novum dicit mandatum, quia semper debet recens esse in corde, quia semper debet dilectio innovari, ac nunquam per interruptionem aut negligentiam inveterari.
Gorth. in hunc loc. Ideo novum dicit mandatum, quia semper debet recens esse in cord, quia semper debet Love innovari, ac Never per interruptionem Or negligentiam inveterari.
Senec. ep. 48. Alteri vivas oportet, si vis tibi. Societas nostra lapidum fornici similima est, quae casura nisi invicem obstarent, hoc ipso sustinentur.
Seneca Epistle. 48. Alteri vivas oportet, si vis tibi. Societas nostra lapidum fornici similima est, Quae casura nisi invicem obstarent, hoc ipso sustinentur.
Luke 12.42. Who then is the faithfull & wise Steward whom his lord shall make ruler over his houshold, to give them their portion of meat in due season?
Lycia 12.42. Who then is the faithful & wise Steward whom his lord shall make ruler over his household, to give them their portion of meat in due season?
av crd. r-crq av vbz dt j cc j n1 r-crq po31 n1 vmb vvi n1 p-acp po31 n1, pc-acp vvi pno32 po32 n1 pp-f n1 p-acp j-jn n1?
Stella in Luc. Observa etiam diligenter quod hic non dicit dominus, Redde rationem villicationis alienae, vel redde rationem villicationis alterius, sed villicationis tuae; pro priae enim vitae tuae factorumque tuorum, non alienorum redditurus es rationem Deo: unusquisque enim redditurus est de propri•s factis rationem.
Stella in Luke Observa etiam diligently quod hic non dicit dominus, Red rationem villicationis Alien, vel red rationem villicationis alterius, sed villicationis tuae; Pro priae enim vitae tuae factorumque tuorum, non alienorum redditurus es rationem God: unusquisque enim redditurus est de propri•s factis rationem.
Victor. Reat. in vit. Hieron. Sive comedo, sive bibo sive quid aliud facio, semper videtur mihi tuba illa terribilis sonare, Surgite mortui, & venite ad judicium.
Victor. Reat. in vit. Hieron. Sive comedo, sive bibo sive quid Aliud facio, semper videtur mihi Tubam illa Terrible sonare, Surgite Deads, & venite ad judicium.
Ver. 1. There appeared a great wonder in heaven, a woman cloathed with the Sunne, and the Moone under her feet: and upon her head a crowne of twelve starres.
Ver. 1. There appeared a great wonder in heaven, a woman clothed with the Sun, and the Moon under her feet: and upon her head a crown of twelve Stars.
Tert. apolog c. ult. Nequicquam tamen proficit exquisita quae { que } crudelitas vestra, illecebra est magis sectae: plures esficimur quoties metimur a vobis: semen est sanguis Christianorum.
Tert apologue c. ult. Nequicquam tamen proficit exquisita Quae { que } crudelitas Vestra, illecebra est magis sectae: plures esficimur How often metimur a vobis: semen est sanguis Christians.
I eoserm. 1. in nat. Petri & Pauli. Non minuitur persecutionibus Ecclesia Dei, sed augetur magis: ager Dominicus segete ditiore vestitur, dum grana quae singula cadunt multiplicata nascuntur.
I eoserm. 1. in nat. Petri & Pauli. Non minuitur persecutionibus Ecclesia Dei, sed augetur magis: ager Dominicus segete ditiore vestitur, dum grana Quae singula cadunt Multiplicata nascuntur.
Aug. de Civit. Dei, l. 1. c. 8. Manet dissimilitudo passorum etiam in similitudine passionis: et licet sub eodem tormento non est idem virtus atque vitium: nam sicut sub codum igne aurum rutilat, palea fumat, & sub eâdem tribulâ stipulae comminuuntur, frumenta purgantur, &c. ita una eademque vis irruens, bonos probat, purificat, eliquat, malos damnat, vastat, exterminat.
Aug. de Civit Dei, l. 1. c. 8. Manet dissimilitudo passorum etiam in Similitude passionis: et licet sub Eodem tormento non est idem virtus atque Vitium: nam sicut sub codum Ignite aurum rutilat, palea fumat, & sub eâdem tribulâ stipulae comminuuntur, frumenta purgantur, etc. ita una eademque vis irruens, bonos Probat, purificat, eliquat, Malos damnat, vastat, exterminate.
Cypr. ad Demet. Postquam hinc excessum fuerit nullus est jam poenitentiae locus, nullus est satisfactionis effectus; hic vita aut amittitur aut tenetur.
Cyprus and Demet Postquam hinc excessum fuerit nullus est jam poenitentiae locus, nullus est satisfactionis effectus; hic vita Or amittitur Or tenetur.
Aug. Serm. 2. de sanct. Stolas Martyres laverunt dum membra sua quae oculis insipientium visa sunt poenarum squalore foedare, sic potius fuso pro Christo sanguine ab omnibus mundavere contagiis.
Aug. Sermon 2. the sanct. Stolas Martyrs laverunt dum membra sua Quae oculis insipientium visa sunt Poenarum squalore foedare, sic potius fuso Pro Christ sanguine ab omnibus mundavere contagiis.
Aug. confess. l. 8. c. 7. In exordio adolescentiae petieram chastitatem sed timebam ne me nimis citò audiret, & citò sanaret à morbo concupiscentiae, quem malebam expleri quam extingui.
Aug. confess. l. 8. c. 7. In exordio adolescentiae petieram chastitatem sed timebam ne me nimis citò audiret, & citò sanaret à morbo concupiscentiae, Whom malebam expleri quam extingui.
Aristophan. in Plut. NONLATINALPHABET. Sen. ep. 15. Si quid in his esset solidi, aliquando implerent, nunc haurientium sitim concitant. Horat. carm. l. 2. od. 2. Crescit indulgens sibi dirus hydrops, nec sitim pellit, nisi causa morbi fugerit venis, & aquosus albocorpore languor.
Aristophan. in Plutarch. Sen. Epistle. 15. Si quid in his esset solidi, aliquando implerent, nunc haurientium sitim concitant. Horatio Carm. l. 2. od. 2. Crescit indulgens sibi dirus hydrops, nec sitim pellit, nisi causa Morbi fugerit venis, & aquosus albocorpore languor.
L. de grat. & lib. arbit. c. 9. Cum posset dicere, & recte dicere stipendium justitiae vita aeterna, maluit dicere gratia autem vita aeterna, ut hinc intelligeremus non pro meritis nostris Deum nos ad aeternam vitam, sed pro sua miseratione vocare, unde dicitur in psalmo, coronat te in miseratione.
L. de great. & lib. Arbitrate. c. 9. Cum posset dicere, & recte dicere stipendium justitiae vita aeterna, maluit dicere Gratia autem vita aeterna, ut hinc intelligeremus non Pro Meritis nostris God nos ad aeternam vitam, sed Pro sua miseration vocare, unde dicitur in Psalm, Coronat te in miseration.
Concil. Trid. sess. 6. Can. 32. Si quis dixerit hominis justificati bona opera ita esse dona Dei, ut non sint etiam bona ipsius justificati merita, aut non vere merere augmentum gratiae & vitam aeternam, anathema sit.
Council. Triad sess. 6. Can. 32. Si quis dixerit hominis justificati Bona opera ita esse dona Dei, ut non sint etiam Bona Himself justificati Merita, Or non vere merere augmentum Gratiae & vitam aeternam, anathema fit.
Vasques in Thom. disput. Non meremur in via justitiae, quia pro eo quod alteri redditranquam debitum, nihil accipere quis debet: & ideo servi in•tiles dici possumus, quod nihil quasi sponte Deo demus, sed demus ea quae in re dominii ex praecepto exigere possit.
Vasques in Tom dispute. Non meremur in via justitiae, quia Pro eo quod Alteri redditranquam Debitum, nihil accipere quis debet: & ideo servi in•tiles dici possumus, quod nihil quasi sponte God Demos, sed Demos ea Quae in re Dominii ex praecepto exigere possit.
In psal. 102. Si de tuo retribuis peccatum retribuis, omnia enim quae habes ab illo habes; tuum solum peccatum habes. Enchirid. ad Laur. c. 302. Ideo dictum intelligitur, non est volentis, ne { que } currentis, sed miserentis Dei, ut totum Deo detur, qui hominis voluntatem bonam & praeparat ad juvandam, & adjuvat praeparatam.
In Psalm. 102. Si de tuo retribuis peccatum retribuis, omnia enim Quae habes ab illo habes; tuum solum peccatum habes. Enchiridion and Laur c. 302. Ideo dictum intelligitur, non est volentis, ne { que } currentis, sed miserentis Dei, ut totum God detur, qui hominis voluntatem Good & Praeparat ad juvandam, & adjuvat praeparatam.
L 10. de civ. Dei, c 5. Totum hoc quod recte colitur, Deus credendum est homini prodesse, non Deo, ne { que } enim fonti se quisquam dixerit profuisse quod biberit.
L 10. the civ. Dei, c 5. Totum hoc quod recte colitur, Deus credendum est Homini Profits, non God, ne { que } enim fonti se quisquam dixerit profuisse quod biberit.
Moral. in Job. l. 5. c. 7. Ipsa justitia nostra, si ad examen justitiae divinae deducatur, injustitia est; & sordet in districtione judicis quod in aestimatione fulget operantis.
Moral. in Job. l. 5. c. 7. Ipsa justitia nostra, si ad examen justitiae Divinae deducatur, injustitia est; & sordet in distriction Judges quod in estimation Fulget operantis.
Ep 29. Cum rex justus sederet in throno suo, quis gloriabitur se mundum habere cor? quae igitur spes veniae, nisi misericordia superexultet justitiam?
Epistle 29. Cum rex justus sederet in Throno Sue, quis gloriabitur se Mundum habere cor? Quae igitur spes Veniae, nisi misericordia superexultet justitiam?
Confes. l. 6. c. 10. Te lucem, vocem, cibum, & amplexum interioris hominis mei, &c. ubi fulget animae quod non capit locus, & ubi sonat quod non rapit tempus, & ubi olet quod non spargit flatus, & ubi sapit quod non minuit edacitas, & ubi haeret quod non divellit satietas.
Confess l. 6. c. 10. Te lucem, vocem, Food, & amplexum interioris hominis mei, etc. ubi Fulget Spirits quod non Capital locus, & ubi Sonnet quod non rapit Tempus, & ubi olet quod non spargit flatus, & ubi sapit quod non minuit edacitas, & ubi Heretic quod non divellit Satietas.
np1 n1 crd sy. crd fw-la fw-la, fw-la, fw-la, cc fw-la fw-la fw-la fw-la, av fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la n1 fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la n2.
Aug. confes. l. 9. c. 1. O quam suave mihi repentè fuit carere mundi suavitatibus & quas amittere metus fuit am dimittere gaudium crat: tu enim pro••s intra•as omni voluptate dulcior.
Aug. confess. l. 9. c. 1. O quam suave mihi repentè fuit career mundi suavitatibus & quas amittere metus fuit am Dimittere gaudium Crat: tu enim pro••s intra•as omni voluptate dulcior.
Voluptas cum accenditur extinguitur. Ita quibus delectatur vulgus, tennem habent ac perfusoriam voluptatem, & quodeun { que } invectitium gaudium est, fundamento caret. Sen. ep. 23. In praecipiti est voluptas, ad dolorem vergit, nisi modum teneat.
Voluptas cum accenditur extinguitur. Ita quibus delectatur vulgus, tennem habent ac perfusoriam voluptatem, & quodeun { que } invectitium gaudium est, Fundamento caret. Sen. Epistle. 23. In praecipiti est voluptas, ad dolorem vergit, nisi modum Tenet.
Chamierus de fid. l. 10. c. 13. Sigillorum varii sunt gradus: alia simpliciter ad rei pertinent certitudinem indefinité; sic Reges sigillis suis muniunt diplomata, sic contrahentes sigillis schedam suam muniunt: sed alia spectant personae certitudinem quae obsignari dicitur, id est, signo peculiari insigniri, ut eo sciat se in numerum eorum ascriptum ad quos tale aliquod jus pertinet, ut cum Rex Equitibus suis torques concedit, ut procerto habeat se Equites esse.
Chamierus the fid. l. 10. c. 13. Sigillorum Varii sunt gradus: Alias simpliciter ad rei pertinent certitudinem indefinité; sic Reges sigillis suis muniunt diplomata, sic contrahentes sigillis schedam suam muniunt: sed Alias spectant personae certitudinem Quae obsignari dicitur, id est, Sign peculiari insigniri, ut eo sciat se in Numerum Their ascriptum ad quos tale aliquod jus pertinet, ut cum Rex Equitibus suis torques concedit, ut procerto habeat se Equites esse.
Hieron. l. de viris illustribus. Utinam fiuar bestus quae mihi praeparatae sunt, quas & oro veloces mihi esse ad interitum, & alliciam ad comedendum me, ne sicut & aliorum Martyrum non audeant corpus attingere. Quod si venire noluerint, ego vim faciam ut devorar. Ignoscite mihi filioli, quid mihi profit ego scio, nunc incipio esse Discipulus Christi: nihil de iis quae videntur desiderans, ut Jesum Christum inveniam; ignis, crux, bestiae, confractio ossium, membrorum { que } divisio, & totius corporis contritio, & omnia tormenta Diaboli in me veniant, tantum ut Christo fruar; & cum ardore pascendi rugientes audiret leones, ait frumentum Christi sum, dentibus bestiarum molar, ut panis mundus inveniar.
Hieron. l. de Viris illustribus. Utinam fiuar bestus Quae mihi praeparatae sunt, quas & oro Veloces mihi esse ad Interitum, & alliciam ad comedendum me, ne sicut & Aliorum Martyrs non audeant corpus attingere. Quod si venire noluerint, ego vim faciam ut devorar. Ignoscite mihi Flioli, quid mihi profit ego scio, nunc incipio esse Discipulus Christ: nihil de iis Quae videntur desiderans, ut Jesus Christ inveniam; ignis, crux, Bestiae, confractio ossium, Members { que } divisio, & totius corporis Contritio, & omnia tormenta Diaboli in me veniant, Tantum ut Christ fruar; & cum ardore pascendi rugientes audiret leones, ait Frumentum Christ sum, dentibus bestiarum molar, ut Paris World Inveniar.
Bernardus moriens dixit, Duplici jure retinet Dominus meus regnum coelorum, haereditate patris, & merito passionis; altero ipse contentus, alterum mihi donavit. Author. vit. Bern. l. 1. c. 22.
Bernard moriens dixit, Duplicity jure retinet Dominus meus Kingdom Coelorum, Inheritate patris, & merito passionis; altero ipse Contentus, alterum mihi donavit. Author. vit. Bern. l. 1. c. 22.
Tract. 22. in Joh Veritas pollicetur, qui credit habet vitam aeternam, ego audivi verba Domini, credidit infidelis cum essem, factus sum fidelis; sicut ipse monuit transii de morte ad vitam; in judicium non venio, non praesumptione meâ sed promissione ipsius.
Tract. 22. in John Veritas pollicetur, qui credit habet vitam aeternam, ego audivi verba Domini, credidit Infidels cum essem, factus sum Fidelis; sicut ipse monuit transii de morte ad vitam; in judicium non Venio, non presumption meâ sed promission Himself.
Ep. ad August. Dicunt lapsis curam resurgendi adunt, & sanctis occasionem teporis offerri, eo quod electi nulla negligentiâ possint excidere. Hage conference, p. 12. &c.
Epistle and August. Dicunt Lapsis curam resurgendi adunt, & sanctis occasionem teporis offerri, eo quod Elect nulla negligentiâ possint excidere. Hage conference, p. 12. etc.
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Nazarius in panogyr. Praestantissimum Principem hoc maximè juvit, quod in primoribus annis ductae sunt lineae quibus virtutumsuarum effigies posset includi.
Nazarius in panogyr. Praestantissimum Principem hoc maximè juvit, quod in primoribus Annis ductae sunt Lineae quibus virtutumsuarum effigies posset includi.
A••h. de Isac. & vit. beat. Num Deus pater ipsequi contulit, potest sua dona rescindere• & qu•s adoptione suscepit, eos à paterni affectus gratiâ relegare?
A••h. de Isaac. & vit. beatrice. Num Deus pater ipsequi contulit, potest sua dona rescindere• & qu•s adoption suscepit, eos à paterni affectus gratiâ relegare?
Rupert. in Apoc. Cui nemo scit nisi qui accipit? quia nominis ejus scientiam non alterius extrinsecus documentum, sed proprium interius efficit experimentum, ideo nemo scit nisi quem spiritus regenerando filium Dei effecerit, & ipsâ regeneratione scientem ejus rei doctumque suo tactu effecerit.
Rupert. in Apocalypse Cui nemo scit nisi qui accipit? quia Nominis His scientiam non alterius extrinsecus documentum, sed proprium Interius efficit experimentum, ideo nemo scit nisi Whom spiritus regenerando Son Dei effecerit, & ipsâ regeneration scientem His rei doctumque Sue tactu effecerit.
Salvianus de provid. l. 4. Reatus impii pium nomen. & l. 3. Quid est in quo nobis de Christiano nomine blandiamur, cum utique hoc ipso magis per nomen sacratissimum rei simus quod a sanctimoniâ discrepamus?
Salvianus de provid. l. 4. Rheatus Impious pium Nome. & l. 3. Quid est in quo nobis de Christian nomine blandiamur, cum Utique hoc ipso magis per Nome sacratissimum rei Simus quod a sanctimoniâ discrepamus?
Basil seleuc. Cur appellationi cujus virtute cares contumelium irrogas? quid gestas cognomen? quid personae probro sit? quid factis appelationem impugnas, & calumniâ nomen tuum afficis?
Basil Seleuc. Cur appellationi cujus virtute Cares contumelium irrogas? quid gestas cognomen? quid personae probro sit? quid factis appelationem impugnas, & calumniâ Nome tuum afficis?
Hieron tract. de 42. mansionibus. Nec dubium quin de Apostolis sermo sit, de quorum fontibus derivatae aquae, totius mundi siccitatem rigant. Juxta has aquas 70. creverunt palmae, quas & ipsos secundi ordinis intelligimus praeceptores, Lucà Evangelistà docente duodecim fuisse Apostolos, & 70. Discipulos minoris gradus. Vid supr. Ser. 10. The Apostolike Bishop.
Hieron tract. de 42. mansionibus. Nec Dubium quin de Apostles sermon fit, de quorum fontibus derivatae Water, totius mundi siccitatem rigant. Juxta has Aquas 70. creverunt palmae, quas & ipsos secundi Order intelligimus praeceptores, Lucà Evangelistà Docente duodecim Fuisse Apostles, & 70. Discipulos minoris gradus. Vid Supr. Ser. 10. The Apostolic Bishop.
De vit. Pont. tit. Christ. narrat. Orosius. l. 6. c. 21. Augustum Caesarem eodem die mandasse ne quis se dominum deinceps vocaret, divinantem credo verum Principem orbis terrarum ac mundi totius natum esse.
De vit. Pont. tit. christ. Narrates. Orosius. l. 6. c. 21. Augustum Caesarem Eodem die mandasse ne quis se dominum deinceps vocaret, divinantem credo verum Principem Orbis terrarum ac mundi totius natum esse.
Tert. Nobis non opus est curiositate post Christum, nec inquisitione post Evangelium, cum hoc credimus nihil amplius credere desideramus: hoc enim prius credimus nihil ultra esse quod credere debeamus.
Tert Nobis non opus est Curiosity post Christ, nec inquisition post Evangelium, cum hoc Credimus nihil Amplius Believe desideramus: hoc enim prius Credimus nihil ultra esse quod Believe debeamus.
Quid est depositum? quod tibi creditum, non quod à te inventum: quod accepisti, non quod excogitasti. Custodi fidei catholicae talentum: esto spiritualis tabernaculi Bezaleel: pretiosas divini dogmatis gemmas exculpe fideliter, coapta, adorna sapienter, adjice gratiam, splendorem, venustatem, intelligatur te exponente illustriùs quod ante obscurius credebatur: eadem tamen quae credidisti ita doce, ut cum dicas novè non dicas nova.
Quid est depositum? quod tibi creditum, non quod à te Inventum: quod accepisti, non quod excogitasti. Custodi fidei Catholic Talentum: esto spiritualis tabernaculi Bezaleel: pretiosas Divine dogmatis gemmas exculpe Fideliter, coapta, Adorn Sapienter, adjice gratiam, splendorem, venustatem, intelligatur te exponente illustriùs quod ante obscurius credebatur: Same tamen Quae credidisti ita doce, ut cum dicas novè non dicas nova.
Beda in Evang. Johan. Quia in pectore Christi sunt omnes thesauri sapientiae & scientiae reconditi, meritò super pectus ejus recumbit quem majore caeteris sapientiae & scientiae singularis munere donat.
Beda in Evangelist John. Quia in pectore Christ sunt omnes thesauri sapientiae & scientiae reconditi, meritò super pectus His recumbit Whom Major caeteris sapientiae & scientiae singularis munere donat.
Aug. de civit. Dei. l. 22 c 30. Post hanc tan quam in die septimo requi escet Deus, cum eundem septimum diem quod nos erimus in seipso faciet requiescere.
Aug. de Civit. Dei. l. 22 c 30. Post hanc tan quam in die septimo requi escet Deus, cum eundem septimum diem quod nos Erimus in Seipso faciet requiescere.
Summ. p. 3. q. 1. art. 5. Non decuit à principio humani generis ante peccatum Deum incarnari: non enim datur medicina nisi infirmis: nec statim post peccatum conveniens fuit Deumincarnari propter conditionem primi peccati quod a superbia pervenerat, unde comodo homo erat liberandus ut recognosceret se indigere liberatore.
Summ p. 3. q. 1. art. 5. Non decuit à principio Humani Generis ante peccatum God incarnari: non enim datur medicina nisi infirmis: nec Immediately post peccatum conveniens fuit Deumincarnari propter conditionem Primi peccati quod a superbia pervenerat, unde comodo homo erat liberandus ut recognosceret se indigere liberatore.
Quest. vet. & N.T. Hod•e•no die natus est Christus, octavo Calend. Jan. ab illo die crescunt dies: ecce à nativitate Christi dies crescit, illo oriente dies proficit.
Quest. vet. & N.T Hod•e•no die Born est Christus, octavo Calend. Jan. ab illo die crescunt dies: ecce à Nativity Christ dies crescit, illo orient dies proficit.
Nazianz ad Nemes. Literalem comparat corpori, spiritualem animae; & Verbum Dei geminam habet naturam, divinam invisibilem, humanam visibilem: ita Verbum Dei scriptum habet sensum externum & internum.
Nazianz and Nemes. Literalem Comparat corpori, spiritualem Spirits; & Verbum Dei geminam habet naturam, divinam invisibilem, humanam visibilem: ita Verbum Dei Scriptum habet sensum externum & Internal.
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Sen. ad Lucil. ep. 23. Levium metallorum fructus in summo est, illa opulentissima sunt quorum in alto latet vena assiduè pleniùs responsura fodienti.
Sen. and Lucil. Epistle. 23. Levium metallorum fructus in Summo est, illa opulentissima sunt quorum in alto latet vena assiduè pleniùs responsura fodienti.
L. 2. confes. c. 31. Sensit omnino ille, & cogitavit cum ea scriberet quicquid hic veri potuimus invenire, & quicquid nos non potuimus aut nondum possumus, & tamen in tis inveniri potest.
L. 2. confess. c. 31. Saint Omnino Isle, & cogitavit cum ea scriberet quicquid hic very potuimus invenire, & quicquid nos non potuimus Or Nondum possumus, & tamen in this inveniri potest.
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Ser. 7. Antiqua observatio novo tollitur sacramento, hostia in hostiam transiit, sanguinem sanguis excludit, & legalis festivitas dum mutatur, impletur.
Ser. 7. Antiqua Observatio novo tollitur sacramento, Hostia in hostiam transiit, sanguinem sanguis excludit, & legalis festivitas dum mutatur, impletur.
Plin. nat. hist. l. 32. Apelles cum spumam pingere vellet, & saepiùs frustrà expertus esset, iratus arti spongram impegit in viso loco tabulae, & illa reposuit ablatos colores qualiter cura optabat, fecitque in picturâ fortuna naturam.
Pliny nat. hist. l. 32. Apelles cum Spumam pingere vellet, & saepiùs frustrà Expertus esset, Angered Arti spongram impegit in viso loco tabulae, & illa reposuit ablatos colores qualiter Cure Optabat, fecitque in picturâ fortuna naturam.
Sanctius in hunc locum. Aurum, ut ait Aquinas, significat sensum spiritualem, argentum eloqum nitorem; illud suppedi tat Scriptura, hoc ars concionatoris.
Sanctius in hunc locum. Aurum, ut ait Aquinas, significat sensum spiritualem, argentum eloqum nitorem; illud suppedi tat Scripture, hoc ars concionatoris.
Hieron. ad Ctes. Simon Magus heresin condidit Helenae meretricis adjutus auxilio; Nicolaus Antiochenus omnium immunditiarum repertor, choros duxit foemineos, Marcion Romam praemisit mulierem, quae decipiendos sibi animos praepararet.
Hieron. ad Ctes. Simon Magus heresin condidit Helena Harlots adjutus Auxilio; Nicolaus Antiochenus omnium immunditiarum repertor, Choros duxit foemineos, Marcion Rome praemisit mulierem, Quae decipiendos sibi Animos praepararet.
Lactan l. 5. divin. institut. c. 14. & 20. Quis tam insolens, tam elatus est, qui me vetet oculos in coelum tollere? quis imponat mihi necessitatem vel colendi quod nolim, vel non colendi quod velim? Nihil est tam voluntarium quam Religio, in quâ si animus sacrificantis est aversus, jam sublata est, jam nulla est.
Lactan l. 5. divine. Institute. c. 14. & 20. Quis tam insolens, tam Elatus est, qui me vetet Eyes in coelum tollere? quis imponat mihi necessitatem vel colendi quod nolim, vel non colendi quod velim? Nihil est tam Voluntary quam Religio, in quâ si animus Sacrificantis est aversus, jam sublata est, jam nulla est.
Lact. divin. instit. l. 5. c. 20. Verbis potiùs quàm verberibus res agenda est ut sit voluntas: distringant aciem ingeniorum suorum; si ratio eorum vera est, afferatur, parati sumus au dire; doceant, tacentibus certè nihil credimus, sicut nec sae vientibus quidem cedimus.
Lactantius divine. Institutio. l. 5. c. 20. Verbis potiùs quàm verberibus Rest agenda est ut sit Voluntas: distringant aciem ingeniorum suorum; si ratio Their vera est, afferatur, Parati sumus au dire; doceant, tacentibus certè nihil Credimus, sicut nec sae vientibus quidem cedimus.
Aug ep. 50. Est persecutio justa quam facit impiis Ecclesia, & est persecutio injusta quam faciunt impii Eccl•siae: & ep. 48. •lanè semper & mali persecuti sunt bonos, & boni malos; illi nocendo per injustitiam, hi consulendo per disciplinam, illi immaniter, isti temperanter, illi persequuntur sanitatem, hi putredinem.
Aug Epistle. 50. Est Persecution Justa quam facit impiis Ecclesia, & est Persecution Unjust quam faciunt Impious Eccl•siae: & Epistle. 48. •lanè semper & mali persecuti sunt bonos, & boni Malos; illi nocendo per injustitiam, him By consulting per Disciplinam, illi immaniter, Isti temperanter, illi persequuntur sanitatem, him putredinem.
2 Chr. 15.16. And all the people sware unto the Lord with a loud voyce, with shouting, trumpets, and cornets, that whosoever would not seeke the Lord God of Israel should be slaine.
2 Christ 15.16. And all the people sware unto the Lord with a loud voice, with shouting, trumpets, and cornets, that whosoever would not seek the Lord God of Israel should be slain.
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Manicheos meritissimâ severitate persequimur, ac primum volumus publicum esse crimen, quia quod in religionem divinam committitur, in omnium fertur injuriam: & in eos severitatis nostrae aculei erigantur, qui eos domibus suis damnandá provisione defendunt.
Manicheos meritissimâ severitate persequimur, ac primum volumus publicum esse crimen, quia quod in religionem divinam committitur, in omnium fertur Injuriam: & in eos severitatis Nostrae aculei erigantur, qui eos domibus suis damnandá provision defendunt.
Scorpiacum c. 2. Ad officium haereticos compelli, non illici dignum; du••tia vincenda est non suadenda: & utique satis optimum prae•udicatur quod probabitur a Deo constitutum.
Scorpiacum c. 2. Ad officium haereticos compelli, non illici dignum; du••tia vincenda est non suadenda: & Utique satis optimum prae•udicatur quod probabitur a God constitutum.
Ep. 166. Julianus reddidit Basilicas haereticis quando templa Demonus, eo modo putans Christianum nomen posse petire de te•••s, si unitati Ecclesiae, de qua lapsus fuerat, invideret, & sacrileg•s di•••nsiones liberas esse p•rmitteret.
Epistle 166. Lulianus reddidit Basilicas Heretics quando templa Demonus, eo modo putans Christian Nome posse petire de te•••s, si unitati Ecclesiae, de qua lapsus fuerat, invideret, & sacrileg•s di•••nsiones liberas esse p•rmitteret.
Plin. nat. hist. l. 8 c. 22. Arcades scribunt ex gente Antei cuiusdam in stagnum quoddam regionis ejus duci, vestitu { que } in qu•rcu suspenso … nare & abire in desertum, transfiguratique in lupos.
Pliny nat. hist. l. 8 c. 22. Arcades scribunt ex Gente Antei cuiusdam in stagnum Quoddam regionis His Duci, vestitu { que } in qu•rcu suspenso … nare & abire in desertum, transfiguratique in lupos.
In Apoc. c. 2. Quae quaeso clementia est crudelissimis lupis blandiri, ut oves innocentes Christi sanguine redemptas impunè dil•nient? quae haec patientia sinere vineam Domini ab immanissimis monstris devastati?
In Apocalypse c. 2. Quae quaeso Clementia est crudelissimis Lupis blandiri, ut Owes innocentes Christ sanguine redemptas impunè dil•nient? Quae haec patientia sinere vineam Domini ab immanissimis monstris devastati?
Lib. 17. c. 16. nat. hist. Arborem vidimus •uxta Tiburtes Tulias omni genere pomorum onustam, alio ramo nucibus, alio baccis, aliunde vite, ficis, pyris, punicis, malorum { que } generibus.
Lib. 17. c. 16. nat. hist. Arborem vidimus •uxta Tiburtes Tulias omni genere pomorum onustam, Alio Ramo nucibus, Alio baccis, aliunde vite, ficis, pyris, Punicis, malorum { que } generibus.
Sen ep. 23. ad Lucil. Levium metallorum fructus in summo est, illa opulentissima sunt quorum in al•o latet vena assidoè plenius responsura fodienti.
Sen Epistle. 23. and Lucil. Levium metallorum fructus in Summo est, illa opulentissima sunt quorum in al•o latet vena assidoè Fuller responsura fodienti.
Beda in Apoc. Pedes sunt Christiani in fine seculi, qui similes erunt orichalcho, quod est aes per ignem & plura medicamina perductum ad auri colorem, sic illi per acerbissimas persecutiones exercebuntur, & perducentur ad plenam charitatis fulgorem.
Beda in Apocalypse Pedes sunt Christians in fine Seculi, qui similes erunt orichalcho, quod est aes per Ignem & plura medicines perductum ad auri colorem, sic illi per acerbissimas Persecutions exercebuntur, & perducentur ad plenam charitatis fulgorem.
Orig. in Cant. hom. 1. Quaerimus quomodo nigra & sine candore sit pulchra? poenitentiam egit a peccatis, speciem ei largita est conversio, nigra est propter antiqua peccata, sed propter poenitentiam habet aliquid quasi Aethiopici decoris.
Origin in Cant hom. 1. Seeking quomodo nigra & sine candore sit Beautiful? poenitentiam egit a peccatis, Specimen ei largita est Conversion, nigra est propter Antiqua Peccata, sed propter poenitentiam habet Aliquid quasi Ethiopians decoris.
Aug. l. 10. c. 28. Contendunt laetitiae meae flendae cum laetandis moeroribus, & ex qua parte stet victoria nescio. hei mihi, Domine miserere mei. Contendunt moerores mei mali cum gaudiis bonis, & ex qua parte stet victoria nescio: hei mihi, Domine miserere mei. Ecce, vulnera mea non obscondo, medicus es, aeger sum; misericors es, miser sum.
Aug. l. 10. c. 28. Contendunt laetitiae meae flendae cum laetandis moeroribus, & ex qua parte stet victoria nescio. hei mihi, Domine Miserere mei. Contendunt moerores mei mali cum gaudiis bonis, & ex qua parte stet victoria nescio: hei mihi, Domine Miserere mei. Ecce, vulnera mea non obscondo, medicus es, aeger sum; misericors es, miser sum.
Origen. in ep. ad Rom. c. 3. Quis vel super justitia •uá gloriabitur, cum audiat Deum per Prophetam dicentem, quia omnis iustitia vestra sicut pannus menstruatae
Origen. in Epistle. ad Rom. c. 3. Quis vel super justitia •uá gloriabitur, cum audiat God per Prophetam dicentem, quia omnis iustitia Vestra sicut pannus menstruatae
2 Kin. 9.33. ad finem. They threw her downe, and some of her bloud was sprinkled on the wall, and on the horses, and he trod her under foot. & Ver. 37. The carkeis of Jezebel was as doung upon the face of the field.
2 Kin. 9.33. ad finem. They threw her down, and Some of her blood was sprinkled on the wall, and on the Horses, and he trod her under foot. & Ver. 37. The Carkes of Jezebel was as dung upon the face of the field.
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Cyp. de hab. virg. Nonne metuis oro quae talis es, ne cum resurrectionis dies venerit, artif•x tuus te non recognoscat? ad sua praemia & promissa venientem excludat, & removeat, increpans vigore censoris & judicis: opus hoc meum non est, nec haec imago nostra est, cutem falso medicamine polluisti, crinem adultero colore mutásti, Deum videre non poteris, cùm oculi tibi non sint quos Deus fecit, sed quos Diabolus infecit.
Cyprus de hab. Virg. Nonne metuis oro Quae Talis es, ne cum resurrectionis dies venerit, artif•x Thy te non recognoscat? ad sua praemia & Promissa venientem excludat, & removeat, increpans Vigour censoris & Judges: opus hoc meum non est, nec haec imago nostra est, cutem False medicamine polluisti, crinem adultero colore mutásti, God To see non poteris, cùm oculi tibi non sint quos Deus fecit, sed quos Diabolus infecit.
Jerom. ep. ad Furiam. Quid facit in facie Christianae purpurissa & cerussa? fomenta libidinum, impudicae mentis inditia? quomodo flere potest pro peccatis suis, quae lachrymis cutem nudat, & sulcos ducit in facie? quâ fiduciâ erigat ad Deum vultus, quos conditor non agnoscat?
Jerome Epistle. ad Fury. Quid facit in fancy Christian purpurissa & cerussa? fomenta libidinum, impudicae mentis inditia? quomodo flere potest Pro peccatis suis, Quae Lachrymis cutem nudat, & sulcos Ducit in fancy? quâ fiduciâ Erigat ad God vultus, quos conditor non agnoscat?
Plin. nat. hist. lib. 1. Inscriptionis apud Graecos mira foelicitas favus, Cornucopia, ut vel lactis gallinacei sperare possis haustu•, Musae, Pandectae, inscriptiones propter quas vadimonium deseri possit, at cum intraveris dii deaeque quam nihil in medio invenies.
Pliny nat. hist. lib. 1. Inscriptionis apud Greeks mira Felicity favus, Cornucopia, ut vel Lactis gallinacei sperare possis haustu•, Musae, Pandectae, inscriptiones propter quas vadimonium deseri possit, At cum intraveris Gods deaeque quam nihil in medio Invenies.
1 Pet. 4.3. Greg. de Val. de cult. •mag. Quid attinebat ita det•rminatè cultus simulacrorum illicitos notar•, si omnino nullos simula•hrorum cultus licitos esse censuisset?
1 Pet. 4.3. Greg. de Val. the cult. •mag. Quid attinebat ita det•rminatè cultus simulacrorum illicitos notar•, si Omnino nullos simula•hrorum cultus licitos esse censuisset?
L. centum gravam. Gervam. Episcopi, & eorum Officiales, non tantum sacerdotum tolerant concubinatum, dummodo certa persolvatur pecunia, sed & Sacerdotes continentes, & qui abs { que } concubinatu degunt, concubinatus censum persolvere cogunt.
L. centum gravam. Gervam. Bishops, & Their Officials, non Tantum Sacerdotum tolerant concubinatum, dummodo Certa persolvatur Pecunia, sed & Sacerdotes continents, & qui abs { que } concubinatu degunt, concubinatus censum persolvere cogunt.
Reynold. l. 2. de Idol. Rom. eccl. c. 3. & 9. probat. ex Rom. 1.13. & 2.12. Jude 17. & Acts 7 41. & Psal. 115.5, 6, 7, 8. & Aug. l. 1. de Trin. c. 6. & Tertul. de Idol. c. 1. & Cypr. de exhort. martyr. c. 2. & Lactan. divin. instit. l. 1. c. 19. & Nazianz. orat. in Christ. nat. & Aquin. in ep. ad Eph. c. 5.
Reynold. l. 2. de Idol. Rom. Ecclesiastes. c. 3. & 9. Probat. ex Rom. 1.13. & 2.12. U^de 17. & Acts 7 41. & Psalm 115.5, 6, 7, 8. & Aug. l. 1. de Trin. c. 6. & Tertulian the Idol. c. 1. & Cyprus de exhort. martyr. c. 2. & Lactan divine. Institutio. l. 1. c. 19. & Nazianz Orat. in christ. nat. & Aquinas in Epistle. ad Ephesians c. 5.
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Vega in Ap•c. 12. sec. 2. Constituta est super omnem creaturam, & quaecun { que } Jesu curvat genu, matri quoque pronus supplicat; & filii gloriam cum matre non tam communem judico quam eandem.
Vega in Ap•c. 12. sec. 2. Constituted est super omnem creaturam, & quaecun { que } Jesu curvat genu, matri quoque pronus supplicat; & Sons gloriam cum matre non tam communem Judico quam eandem.
Lib. 2. de Imag. Sanc. c. 21. Imagines Christi & Sanctorum venerandae sunt, non solum per accidens & impropriè, sed etiam per se & propriè, ita ut ipsae terminent venerationem, ut in se considerantur, & non solùm ut vicem gerunt exemplaris.
Lib. 2. de Image Saint c. 21. Imagines Christ & Sanctorum venerandae sunt, non solum per Accidents & impropriè, sed etiam per se & propriè, ita ut ipsae terminent venerationem, ut in se considerantur, & non solùm ut vicem gerunt exemplaris.
Antiq. Judaic. l. 3. c. 9. Per duodecimas gemmas quas in pecto••• •ontifex insu••• 〈 ◊ 〉 in bello •••toriam Deus pronunciare solebat. Nam priusquam exercitus se moveret, tantus fulgor ex iis emicabat, ut toti populo facilè innotesceret adesle Deum, opem { que } iis esse allaturum.
Antique Judaic. l. 3. c. 9. Per duodecimas gemmas quas in pecto••• •ontifex insu••• 〈 ◊ 〉 in bello •••toriam Deus pronunciare solebat. Nam priusquam Exercitus se moveret, Tantus fulgor ex iis emicabat, ut Totius populo facilè innotesceret adesle God, opem { que } iis esse allaturum.
Nat. hist. l. 18. Ubi palmae praegrandi subditur olea, huic ficus, fico punica, illi vitis, sub vite seritur frumentum, mox legumen, deinde olus, omnia eodem anno.
Nat. hist. l. 18. Ubi palmae praegrandi subditur olea, huic ficus, fico punica, illi vitis, sub vite seritur Frumentum, mox legumen, Deinde olus, omnia Eodem Anno.
A Sermon preached by Doctor John King then Dean of Christ-Church, and Vicechancellor of the University of Oxford, afterwards Lord Bishop of London, upon Easter day in Saint Peters Church in Oxford.
A Sermon preached by Doctor John King then Dean of Christ church, and Vice chancellor of the university of Oxford, afterwards Lord Bishop of London, upon Easter day in Saint Peter's Church in Oxford.
Plin. l. 37. c. 1. In Pyrrhi Achate novem Musae & Apollo citharam tenens spectabantur, non arte, sed sponte naturae ita discurrentibus maculis, ut Mulis quoque singulis sua redderentur insignia.
Pliny l. 37. c. 1. In Pyrrhus Achate Novem Musae & Apollo Citharam tenens spectabantur, non art, sed sponte naturae ita discurrentibus maculis, ut Mulis quoque Singulis sua redderentur insignia.
Quintil. instit. orat. l. 10. c. 2. Quicquid alteri simile est, necesse est ut sit minus eo quod imitatur, ut umbra corpore imago facie, & actus histrionum veris affectibus: necesse est ut semper sit posterior qui sequitur.
Quintil Institutio. Orat. l. 10. c. 2. Quicquid Alteri simile est, Necessary est ut sit minus eo quod imitatur, ut umbra corpore imago fancy, & actus histrionum veris affectibus: Necessary est ut semper sit posterior qui sequitur.
De vitâ contemplat. l. 2. c. 15. Quid potest eo esse foelicius, cujus efficitur suus conditor census, & haereditas ejus dignatur esse ipsa divinitas? si modo sanctis operibus eum colat, omnes fructus ex illo percipiet.
De vitâ Contemplate. l. 2. c. 15. Quid potest eo esse foelicius, cujus efficitur suus conditor census, & Hereditas His Dignatur esse ipsa divinitas? si modo sanctis operibus Eum colat, omnes fructus ex illo percipiet.
Aug. de civ. Dei l. 1. c. 10. Domine, ne excrucier propter aurum & argentum; ubi enim sunt omnia mea tu seis: ibi enim habebat omnia sua, ubi eum thesau•r•are ille monuerat, qui haec mala ventura praedixerat.
Aug. the civ. Dei l. 1. c. 10. Domine, ne excrucier propter aurum & argentum; ubi enim sunt omnia mea tu seis: There enim habebat omnia sua, ubi Eum thesau•r•are Isle monuerat, qui haec mala Ventura praedixerat.
Hieron. catal. viror. illust. Ignis, crux, bestiae, confractio ostium, membrorum divisio, & totius corporis contritio, & tota tormenta Diaboli in me veniant, tantum ut Christo fruar.
Hieron. catal. Vior. Illust. Ignis, crux, Bestiae, confractio ostium, Members divisio, & totius corporis Contritio, & tota tormenta Diaboli in me veniant, Tantum ut Christ fruar.
np1. j. n1. n1. fw-la, fw-la, fw-la, fw-la fw-la, fw-la fw-la, cc fw-la fw-la fw-la, cc fw-la fw-mi np1 p-acp pno11 fw-la, fw-la fw-la fw-la fw-la.
Tertul. apol. c. 30. Quaecunque hominis & Caesaris vota sunt, haec ab alio orare non possum, quàm à quo scio me consecuturum, quoniam & ipse est qui solus praestat, & ego familus ejus qui eum solum invoco.
Tertulian Apollinarian. c. 30. Quaecunque hominis & Caesaris vota sunt, haec ab Alio orare non possum, quàm à quo scio me consecuturum, quoniam & ipse est qui solus praestat, & ego familus His qui Eum solum Invoke.
Theod. com. in 2. ad Colos. Synodus Laodicea lege prohibuit, ne praecarentur Angelos, ubi agit de oratoriis Michaelis, & eos perstringit qui dicebant oportere per Angelos divinam sibi benevolentiam conciliare.
Theod. come. in 2. and Colos Synod Laodicea lege prohibuit, ne praecarentur Angels, ubi agit de oratoriis Michaelis, & eos perstringit qui Said oportere per Angels divinam sibi benevolentiam conciliare.
Amb. in ep. ad Rom. c. 1. Itur ad reges per tribunos, & comites, quia homo utique rex est, ad Deum quem nihil latet promerendum suffragatore non est opus, sed mente devotâ.
Ambassadors in Epistle. ad Rom. c. 1. Itur ad reges per Tribunos, & comites, quia homo Utique rex est, ad God Whom nihil latet promerendum suffragatore non est opus, sed mente devotâ.
John 14 3. Whatsoever ye shall aske in my Name, •hat will I doe. Ver. 6. I am the way, the truth, and the life, no man commeth to the Father but by mee.
John 14 3. Whatsoever you shall ask in my Name, •hat will I do. Ver. 6. I am the Way, the truth, and the life, no man comes to the Father but by me.
Cap. 13. Si parentes non intersunt, qui sunt alii mortuorum, qui noverunt quid agamus, quid ve patiamur, & ibi sunt spiritus defunctorum ubi non vidunt quaecunque aguntur, aut even•unt in istâ vitâ hominibus.
Cap. 13. Si Parents non intersunt, qui sunt alii Mortuorum, qui noverunt quid agamus, quid ve patiamur, & There sunt spiritus defunctorum ubi non vidunt quaecunque aguntur, Or even•unt in istâ vitâ hominibus.
Quid est Dei juramentum? promissionis firmamentum: si tu jurando testaris Deum, cur non Deus jurando testetur semetiplum? L. 16. de Civit. Dei c 32. Quid est Dei ve•i veracis { que } juratio, nisi promissi confirmatio, & infidelium quaedam increpatio?
Quid est Dei juramentum? promissionis firmamentum: si tu jurando testaris God, cur non Deus jurando testetur semetiplum? L. 16. de Civit Dei c 32. Quid est Dei ve•i veracis { que } juratio, nisi promissi Confirmation, & Infidels quaedam increpatio?
Num. 23.19. God is not a man that hee should lie, nor the son of man that he should repent: hath he said, and shall be not doe it? hath he spoken, and shall he not make it good?
Num. 23.19. God is not a man that he should lie, nor the son of man that he should Repent: hath he said, and shall be not do it? hath he spoken, and shall he not make it good?
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Calvin. in Gen. 14. Ne { que } enim virum aeternâ memoriâ dignum, Dominus novo tantum & obscuro nomine indicasset, ut maneret ignotus; ne { que } probabile est Semum ex Oriente migrasse in Judaeam.
calvin. in Gen. 14. Ne { que } enim virum aeternâ memoriâ dignum, Dominus novo Tantum & obscuro nomine indicasset, ut maneret ignotus; ne { que } probabile est Semum ex Oriente migrasse in Judaean.
Cic. pro dom. ad Pontif. Cum multa divinitus a majoribus nostris inventa atque instituta sunt, tum nihil prae•larius quam quod eosdem religionibus deorum immortalium & summae reip. prae esse voluerunt. NONLATINALPHABET. Vid. Lips. polit. l. 4 c. 1.
Cic Pro dom. ad Pontiff Cum Multa Divinely a majoribus nostris inventa atque Instituta sunt, tum nihil prae•larius quam quod eosdem religionibus Gods immortalium & Summae Reip. Prae esse voluerunt.. Vid. Lips. Politic. l. 4 c. 1.
Cypr. de unct. Chris. Dedit ita { que } Dominus noster in mensâ in quà ultimum cum Discipulis participavit convivium propriis manibus panem & vinum, in Cruce verò manibus militum corpus tradidit vulnerandum, ut• Apostolis secretius impressa sincera veritas, & vera sinceritas exponeret gentibus, quomodo panis & vinum caro esset & sanguis, & quibus rationibus causae effectibus convenirent, & diversa nomina vel species ad unam reducerentur essentiam, & significantia & significata •isdem vocabulis censerentur.
Cyprus the unct. Chris. Dedit ita { que } Dominus Noster in mensâ in quà ultimum cum Discipulis participavit Convivium propriis manibus Bread & vinum, in Cruce verò manibus militum corpus tradidit vulnerandum, ut• Apostles secretius impressam Sincere veritas, & vera sinceritas exponeret gentibus, quomodo Paris & vinum Caro esset & sanguis, & quibus rationibus causae effectibus convenirent, & diversa nomina vel species ad unam reducerentur essentiam, & Significantia & Signification •isdem vocabulis censerentur.
np1 dt j. np1. fw-la fw-la { fw-fr } fw-la fw-la p-acp fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la cc fw-la, p-acp np1 fw-la fw-la fw-la fw-la fw-la fw-la, n1 np1 fw-la n1 fw-la fw-la, cc fw-la fw-la fw-la fw-la, fw-la n1 cc fw-la fw-la fw-la cc fw-la, cc fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la n2 fw-la fw-la fw-la fw-la, cc fw-la cc n1 fw-la fw-la fw-la.
Aug. Thual. hist. l. 63. Aperto capitein concionibus & evulgatis scriptis ad fidem sectariis servandam non obligari principem cont•ndebant, allato in cam rem Concilii Constantiensis deoreto.
Aug. Thual. hist. l. 63. Aperto capitein concionibus & evulgatis Scriptis ad fidem sectariis servandam non obligari principem cont•ndebant, allato in cam remembering Concil constantiensis deoreto.
np1 j. uh. n1 crd av vvb fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, n1 p-acp fw-la vvg np1 np1 av.
Confes. l. 10. c. 42. Pro nobis tibi Victor & Victima, & ideo Victor quia Victima: pro nobis tibi Sacerdos & Sacrificium, & ideò Sacerdos quia Sacrificium; faciens tibi nos de servis filios.
Confess l. 10. c. 42. Pro nobis tibi Victor & Victima, & ideo Victor quia Victima: Pro nobis tibi Sacerdos & Sacrificium, & ideò Sacerdos quia Sacrificium; Faciens tibi nos de servis Sons.
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Strab. geog. l. 7. Jos•ph. l. 14. c. 15 Sub Dion••o Archonte principe Sacerdotum. Apud quos Lycurgus Legislator Sacerdos erat Apollonis. Virgil. ••n. 3. R•x •dem Anius, Phoebi { que } Sacerdos. Liv. dec. 1. Numa Sacerdos Nymphae Aegeriae. Suet. in Aug. & Tit. Ovid. •ast. l. 3. Caesaris innumeris quos maluit ille merei, Accessit titulis Pontificalis honos.
Strabo Geog. l. 7. Jos•ph. l. 14. c. 15 Sub Dion••o Archonte principe Sacerdotum. Apud quos Lycurgus Legislator Sacerdos erat Apollonis. Virgil. ••n. 3. R•x •dem Anius, Phoebi { que } Sacerdos. Liv. dec. 1. Numa Sacerdos Nymphae Aegeriae. Suet. in Aug. & Tit. Ovid. •ast. l. 3. Caesaris innumeris quos maluit Isle merei, Accessit titulis Pontificalis honos.
Lactan. divin. instit. l. 5. c. 20. Non occidendo, sed moriendo, non saevitiâ, sed patientià, non scelere, sed fide; nam si sanguine, si tormentis, si malo religionem defendere velis, non defendetur illa, sed polluetur,
Lactan divine. Institutio. l. 5. c. 20. Non occidendo, sed moriendo, non saevitiâ, sed patientià, non Scelere, sed fide; nam si sanguine, si tormentis, si Malo religionem defendere velis, non defendetur illa, sed polluetur,
Lact. l. 2. divin. instit. c. 8. Praefectus Antonu Turullus, cum apud Coas everso Aesculapit luco classem fecisset, eodem loco à militibus Caesaris interemptus est.
Lactantius l. 2. divine. Institutio. c. 8. Praefectus Antonu Turullus, cum apud Coas everso Aesculapit luco classem fecisset, Eodem loco à militibus Caesaris interemptus est.
D. Andrewes conc. ad Cler. Laqueos monstro vel in ipsâ gentium historiâ Cambysen, qui sacrum Hamonis sibi exitio fuisse sentit Brennum, qui Delphicum, Crassum, qui Hierosolomitanum, &c.
D. Andrews Conc. ad Clerk Laqueos monstro vel in ipsâ gentium historiâ Cambysen, qui sacrum Hamonis sibi Exitio Fuisse Sentit Brennum, qui Delphicum, Crassum, qui Hierosolomitanum, etc.
Plin. nat. hist l. 12. c. 14. Cum Leonidas diceret Alexandro isto modo cùm deviceris thuriferas gentes supplicato, ille Arabiâ potitus thure onustam navem misit ei, ex hortatus ut largè deos adoraret.
Pliny nat. hist l. 12. c. 14. Cum Leonidas diceret Alexander isto modo cùm deviceris thuriferas gentes supplicato, Isle Arabiâ potitus thure onustam Navem misit ei, ex hortatus ut largè Gods adoraret.
Lib. 11. de Civ. Dei. c. 28. Utrum ipse amor ametur dictum est. Amatur autem, & hinc probatur, quòd in omnibus quae rectiùs amantur, ipse magis ametur: neque enim virbo nus meritò dicitur, qui scit quod bonum est, sed qui diligit.
Lib. 11. the Civ. Dei. c. 28. Utrum ipse amor ametur dictum est. Amatur autem, & hinc Probatum, quòd in omnibus Quae rectiùs amantur, ipse magis ametur: neque enim virbo nus meritò dicitur, qui scit quod bonum est, sed qui diligit.
Meminerit lector haec dicta cum in C. C. C. post mortem D. Spenseri omnia susque deque verterentur, doctissimi socii, optimè de collegio meriti, vi adversae factionis à collegio amoverentur, quos tamen postea rebus compositis Episcopus Wintoniensis in integrum restituit.
Rememberit lector haec dicta cum in C. C. C. post mortem D. Spenseri omnia susque deque verterentur, doctissimi Society, optimè de collegio Merit, vi adversae factionis à collegio amoverentur, quos tamen postea rebus compositis Episcopus Winchester in integrum Restituit.
Lib. 12. confes. c. 25. Veritas nec tua, nec mea, nec illius, est, aut illius, sed omnium nostrum quos ad ejus communionem publicè vocas: terribiliter admonens, ne, &c.
Lib. 12. confess. c. 25. Veritas nec tua, nec mea, nec Illius, est, Or Illius, sed omnium nostrum quos ad His communionem publicè vocas: terribiliter admonens, ne, etc.
L. 16. Si clam scelera perpetrasser, obscurum & minus gloriosum putabat; sin publicitùs & apertè in conspectu omnium abs { que } pudore flegitiosus esset, id d•mùm Principe & Imperatore dignum putabat.
L. 16. Si clam scelera perpetrasser, Obscure & minus Gloriosum putabat; sin publicitùs & apertè in conspectu omnium abs { que } Pudore flegitiosus esset, id d•mùm Principe & Imperator dignum putabat.
L. 14. de Civ. Dei, c 4. Beatus vult ess, etiam non sic vive ido ut possit esse: quid est hac voluntate mendacius? unde non frustra dici potest omne peccatum esse mendacium: non enim sit peccatum nisi eà voluntate quâ volumus ut bene sit nobis, vel nolumus ut malè; ergô mendacium est, quòd cum fiat ut benè sit nobis, hinc potiùs male est nobis: vel cum fiat ut meliùs sit nobis, hinc potiùs pejùs est nobis.
L. 14. the Civ. Dei, c 4. Beatus vult ess, etiam non sic vive ido ut possit esse: quid est hac voluntate mendacius? unde non frustra dici potest omne peccatum esse Mendacium: non enim sit peccatum nisi eà voluntate quâ volumus ut bene sit nobis, vel nolumus ut malè; ergô Mendacium est, quòd cum fiat ut benè sit nobis, hinc potiùs male est nobis: vel cum fiat ut meliùs sit nobis, hinc potiùs pejùs est nobis.
Advers. Demet. Quereris quod minus nunc tibi uberes, fontes, & aurae salubres, & frequens pluvia, & fertilis terra obsequium, praebeant, quod non ita utilitatibus & voluptatibus tuis elementa deserviant: Tu enim Deo servis, per quem tibi cuncta deserviunt? Tu famularis illi, cujus nutu tibi unviersa famulantur?
Adverse. Demet Quereris quod minus nunc tibi uberes, Fontes, & aurae salubres, & Frequent pluvia, & fertilis terra obsequium, praebeant, quod non ita utilitatibus & voluptatibus tuis Elementa deserviant: Tu enim God servis, per Whom tibi Everything deserviunt? Tu famularis illi, cujus Nutu tibi unviersa famulantur?
j. np1 fw-la fw-la fw-la fw-la fw-la n2, n2, cc fw-la fw-fr, cc fw-la fw-la, cc fw-la fw-la fw-la, fw-la, fw-la fw-fr fw-la fw-mi cc fw-mi fw-la fw-mi n1: fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la? fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la?
Cic. de orat. l. 1. Fremant licet omnes, dicam quod sentio, bibliothecas omnes Philosophorum unus mihi videtur duodecim tabularum libellus, si quis legum fontes; & capita viderit, & autoritatis pondere, & utilitatis ubertate superare.
Cic the Orat. l. 1. Fremant licet omnes, dicam quod sentio, bibliothecas omnes Philosophorum Unus mihi videtur duodecim Tabularum Libellus, si quis Legume Fontes; & capita viderit, & autoritatis ponder, & utilitatis ubertate superare.
np1 dt j. n1 crd np1 fw-la fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la; cc fw-la fw-la, cc fw-la vvi, cc fw-la fw-la fw-la.
Plin. nat. hist. l. 10. c. 4. Aquilae cum Cervis praelia sunt, multum pulve rem volutatu collectum, insidens cornibus ex• utit in oculos pennis ora verberans, donec praecipitet in rupes, &c.
Pliny nat. hist. l. 10. c. 4. Aquilae cum Cervis Praetia sunt, multum pulve remembering volutatu collectum, insidens cornibus ex• utit in Eyes pennis ora verberans, donec praecipitet in rupes, etc.
Bellar. de amis. grat. & stat. pec. c. 9. Qui dixerit, fatue, reus erit gehennae ignis: ex his tale conficitur argumentum, manifestum convitium facit reum gehennae ignis, non item subita iracundia, &c.
Bellar de amiss. great. & stat. pec. c. 9. Qui dixerit, fatue, Rhesus erit Gehenna ignis: ex his tale conficitur argumentum, Manifest convitium facit Reum Gehenna ignis, non item subita Iracundia, etc.
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Jer. Epitaph. Paulae. Ita levia peccata deflebat, ut gravissimotum scelerum diceres ream. Et ep. 14. Nescio an possemus leve aliquod peccatum dicere, quod in Dei contemptum admittitur.
Jer. Epitaph. Paulae. Ita Levia Peccata deflebat, ut gravissimotum Scelerum declare ream. Et Epistle. 14. Nescio an possemus leave aliquod peccatum dicere, quod in Dei contemptum admittitur.
Greg. l. 8. in Job. In praesenti mortem carnis patior, & tamen adhuc de futuro judicio graviorem morte destructionis tuae sententiam pertimesco, quantâlibet enim justiciâ polleant, nequaquam sibi ad innocentiam vel electi sufficiunt, si in judicio districtè judicentur.
Greg. l. 8. in Job. In praesenti mortem carnis patior, & tamen Adhoc de futuro Judicio graviorem morte destructionis tuae sententiam pertimesco, quantâlibet enim justiciâ polleant, Nequaquam sibi ad innocentiam vel Elect sufficiunt, si in Judicio districtè judicentur.
Ep. 14. Omne quod loquimur, aut de latâ, aut de anguttâ viâ est. si cum paucis subtilem quandam semitam invenimus ad vitam tendimus; si multorum comitamur viam, secundum Domini sententiam imus ad mortem.
Epistle 14. Omne quod loquimur, Or de latâ, Or de anguttâ viâ est. si cum paucis subtilem quandam semitam Invenimus ad vitam Tendimus; si multorum comitamur viam, secundum Domini sententiam imus ad mortem.
Lib. 2. cont. Pel. c. 4. Quis nostrûm potest huic vitio non subjacere? cum etiam pro otioso verbo reddituri simus rationem in judicio, si ita, & sermonis injuria, atque interdum jocus judicio, coucilioque, & gehennae ignibus delegantur, quid merebitur turpium rerum appetitio?
Lib. 2. contentedly. Pel. c. 4. Quis nostrûm potest huic vitio non subjacere? cum etiam Pro otioso verbo reddituri Simus rationem in Judicio, si ita, & Sermon injuria, atque Interdum jocus Judicio, coucilioque, & Gehenna ignibus delegantur, quid merebitur turpium rerum appetitio?
Chrys. com. in Mat. 5. Mirantur multi hominem qui fratrem levem aut fatuum appellaverit, sempiternae morti condemnari, cum tertio quo { que } verbo alti alus id dicere soleamus.
Chrys. come. in Mathew 5. Mirantur multi hominem qui fratrem levem Or fatuum appellaverit, sempiternae morti condemnari, cum tertio quo { que } verbo alti alus id dicere soleamus.
Aug. l. 2. cont. Donat. Non afferamus stateras dolosas, ubi appendamus quod volumus, & quomodo volumus pro arbitrio nostro, di centes hoc grave est, hoc leve, sed afferamus stateram divinam de Scripturis sanctis, tanquam de thesauris Domini, & in illâ quid sit grave appendamus.
Aug. l. 2. contentedly. Donat. Non afferamus stateras dolosas, ubi appendamus quod volumus, & quomodo volumus Pro arbitrio nostro, Die centes hoc grave est, hoc leave, sed afferamus stateram divinam de Scriptures sanctis, tanquam de thesauris Domini, & in illâ quid sit grave appendamus.
Aug. ep. 108. Quid interest ad naufragium, an uno grandi fluctu navis operiatur, an paulatim subrepens aqua in sentinam, & per negligentiam derelicta impleat navem, atque submerguntur? Et serm. 10. de divers. Quid interest utrum te plumbum premat an arena? plumbum una massa est, arenae minuta grana sunt: nonne vides de minutis guttis impleri flumina? minuta sunt, sed multa sunt.
Aug. Epistle. 108. Quid Interest ad Shipwreck, an Uno Grandi fluctu navis operiatur, an Gradually subrepens aqua in sentinam, & per negligentiam derelicta impleat Navem, atque submerguntur? Et sermon. 10. the diverse. Quid Interest utrum te plumbum premat an arena? plumbum una massa est, arenae Minute grana sunt: nonne vides de minutis guttis Impleri flumina? Minute sunt, sed Multa sunt.
De vit. contemp. l. 3. c. 12. Fieri patriae coelestis extorrem, mori vitae beatae, morti vivere sempiternae, in aeternum cum diabolo expelli, ubi sit mors secunda damnatis exilium, vita supplicium: non sentire in illo igne quod illuminat, sentire quod cruciat; inefficacis poenitentiae igne exuri, & consumentis conscientiae verme immortaliter rodi, inundantis incendii terribiles crepitus pati, barathri fumantis amarâ caligine oculos obscurari, profundo gehennae fluctuantis mergi.
De vit. contempt. l. 3. c. 12. Fieri patriae coelestis extorrem, Mori vitae Beatae, morti vivere sempiternae, in aeternum cum diabolo expelli, ubi sit mors Secunda Damnatis exilium, vita supplicium: non sentire in illo Ignite quod illuminate, sentire quod cruciate; inefficacis poenitentiae Ignite exuri, & consumentis conscientiae verme immortaliter rodi, inundantis incendii terribiles crepitus pati, barathri fumantis amarâ caligine Eyes obscurari, profundo Gehenna fluctuantis mergi.
Aug. de Civ. Dei. l. 21. Prima mors animam nolentem pellit de corpore, secunda mors animam nolentem tenet in corpore. Idem de Civ. Dei, l. 13. Prima mors bonis bona est, malis mala; secunda ut nullorum bonorum est, ita nulli bona.
Aug. the Civ. Dei. l. 21. Prima mors animam nolentem pellit de corpore, Secunda mors animam nolentem tenet in corpore. Idem de Civ. Dei, l. 13. Prima mors bonis Bona est, malis mala; Secunda ut nullorum Bonorum est, ita None Bona.
Aug. loc sup. Nemo hic propriè moriens, seu in morte dicitur, sed ante morté aut post mortem, id est, viventes aut mortui: ibi è contrariò, non erunt homines ante mortem, aut post mortem, sed sine fine morientes; & nunquam pejus erit homini in morte, quam ubi erit mors ipsa sine morte.
Aug. loc sup. Nemo hic propriè moriens, seu in morte dicitur, sed ante morté Or post mortem, id est, viventes Or Deads: There è contrariò, non erunt homines ante mortem, Or post mortem, sed sine fine Morientes; & Never Worse erit Homini in morte, quam ubi erit mors ipsa sine morte.
Hist. Virgin. Animae immortalitatem agnoscunt, eamque putant post mortem pro meritis transferri, aut ad deorum sedes, aut ad ingentem sero. bem igne ardentem Popogusso dictam, quam in extremis mundi partibus sitam ex itimant.
Hist. Virgae. Spirits immortalitatem agnoscunt, eamque Putant post mortem Pro Meritis transferri, Or ad Gods sedes, Or ad ingentem sero. bem Ignite ardentem Popocatepetl dictam, quam in extremis mundi partibus sitam ex itimant.
Job 1.2. 2 Cor. 12.7. Hieron. lib. de vir. illustr. in Ignat. De Syria ad Romam pugno, ad bestias in mari & in terrà, ligatus cum 12. Leopardis, hoc est, militibus qui me custodiunt, quibus si benefeceris pejores sunt, iniquitas eorum mea doctrina est.
Job 1.2. 2 Cor. 12.7. Hieron. lib. de vir. Illustrate. in Ignatius De Syria ad Rome pugno, ad Bestias in Mary & in terrà, Ligature cum 12. Leopardis, hoc est, militibus qui me custodiunt, quibus si benefeceris pejores sunt, iniquitas Their mea Doctrina est.
L. 2. ep. 2. Inter leges ipsas delinquitur, inter jura peccatur, innocentia nec illic ubi defenditur reservatur, qui sedet crimina vindicaturus, admittit; & ut reus innocens pereat, sit nocens judex.
L. 2. Epistle. 2. Inter leges Itself delinquitur, inter jura peccatur, Innocence nec illic ubi defenditur reservatur, qui sedet Crimes vindicaturus, admittit; & ut Rhesus Innocent pereat, sit Nocens Judge.
Quint. instit. orat. l. 1. c. 1 Sapor quo nova imbuis diutissimè durat. Horat. ep. Quo semel est imbuta recens servabit odotem testa diu. Naturâ tenacissimi sumus eorum quae rudibus annis imbibimus, nec lanarum colores quibus simplex ille candor mutatus est, elui possunt. Quint. il.
Quint. Institutio. Orat. l. 1. c. 1 Sapor quo nova imbuis diutissimè durat. Horatio Epistle. Quo semel est imbuta recens servabit odotem testa Diu. Naturâ tenacissimi sumus Their Quae rudibus Annis imbibimus, nec lanarum colores quibus simplex Isle candor mutatus est, elui possunt. Quint. ill.
Cyp. ser. de lap. Nos nihil fecimus, nec derelicto cibo & poculo Dei, ad profanas contagiones sponte properavimus, perdidit nos aliena perfidia, parentes sensimus parricidas, illi nobis Deum patrem, & ecclesiam matrē abnegarunt.
Cyprus ser. de lap. Nos nihil We have done, nec derelicto Cibo & poculo Dei, ad profanas contagiones sponte properavimus, perdidit nos Aliena perfidia, Parents sensimus Parricides, illi nobis God patrem, & Church matrē abnegarunt.
Aug. confes. l. 1. c. 11. Illa magis satagebat ut tu mihi pater esses quam ille, & conturbata erat propter baptismi dilationem, quoniam sempiternam salutem meam chariùs parturiebat.
Aug. confess. l. 1. c. 11. Illa magis satagebat ut tu mihi pater esses quam Isle, & conturbata erat propter Baptism dilationem, quoniam sempiternam salutem meam chariùs parturiebat.
Lact. divin. instit. l. 6. c. 21. Cavenda sunt oblectamenta ista tanquam laquei & plagae, ne suavitudinum mollitie capti, sub ditionem mortis cum ipso corpore redigamur cui mancipamur.
Lactantius divine. Institutio. l. 6. c. 21. Cavenda sunt oblectamenta ista tanquam laquei & plagae, ne suavitudinum mollitie capti, sub ditionem mortis cum ipso corpore redigamur cui mancipamur.
Plin. nat. hist. l. 28. Psylli si arbitrantur supposititium esse aliquem in stirpe, admovent ei ut pungant colubra; si non sit de gente, mori cum pupugerint; si de gente sit, vivere.
Pliny nat. hist. l. 28. Psylli si arbitrantur supposititium esse aliquem in stirpe, admovent ei ut pungant colubra; si non sit de Gente, Mori cum pupugerint; si de Gente sit, vivere.
Lib. de spectac. c. 28. Vicibus res disposita est, lugeamus ergò dum ethnici gaudēt, ut cum lugere coeperint gaudeamus, ne paritèr nunc gaudentes, cum quoque paritèr lugeamus: delicatus es, Christiane, si & in seculo voluptatem concupiscis; imò ni•i•is stultus si hoc existimas voluptatem.
Lib. de Spectacle. c. 28. Vicibus Rest disposita est, lugeamus ergò dum Ethnici Gaudent, ut cum lugere coeperint gaudeamus, ne paritèr nunc gaudentes, cum quoque paritèr lugeamus: Delicatus es, Christian, si & in seculo voluptatem concupiscis; imò ni•i•is stultus si hoc existimas voluptatem.
Mald. in Mat. 5. Facit solem orire sup•r bonos & malos: unde perspicuum est hominum aut nationum prosperos successus, nullum signum aut testimonium esse verioris aut purioris religionis.
Mald in Mathew 5. Facit solemn orire sup•r bonos & Malos: unde perspicuum est hominum Or nationum prosperos Successus, nullum signum Or testimonium esse verioris Or purioris Religion.
Lib. 1. de civit. Dei, c. 8. Placuit divinae providentiae praeparare inposterum bona justis, quibus non fruerentur injusti; & mal• •mpiis, quibus non cruciabuntur justi: ista verò temporalia bona & mala utrisque voluit esse communia, ut nec bona c••••ius appetantur, quae mali quoque habere cernuntur; nec mala turpiùs evitentur, quibus & boni plerunque af•iciuntur.
Lib. 1. de Civit. Dei, c. 8. Placuit Divinae providentiae praeparare inposterum Bona justis, quibus non fruerentur Unjust; & mal• •mpiis, quibus non cruciabuntur Justi: ista verò Temporal Bona & mala utrisque voluit esse communia, ut nec Bona c••••ius appetantur, Quae mali quoque habere cernuntur; nec mala turpiùs evitentur, quibus & boni plerunque af•iciuntur.
L. 1. c. 8. de Civ D i. Man• dissimilitudo p•siotum in similitudine p•ssionum, & licet sub tormento non est idem virtus & vitium. Nam sicut sub uno ign• aurum rutil•t, p•l•a tumat; & sub eadem tribulà stipulae comminuuntur, frumenta purgan•ur; nec id•o oleum cum amnicâ consunditur, quia eodem 〈 ◊ 〉 pondere •xprimitur, &c. Tantum inter•st non qu•li•, sed qu•lis quoque patiatur.
L. 1. c. 8. the Civ WORSER i. Man• dissimilitudo p•siotum in Similitude p•ssionum, & licet sub tormento non est idem virtus & Vitium. Nam sicut sub Uno ign• aurum rutil•t, p•l•a tumat; & sub Same tribulà stipulae comminuuntur, frumenta purgan•ur; nec id•o oleum cum amnicâ consunditur, quia Eodem 〈 ◊ 〉 ponder •xprimitur, etc. Tantum inter•st non qu•li•, sed qu•lis quoque patiatur.
Cyp. de bon. patient. De patientiâ loquuturus, fratres dilectissimi, & utilitates ejus & commoda praedicaturus, unde potiùs incipiam quam quod nunc quoque ad audientiam vestram video patientiam esse necessariam, ut nec hoc ipsum quod auditis & discitis sine patientiâ sacere possitis?
Cyprus de bon. patient. De patientiâ loquuturus, Brothers dilectissimi, & utilitates His & commoda praedicaturus, unde potiùs incipiam quam quod nunc quoque ad audientiam vestram video patientiam esse Necessariam, ut nec hoc ipsum quod Heard & discitis sine patientiâ sacere possitis?
Vae oppositis voluntatibus: quid tam poenale, quàm semper velle quod nunquam erit? & semper nolle quod nunquam non erit? inaeternum non obtinere quod vult, & quod non vult inaeternum sustinere?
Vae oppositis voluntatibus: quid tam poenale, quàm semper velle quod Never erit? & semper nolle quod Never non erit? inaeternum non obtinere quod vult, & quod non vult inaeternum Sustain?
Gregor. in Cant. 2.5. Corda nostra malè s•na sunt, cùm nullo Dei amore sautiantur, cùm peregrinationis erumnam non sentiunt, cùm nullo erga proximum affectu languescunt; sed vulnerantur ut sanentur, quia amoris spiculis mentes Deus insensibiles percutit, moxque sensibiles per ardorem charitatis reddit.
Gregory. in Cant 2.5. Corda nostra malè s•na sunt, cùm nullo Dei amore sautiantur, cùm peregrinationis erumnam non sentiunt, cùm nullo Erga Proximum affectu languescunt; sed vulnerantur ut sanentur, quia amoris spiculis mentes Deus insensibiles Persecuteth, moxque sensibiles per ardorem charitatis Render.
Cyp. de bon. patient. Insultantium sputamina exciperet, qui sputo suo caeci oculos paulò ante formastet: coronaretur spinis, qui Martyres floribus coronat aeternis: palmis in faciem verberaretur, qui palmas veras vincentibus tribuit: spoliaretur veste terrenâ, qui indumento immortalitatis caeteros vestit: cibaretur felle, qui cibum coelestem dedit: potaretur aceto, qui poculum salutare propinavit.
Cyprus de bon. patient. Insultantium sputamina exciperet, qui sputo Sue Caeci Eyes paulò ante formastet: coronaretur spinis, qui Martyrs floribus Coronat Eternal: palmis in Face verberaretur, qui palmas veras vincentibus tribuit: spoliaretur veste terrenâ, qui indumento immortalitatis Others vestit: cibaretur fell, qui Food Celestial dedit: potaretur aceto, qui poculum salutare propinavit.
Cal. l. 4. instit. c. 14. sec. 40. Quemadmodum sacrum hunc panem coenae Domini spiritualem esse cibum videmus, suavem & delicatum non minus quàm salutiferum piis Dei cultoribus, cujus gustu sentiunt Christum esse suam vitam, quos ad gratiarum actionem erigit, quibus ad mutuam inter se charitatem exhortatio est: ita rursus in nocentissimum venenum omnibus vertitur, quorum fidem non alit: non aliter ac cibus corporalis ubi ventrem offendit vitiosis humoribus occupatum, ipse quoque vitiosus & corruptus nocet magis quàm nutrit.
Cal. l. 4. Institutio. c. 14. sec. 40. Quemadmodum sacrum hunc Bread Coenae Domini spiritualem esse Food Videmus, suavem & delicatum non minus quàm salutiferum piis Dei cultoribus, cujus gustu sentiunt Christ esse suam vitam, quos ad Gratitude actionem erigit, quibus ad mutuam inter se charitatem Exhortation est: ita Rursus in nocentissimum venenum omnibus vertitur, quorum fidem non alit: non aliter ac cibus Corporeal ubi ventrem offendit vitiosis humoribus occupatum, ipse quoque vitiosus & Corruptus nocet magis quàm Nourish.
Ignat. epist. ad Magnes. NONLATINALPHABET. Athanas. Homil. NONLATINALPHABET. Aug. de verb. Apost. ser. 25. Domini resuscitatio consecravit nobis diem Dominicum. Vide Homil. Eccl. Of the time of prayer. Hooker Eccles. polit. l. 5. sect. 70. p. 196. The morall Law requiring a sevent part throughout the age of the world to be that way employed, though with us the day be charged in regard of a new revolution begun by our Saviour Christ; yet the same proportion of time continueth which was before, because in a reference to the benefit of creation, and now much more of renovation thereunto added by him, which was the Prince of the world to come; wee are bound to account the sanctification of one day in seven, a duty which Gods immutable decree doth exact for ever.
Ignatius Epistle. ad Magnes.. Athanasius Homily. Aug. de verb. Apost. ser. 25. Domini resuscitatio consecravit nobis diem Dominicum. Vide Homily Ecclesiastes Of the time of prayer. Hooker Eccles. Politic. l. 5. sect. 70. p. 196. The moral Law requiring a sevent part throughout the age of the world to be that Way employed, though with us the day be charged in regard of a new revolution begun by our Saviour christ; yet the same proportion of time Continueth which was before, Because in a Referente to the benefit of creation, and now much more of renovation thereunto added by him, which was the Prince of the world to come; we Are bound to account the sanctification of one day in seven, a duty which God's immutable Decree does exact for ever.
De rep. l. 1. c. 8. Rex de sublimi solio demovetur, & vilissimae tabulae superpositus humi constituitur; ad quem Pontifex orationem convertens, Inspice coelum inquit, & Deum praepotentem universitatis regem intuere & agnosce: si justè imperaveris, omnia ex animi tui sententiâ consequeris, sin muneris officiique tui obliviscaris, praeceps ex alto ac sublimi loco dejectus, regali potestate & bonis omnibus spoliabere, ut ne tabula quidem haec cui insideas tibi relinquatur.
De rep. l. 1. c. 8. Rex de sublimi Solar demovetur, & vilissimae tabulae superpositus humi constituitur; ad Whom Pontifex orationem convertens, Inspect coelum inquit, & God praepotentem universitatis regem intuere & Agnosce: si justè imperaveris, omnia ex animi tui sententiâ consequeris, since muneris officiique tui obliviscaris, praeceps ex alto ac sublimi loco dejectus, regali potestate & bonis omnibus spoliabere, ut ne tabula quidem haec cui insideas tibi relinquatur.
Cyp. l. 4. ep. 5. Nec minor est martyrii gloria non publicè & inter multos periisse, cùm pereundi causa sit propter Christum: perire sufficit ad testimonium martyrii testis ille qui martyres probat & coronat. Et ib. Solus non est cui Christus in fugâ comes est, solus non est qui templum Dei servat, ubicunque fuerit sine Deo non est.
Cyprus l. 4. Epistle. 5. Nec minor est Martyr gloria non publicè & inter multos periisse, cùm pereundi causa sit propter Christ: perire sufficit ad testimonium Martyr testis Isle qui Martyrs Probat & Coronat. Et ib. Solus non est cui Christus in fugâ comes est, solus non est qui Templum Dei Servant, ubicunque fuerit sine God non est.
Plut. de ser. num. vind. Antigonus propter Demetrium, Phylenus propter Augaeum, Nestor propter Neleum poenas sustinuere. Hes. op. & diei. NONLATINALPHABET. Exod. 20.5 Visiting the sins of the fathers upon the children, unto the third & fourth generation.
Plutarch de ser. num. vind. Antigonus propter Demetrius, Phylenus propter Augaeum, Nestor propter Neleum poenas sustinuere. Hes. open. & Die.. Exod 20.5 Visiting the Sins of the Father's upon the children, unto the third & fourth generation.
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Ep. ad Sixt. Vasa irae homines sunt propter naturae bonu n creati, propter vitia s•pplicio destinati; & si vasa sint perfecta in perditionem, sibi hoc imputent.
Epistle and Sixt. Vasa irae homines sunt propter naturae bonu n creati, propter Vices s•pplicio destinati; & si vasa sint perfecta in perditionem, sibi hoc imputent.
Encharid ad Laurent. c. 100. Hoc ipso quod contra Dei voluntatem fecerunt de ipsis facta est voluntas ejus, & miro & inestabile modo non fit praeter ejus voluntatem, quod etiam contra ejus voluntatem fit, quia nec fieret, nisi sineret, nec utique nolens, sed volens, nec sineret bonus fieri male, nisi omnipotens etiam de malo facere posset benè.
Encharid and Laurent. c. 100. Hoc ipso quod contra Dei voluntatem fecerunt de Ipse facta est Voluntas His, & miro & inestabile modo non fit praeter His voluntatem, quod etiam contra His voluntatem fit, quia nec fieret, nisi sineret, nec Utique nolens, sed volens, nec sineret bonus fieri male, nisi omnipotens etiam de Malo facere posset benè.
Concil. Araus. Ad malum divinâ potestate praedestinatos non modo non dicimus, sed etiam siqui sint qui id affirmare ausint, cum summâ execratione in eos anathema dicimus.
Council. Aura. Ad malum divinâ potestate Praedestinatos non modo non dicimus, sed etiam siqui sint qui id affirmare ausint, cum summâ execratione in eos anathema dicimus.
Loc supr. cit. Potest dici dari reprobationis causam, non quae producat reprobationem activè in Deo, quia tum Deus esset passurus, sed propter quam actio terminetur ad istud objectum, &c.
Loc Supr. cit. Potest dici dari reprobationis Causam, non Quae Produceth reprobationem activè in God, quia tum Deus esset passurus, sed propter quam actio terminetur ad istud Objectum, etc.
Amb. l. de vocat. gent. c. 5. Cur illorum sit misertus non horum quae scientia potest comprehendere? liberatur pars hominum parte pereunte, & si hoc voluntatis meritis velimus ascribere, resistet innumerabilium causa populorum.
Ambassadors l. de vocat. gent. c. 5. Cur Illorum sit misertus non horum Quae scientia potest comprehendere? liberatur pars hominum parte Pereunte, & si hoc voluntatis Meritis Velimus ascribere, resistet innumerabilium causa populorum.
Aug. de verb. Dom. serm. 20. Quaeras tu rationem, ego expavescam altitudinem, tu ratiocinare, ego credam. Aug. ep. 105. ad Sixt. Cur illum potiùs quàm illum liberet aut non liberet scrutetur qui potest judiciorum ejus tam magnum profundum, veruntamen caveat praecipitium. Et l. ad Simpl. q. 2. Si quia praesciebat opera Esaui mala, proptereà praedestinavit ut serviret minori, proptereà ( scil. quia praescivit ejus opera bona) praedestinavit Jacob ut ei ma•or serviret, &c.
Aug. de verb. Dom. sermon. 20. Quaeras tu rationem, ego expavescam altitudinem, tu ratiocinare, ego Creed. Aug. Epistle. 105. and Sixt. Cur Ilum potiùs quàm Ilum liberet Or non liberet scrutetur qui potest judiciorum His tam magnum profundum, Veruntamen caveat praecipitium. Et l. ad Simple q. 2. Si quia praesciebat opera Esaui mala, proptereà praedestinavit ut serviret minori, proptereà (scil. quia praescivit His opera Bona) praedestinavit Jacob ut ei ma•or serviret, etc.
Prosper ad object. 3. Gal. Qui à sanctitate vitae per immunditiem labuntur, non ex eo necessitatem pereundi habuerunt, quia praedestinati non sunt, sed quia tales futuri ex voluntariâ praevaricatione praesciti sunt.
Prosper ad Object. 3. Gal. Qui à Sanctitude vitae per immunditiem labuntur, non ex eo necessitatem pereundi habuerunt, quia Predestinated non sunt, sed quia tales Future ex voluntariâ praevaricatione praesciti sunt.
Fulgent. l. 1. ad Mon. Iniquos quos praescivit Deus hanc vitam in peccato terminaturos, decrevit supplicio interminabili puniendos; & illos ad supplicium praedestinavit, quos à se praescivit vitio malae voluntatis discessuros, & peccata hominum Deus praescivit, quib sententiā praedestinatione dictavit.
Fulgent. l. 1. and Mon. Iniquos quos praescivit Deus hanc vitam in Peccato terminaturos, decrevit Supplicio interminabili puniendos; & Illos ad supplicium praedestinavit, quos à se praescivit vitio Malae voluntatis discessuros, & Peccata hominum Deus praescivit, quib sententiā praedestinatione dictavit.
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Valent. can. 2. Nec ipsos malos ideò perire, quia boni esse non potuerunt, sed quia boni esse noluerunt; suo { que } vitio in massâ damnationis, vel merito originali, vel etiam actuali permanserunt.
Valent. can. 2. Nec ipsos Malos ideò perire, quia boni esse non potuerunt, sed quia boni esse noluerunt; Sue { que } vitio in massâ damnationis, vel merito originali, vel etiam actuali permanserunt.
Plin. l. 2. c. 103 In Dodone Jovis fons, cum sit gelidus, si extinctae faces admoveantur, extinguit. Causs. in Parab. hist. l. 10. In Epiro esse ferunt fontem, in quo faces accenduntur extinctae.
Pliny l. 2. c. 103 In Dodone Jovis fons, cum sit gelidus, si extinctae faces admoveantur, extinguit. Causs. in Parable. hist. l. 10. In Epiro esse ferunt fontem, in quo faces accenduntur extinctae.
De laps. Si quem de tuis chatis mortalitatis exitu perdidisses, ingemisceres dolenter, & fleres, facie incultâ, veste mutatâ, neglecto capillo, vultu nubilo, ore dejecto, indicia moeroris ostenderes; animam tuam miser perdidisti, spiritualitèr mortuus es, supervivere hic tibi, & ipse ambulans funus tuum portare caepisti, & non acritèr plangis, non •ugitèr ingemiscis.
De laps. Si Whom de tuis chatis mortalitatis exitu perdidisses, ingemisceres Dolenter, & fleres, fancy incultâ, veste mutatâ, neglecto capillo, vultu nubilo, over dejecto, indicia moeroris ostenderes; animam tuam miser You have lost, spiritualitèr Mortuus es, supervivere hic tibi, & ipse Ambulans funus tuum portare caepisti, & non acritèr plangis, non •ugitèr ingemiscis.
Cyp de card. Chris. op. De interioribus fontibus egrediuntur torrentes, & super omnes delicias lachrymis nectareis anima delectatu•: non illos imbres procellosae tempestates deponunt, ros matutinus est de coelestibus stillans, & quasi unctio spiritus mentem deliniens, & post affectio se abluit, & lachrymis baptizat.
Cyprus the carded. Chris. open. De interioribus fontibus egrediuntur Torrents, & super omnes Delicias Lachrymis nectareis anima delectatu•: non Illos imbres procellosae tempestates deponunt, ros matutinus est de coelestibus stillans, & quasi Unctio spiritus mentem deliniens, & post affectio se abluit, & Lachrymis baptizat.
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Gen. 28.12. And hee dreamed, & behold a ladder set upon the earth, and the top of it reached to heaven: and behold the Angels of God ascending and descending on it.
Gen. 28.12. And he dreamed, & behold a ladder Set upon the earth, and the top of it reached to heaven: and behold the Angels of God ascending and descending on it.
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Hieron. ep. 11. Videbat scalam per quam ascendebant Angeli, & descendebant, ut nec peccator desperet salutem, nec justus de suâ virtute securus sit.
Hieron. Epistle. 11. Videbat Scalam per quam ascendebant Angeli, & Were descending, ut nec peccator desperet salutem, nec justus de suâ virtute Secure sit.
Adrianus Chamierus in ep. dedicat. Eccles. Gal. Pastor. Sicut ineunte vere cùm primùm è terrae cuniculis prodeunt serpentes ad nocendum parati, fraxinum adversus venenatos eorum morsus praesens remedium laturam educit.
Adrianus Chamierus in Epistle. Dedicate. Eccles. Gal. Pastor. Sicut ineunte vere cùm primùm è terrae cuniculis prodeunt Serpents ad nocendum Parati, fraxinum Adversus venenatos Their Morsus Praesens remedium laturam Educit.
Confes. l. 8. c. 5. Modò & modò non habent modum, quamdiu cras & cras? cur non hoc dic? cur non hac horâ finis turpitudinis meae? Ib. Verba lenta & somnolenta, modò, ecce modò, sine paululum, sed sine paululum, ibat in longum, &c.
Confess l. 8. c. 5. Modò & modò non habent modum, Quamdiu cras & cras? cur non hoc Die? cur non hac horâ finis turpitudinis meae? Ib. Verba lenta & somnolenta, modò, ecce modò, sine Paululum, sed sine Paululum, ibat in Longum, etc.
Lactant. divin. instit. l. 5. c. 6. Et quoniam regis vitta imitari obsequii quoddam genus est, abjecerunt omnes pietatem ne regi scelus exprobrare viderentur. & lib. c. 23. Homines malunt exempla quam verba, &c.
Lactant. divine. Institutio. l. 5. c. 6. Et quoniam regis vitta imitari obsequii Quoddam genus est, abjecerunt omnes pietatem ne King scelus exprobrare viderentur. & lib. c. 23. Homines Malunt exempla quam verba, etc.
Cic. Catil. 2. Quous { que } tandem abutêre Catilina patientiâ nostrâ? & Phil. 2. Qu•niam meo f•o fieri dicam P.C. & Muret. orat. Ergo hoc miseris Gallis? &c.
Cic Catil. 2. Quous { que } tandem abutêre Catilina patientiâ nostrâ? & Philip 2. Qu•niam meo f•o fieri dicam P.C. & Muret Orat. Ergo hoc miseris Gallis? etc.
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Confess. lib. 3. c. 11. Novem ferme anni sunt quibus ego in illo limo profundi & tenebris falsitatis, cum saepius surgere conarer & gravius alliderer volutatus sum.
Confess. lib. 3. c. 11. Novem ferme anni sunt quibus ego in illo limo profundi & tenebris falsitatis, cum Saepius surgere conarer & Gravius alliderer volutatus sum.
Romanos aut socios habere, aut hostes oportere, mediam viam nullam esse. Liv. Dec. 4. l. 1. Macedonum legati Aetolis; s••ò, ac nequi•qu•m cum Do•inum Romanum habebitis, socium Philippum quaeretis.
Romanos Or socios habere, Or hosts oportere, Media viam Nullam esse. Liv. Dec. 4. l. 1. Macedonum Legati Aetolis; s••ò, ac nequi•qu•m cum Do•inum Romanum habebitis, Socium Philippum quaeretis.
See Wright his motives, That Protestants have no faith, no God, no religion. Fisher his Treat. Out of the Romish Church no salvation. Bellar. apol. 8. Jacobus quia Catholicus non est, Christianus non est. W.B. his discourse entituled the Non entitie of Protestants religion.
See Wright his motives, That Protestants have no faith, no God, no Religion. Fisher his Treat. Out of the Romish Church no salvation. Bellar Apollinarian. 8. Jacobus quia Catholicus non est, Christian non est. W.B. his discourse entitled the Non entity of Protestants Religion.
His Majesties declaration: We doe therefore ratifie and confrme the said Articles, which doe containe the doctrine of the Church of E•gland, requiring all our loving subjects to continue in the uniforme profession thereof, and prohibiting the least difference from the said Articles.
His Majesties declaration: We do Therefore ratify and confrme the said Articles, which do contain the Doctrine of the Church of E•gland, requiring all our loving subject's to continue in the uniform profession thereof, and prohibiting the least difference from the said Articles.
Custodite sollicit• animas vestras, non vidistis aliquam similitudinem in die quâ Dominus vobis locutus est in Horeb in medio igne, ne fortè faciatis vobis sculptam imaginem, vel similitudinem masculi vel foeminae.
Custodite sollicit• animas Vestras, non Vidistis aliquam similitudinem in die quâ Dominus vobis Spoken est in Horeb in medio Ignite, ne fortè faciatis vobis sculptam imaginem, vel similitudinem masculi vel foeminae.
Divin instit. l. 2. c. 2. Quae igitur amentia est aut ea fingere quae ipsi postmodum timeant, aut timere quae finxerint? Non ipsos inquiunt timemus, sed cos ad quorum imaginem sunt facta, & quorum nominibus consecrata sunt: nempè, ideò timetis quod eos esse in coelo arbitramini. Neque enim si dii sunt, aliter fieri potest: cur igitur oculos in coelum non tollitis? cur ad parietes, & ligna, & lapides potiùs quàm illò spectatis ubi eos esse creditis? Hominis imago tum necessaria videtur cùm procul abest, superva•u• futura cùm praes•o adest: Dei autem cujus spiritus ac numen ubique d••••sum a•esse nunquam po••st, semper ••qu•mago supervacan•a est.
Divine Institutio. l. 2. c. 2. Quae igitur amentia est Or ea fingere Quae ipsi postmodum timeant, Or timere Quae finxerint? Non ipsos inquiunt Timemus, sed cos ad quorum imaginem sunt facta, & quorum nominibus consecrata sunt: nempè, ideò timetis quod eos esse in coelo arbitramini. Neque enim si Gods sunt, aliter fieri potest: cur igitur Eyes in coelum non tollitis? cur ad parietes, & Ligna, & lapides potiùs quàm illò spectatis ubi eos esse creditis? Hominis imago tum necessaria videtur cùm procul abest, superva•u• futura cùm praes•o adest: Dei autem cujus spiritus ac numen ubique d••••sum a•esse Never po••st, semper ••qu•mago supervacan•a est.
Lactant. loc. supr. cit. Simulachrum Dei non est illud quod digitis hominis é lapide aut aer• •l•••e materiâ fabricatur, sed ipse homo, quoniam & sentit, & movetur, & multas magnasque actione• habet. Recté Seneca in moral. Simulachra deorum venerantur, illis supplicant, illis per totum assident di•m, 〈 ◊ 〉 •stant, illis stipem jaciunt, victimas cedunt, & cùm haec tantoperé suspiciunt, fabros qui illa fece•• contemnunt.
Lactant. loc. Supr. cit. Simulacrum Dei non est illud quod digitis hominis é Lapide Or aer• •l•••e materiâ fabricatur, sed ipse homo, quoniam & Sentit, & movetur, & multas magnasque actione• habet. Recté Senecca in moral. Simulacra Gods venerantur, illis supplicant, illis per totum assident di•m, 〈 ◊ 〉 •stant, illis stipem jaciunt, victimas cedunt, & cùm haec tantoperé suspiciunt, fabros qui illa fece•• contemnunt.
About this time Doctor Carier, who came over Chaplaine with the Lord Wotton, preached a scandalous Sermon in Paris at Luxenburg house, and not long after reconciled himselfe to the Romish Church, and miscarrying first in his religion, & after in his hope of great preferments by the Cardinall Perons meanes, in great discontent ended his wretched dayes.
About this time Doctor Carrier, who Come over Chaplain with the Lord Wotton, preached a scandalous Sermon in paris At Luxenburg house, and not long After reconciled himself to the Romish Church, and miscarrying First in his Religion, & After in his hope of great preferments by the Cardinal Perons means, in great discontent ended his wretched days.
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Nat. hist. l. 8. c. 59. Quaedam animalia indigenis innoxia, advenas interimunt; ficut serpentes parvi in Tyrinthe, item in Syria angues, circa Euphratis ripas, Syros non attingunt, aut si momorderint, non sentiuntur maleficia, aliis cujusque gentis infesti avidè & cum cruciatu exammantes.
Nat. hist. l. 8. c. 59. Quaedam animalia indigenis innoxia, advenas interimunt; ficut Serpents parvi in Tyrinthe, item in Syria angues, circa Euphratis ripas, Syrians non attingunt, Or si momorderint, non sentiuntur maleficia, Others cujusque gentis infesti avidè & cum cruciatu exammantes.
Hosea 4.12. My people aske counsel at their stocks, & their staffe teacheth them: for the spirit of whoredome hath caused them to erre, and they have gone a whoring from under their God.
Hosea 4.12. My people ask counsel At their stocks, & their staff Teaches them: for the Spirit of whoredom hath caused them to err, and they have gone a whoring from under their God.
De Ira Dei, cap. 11. Non possunt in hoc mundo multi esse rectores, nec in una domo multi Domini, nec in una nave multi gubernatores, nec in uno regno multi reges, nec in uno mundo multi soles.
De Ira Dei, cap. 11. Non possunt in hoc mundo multi esse Rectores, nec in una domo multi Domini, nec in una nave multi Governors, nec in Uno regno multi reges, nec in Uno mundo multi soles.
Decad. 1. l. 1. Conserus manibus cum non motus tantum corporum agitatioque anceps telorum armorumque, sed vulnera quoque & sanguis spectaculo essent duo Romani, super alium alius vulnerati, tribus Albanis expirantes corruerunt, ad quorū casum cum conclamasset gaudio Albanus exercitus, Romanas legiones jam spes tota nondum tamen cura deseruerat, exanimes vitae unius quem tres Curiatii circumsteterant. Forte is integer fuit, ut universis solus nequaquam par sic adversus singulos ferox, ergo ut segregaret pugnam eorum capessit fugam, ratus secuturos ut quemque vulnere affectum corpus sineret jam aliquantum spatri ex eo loco ubi pugnatum est anfugerat, cum respiciens videt magnis intervallis sequentes unum haud procul ab sese abesse in cum magno impetu rediit. Et dum Albanus exercitus inclamat Curiatiis ut opem ferant fratri, jam Horatius coeso hoste victor secundam pugnam petebat tum clamore qualis ex inspirato faventium solet Romani adjuvant militem suum, & ille defungi proelio festinat prius, itaque quam alter qui nec procul aberat consequi posset, & alterum Curiatium confixit, jamque equato marte singuli supererant: sed nec spe, nec viribus pares male sustinenti arma gladium supernè jugulo defigit, jacentem spoliat.
Decad. 1. l. 1. Conserus manibus cum non motus Tantum corporum agitatioque anceps telorum armorumque, sed vulnera quoque & sanguis spectaculo essent duo Romani, super Alium alius vulnerati, tribus Albanis expirantes corruerunt, ad quorū casum cum conclamasset gaudio Albanus Exercitus, Romanas Legiones jam spes tota Nondum tamen Cure deseruerat, Exanimes vitae unius Whom tres Curiatii circumsteterant. Forte is integer fuit, ut universis solus Nequaquam par sic Adversus singulos ferox, ergo ut segregaret pugnam Their capessit fugam, ratus secuturos ut quemque vulnere affectum corpus sineret jam aliquantum spatri ex eo loco ubi pugnatum est anfugerat, cum respiciens videt magnis Intervals Sequentes Unum haud procul ab seize abesse in cum magno impetu Redit. Et dum Albanus Exercitus inclamat Curiatiis ut opem ferant fratri, jam Horatius coeso host victor secundam pugnam petebat tum Noise qualis ex inspirato faventium Solent Romani adjuvant militem suum, & Isle defungi proelio Festinat prius, itaque quam alter qui nec procul aberat consequi posset, & alterum Curiatium confixit, jamque equato mart Singuli supererant: sed nec See, nec viribus pares male sustinenti arma Gladium supernè jugulo defigit, jacentem spoliat.
Aug. l. 18. de civit. Dei, c. 20. Rom• altera Babylon, & prioris filia. Ibid. Vives in comment. Hieronym. epist. ad Marcellam. Non aliam existimat describi à Johanne in Apocalypsi Babylonem, quàm urbem Romam.
Aug. l. 18. de Civit. Dei, c. 20. Rom• altera Babylon, & prioris filia. Ibid Vives in comment. Jerome. Epistle. ad Marcellam. Non aliam existimate describi à John in Apocalypse Babylonem, quàm urbem Rome.
In fest. dedic. Tantò nobis debet esse devotior, quanto est familiarior. Nam caeteras quidem solemnitates cum aliis ecclesiis habemus communes, haec nobis est propria, ut necesse sit à nobis vel à nemine celebrari.
In fist. Dedicate. Tantò nobis debet esse devotior, quanto est familiarior. Nam Caeteras quidem solemnitates cum Others Ecclesiis habemus communes, haec nobis est propria, ut Necessary sit à nobis vel à Nemine celebrari.
Hom. 1. in. Cant. Singulis quibusque sensibus animae singula quae { que } Christus efficitur: idcirco verum lumen, ut habeant animae quo illuminentur: idcirco verbū, ut habeant aures quod audiant: idcirco panis vitae, ut habeat gustus quod degustet: idcirco unguentum & nardus, ut habeat odoratus animae fragrantiam verbi: idcirco & palpabilis & verbum caro dicitur, ut possit interioris animae manus contingere de verbo vitae.
Hom. 1. in. Cant Singulis quibusque sensibus Spirits singula Quae { que } Christus efficitur: Idcirco verum lumen, ut habeant Spirits quo illuminentur: Idcirco verbū, ut habeant aures quod Audient: Idcirco Paris vitae, ut habeat Gustus quod degustet: Idcirco Unguentum & nardus, ut habeat Odoratus Spirits fragrantiam verbi: Idcirco & palpabilis & verbum Caro dicitur, ut possit interioris Spirits manus contingere de verbo vitae.
Lib. 1. de civit. Dei, c. 12. Omnia ista curatio funeris, conditio sepultu•ae pompa exequia•um m•gis sun• solatia vivorum quàm subsidia mortuorum. Et c. 13. Si enim paterna vestis & annulus tantò charior est posteris, quantò erga parentes major est affectus, nullo modo spernanda sunt corpora, quae utique multo familiarius atque conjunctius quàm quaelibet indumenta gestamus.
Lib. 1. de Civit. Dei, c. 12. Omnia ista Curatio funeris, Condition sepultu•ae pompa exequia•um m•gis sun• solatia vivorum quàm Subsidia Mortuorum. Et c. 13. Si enim paterna Clothing & annulus tantò Charior est Posteris, quantò Erga Parents Major est affectus, nullo modo spernanda sunt corpora, Quae Utique Much familiarius atque conjunctius quàm Quaelibet Indumenta gestamus.
Plin nat. hist. l. 2. c. 63. Haec nascentes excipit, natos alit novissimè complexa gremio jam reliquà naturà abdicatos, tum maximé ut mater operiens, nomen prorogat ti•ulis, &c.
Pliny nat. hist. l. 2. c. 63. Haec Nascentes excipit, natos alit novissimè complexa gremio jam reliquà naturà abdicatos, tum maximé ut mater operiens, Nome prorogat ti•ulis, etc.
1 Cor. 12.4, 5, 8. There are differences of administrations, but the same Lord: and diversitie of gifts, but the same spirit. For to one is given by the same spirit, the word of wisdome, unto another the word of knowledge, by the same spirit.
1 Cor. 12.4, 5, 8. There Are differences of administrations, but the same Lord: and diversity of Gifts, but the same Spirit. For to one is given by the same Spirit, the word of Wisdom, unto Another the word of knowledge, by the same Spirit.
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Aug. hom. de Pent. Nunc ipsa substantia sacri defluxit unguenti, cujus fragrantia totius orbis latitudo impleretur; & iterum adfuit hoc die fidelibus, non per gratiam visitationis & operationis, sed per praesentiam majestatis.
Aug. hom. de Pent. Nunc ipsa Substance sacri defluxit Unguent, cujus fragrantia totius Orbis latitudo impleretur; & iterum adfuit hoc die fidelibus, non per gratiam visitationis & operationis, sed per praesentiam majestatis.
Serm. in die Pent. Si celebramus sanctorum solennia, quanto magis ejus à quo habuerunt ut sancti essent, quotquot fuerunt sancti? si veneramur sanctificatos, quanto magis sanctificatorem?
Sermon in die Pent. Si celebramus sanctorum Solennia, quanto magis His à quo habuerunt ut sancti essent, quotquot fuerunt sancti? si veneramur sanctificatos, quanto magis sanctificatorem?
Aug. hom. de Pent Sicut 50. post pascha die lex lata fuit manu Dei scripta in tabulis lapideis: ita spiritus, cujus officium erat eam cordibus inscribere, condem diebus post resurrectionem Christi, qui est pascha nostrum, implevit, quod in legis promulgatione figuratum erat.
Aug. hom. the Penned Sicut 50. post pascha die lex lata fuit manu Dei Scripta in Tables lapideis: ita spiritus, cujus officium erat eam cordibus inscribere, condemn diebus post resurrectionem Christ, qui est pascha nostrum, implevit, quod in Legis promulgatione figuratum erat.
Greg. tert. pas. Omnes quos implet, & columbae simplicitate mansuetos, & igne zeli ardentes exhibet. Et ib. Intus arsit ignibus amoris, & foras accensus est zelo severitatis: causam populi apud Deum lachrymis, causam Dei apud populum gladiis allegabat, &c.
Greg. Tert. pas. Omnes quos Implet, & columbae Simplicity mansuetos, & Ignite Zeli ardentes exhibet. Et ib. Intus arsit ignibus amoris, & foras accensus est Zeal severitatis: Causam People apud God Lachrymis, Causam Dei apud Populum gladiis allegabat, etc.
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Orig. in Cant. Conspicit Sponsa Sponsum, qui conspectus statim abscessit, & frequenter hoc in toto carmine facit, quod nisi quis patiatur non potest intelligere: saepe, Deus est testis, Sponsum mihi adventate conspexi, & mecum esse, & subitò recedentem invenire non potui.
Origin in Cant Conspicit Sponsa Sponsum, qui conspectus Immediately abscessit, & frequenter hoc in toto carmine facit, quod nisi quis patiatur non potest intelligere: saepe, Deus est testis, Sponsum mihi adventate conspexi, & mecum esse, & subitò recedentem invenire non potui.
John 15.26. When the comforter is come, whom I will send unto you from the Father. Act. 1.5. Yee shall be baptized with the holy Ghost, not many dayes hence.
John 15.26. When the comforter is come, whom I will send unto you from the Father. Act. 1.5. Ye shall be baptised with the holy Ghost, not many days hence.
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Salv. de gubern. lib. 1. Tanta est Majestatis sacrae, & tam tremenda reverentia, ut non solùm illa quae contra religionem nostram dicuntur horrete, sed etiam quae pro religione ipsi dicimus cum grandi metu dicere debeamus.
Salvation the gubern. lib. 1. Tanta est Majestatis Sacrae, & tam Tremenda Reverence, ut non solùm illa Quae contra religionem nostram dicuntur horrete, sed etiam Quae Pro Religion ipsi dicimus cum Grandi metu dicere debeamus.
Bernard. serm. de Pent. Sunt dispertitae linguae propter multiplices cogitationes, sed earum multiplicitas, & uno lumine veritatis, & uno charitatis fervore fit tanquam ignis.
Bernard. sermon. de Pent. Sunt dispertitae linguae propter multiplices Cogitations, sed earum multiplicitas, & Uno lumine veritatis, & Uno charitatis fervore fit tanquam ignis.
C•rysol. serm. de Pent. Nova lucis fulgura corusc•runt, & micantium splendor linguarū: igneae ut scirent quod loquerentur, linguae ut loquerentur quod scirent.
C•rysol. sermon. de Pent. Nova lucis Fulgura corusc•runt, & micantium splendour linguarū: igneae ut scirent quod loquerentur, linguae ut loquerentur quod scirent.
Tract. 99. in Johan. Non magis ad unitatem personae spiritui sancto hic ignis fuit conjunctus, ut ex illo & Deo una persona constaret, quam columba, Matth. 3. ista enim facta sunt de creaturâ serviente, non de ipsâ dominante naturà.
Tract. 99. in John. Non magis ad unitatem personae Spiritui sancto hic ignis fuit conjunctus, ut ex illo & God una persona constaret, quam Columbam, Matthew 3. ista enim facta sunt de creaturâ serviente, non de ipsâ dominant naturà.
Hieron. in hunc locum. Quem•dmodum si quis peregre proficis••ns aliquid pignoris ei quem diligit derelinquit, ut quoti•scunque illud vid •t, possit ejus beneficia & amicitias memorare, quod ille si perf•ctè dilexit, non potest sine ingente desid•rio videre vel •etu.
Hieron. in hunc locum. Quem•dmodum si quis peregre proficis••ns Aliquid pignoris ei Whom diligit derelinquit, ut quoti•scunque illud vid •t, possit His Benefices & amicitias memorare, quod Isle si perf•ctè dilexit, non potest sine ingente desid•rio To see vel •etu.
In ep. ad Cor. 1. c. 11. Materialis, qui debet sumi parcè, dari largè: sacramentalis, qui debet sumi innocenter, tractari reverentèr: spiritualis, scilicet passionis vel poenitentiae, qui debet sumi libenter, sustineri laetanter: vituperabilis, qui debet estundi simplicitèr.
In Epistle. ad Cor. 1. c. 11. Materialis, qui debet sumi parcè, dari largè: Sacramental, qui debet sumi Innocent, tractari reverentèr: spiritualis, scilicet passionis vel poenitentiae, qui debet sumi Libenter, sustineri laetanter: vituperabilis, qui debet estundi simplicitèr.
Cypr. ep. 54. Quomodo provocamus eos in confessione nominis Christi sanguinem suum fundere, si iis militaturis Christi sanguinem denegamus? aut quomodo ad Martyrii poculum idoneos facimus, si non eos prius ad bibendum in Ecclesiâ poculum jure communicationis admittimus?
Cyprus Epistle. 54. Quomodo provocamus eos in Confessi Nominis Christ sanguinem suum Fundere, si iis militaturis Christ sanguinem denegamus? Or quomodo ad Martyr poculum Idoneus facimus, si non eos prius ad bibendum in Ecclesiâ poculum jure communicationis admittimus?
Gratian. de consecrat. distinct. 2. Quotidié Eucharistiam dominicam accipere, nec laudo, nec vitupero; omnibus tamen dominicis communicandum hortor Ibid. Qui in natali Domini Paschate & Pentecoste non communicaverint, catholici non credantur, nec inter catholicos habeantur.
Gratian. de consecrate. distinct. 2. Quotidié Eucharistiam dominicam accipere, nec laudo, nec vitupero; omnibus tamen dominicis communicandum Hortor Ibid Qui in Natal Domini Pasch & Pentecost non communicaverint, Catholici non credantur, nec inter catholicos habeantur.
Part. 3. q. 63. art. 1. Ideò ad Sacramenti hujus integritatem duo concurrunt, scilicet, spiritualis cibus & potus. Et q. 80. art. 12. Ex parte ipsius Sacramenti convenit, quod utrumque sumatur, corpus scilicet & sanguis, quia in utroque consistit perfectio Sacramenti.
Part. 3. q. 63. art. 1. Ideò ad Sacrament hujus integritatem duo concurrunt, scilicet, spiritualis cibus & Potus. Et q. 80. art. 12. Ex parte Himself Sacrament convenit, quod utrumque sumatur, corpus scilicet & sanguis, quia in utroque consistit Perfection Sacrament.
Bonavent. in 4. sent. dist. 11. part. 2. art. 1. Perfecta refectio non est in parte tantùm, sed in utroque: ideò non in uno tantùm perfectè signatur Christus ut reficiens, sed in utroque.
Bonaventure. in 4. sent. Dist. 11. part. 2. art. 1. Perfecta refectio non est in parte tantùm, sed in utroque: ideò non in Uno tantùm perfectè signatur Christus ut reficiens, said in utroque.
Bodin. l. 4. de rep. c. 7. Majores Herculem Celticum senem effingebant, ex cujus ore catenarum maxima vis ad aures infinitae multitudinis perveniret, &c.
Bodin. l. 4. de rep. c. 7. Majores Herculem Celticum senem effingebant, ex cujus over catenarum maxima vis ad aures Infinitae multitudinis perveniret, etc.
Lorin. in Act. c. 2. Dicitur dolor de peccato admisso, quod est compunctio, vel quia aperitur cordis apostema, vel quia vulneratur cor amore Dei, vel quia daemon dolore & invidiâ sauciatur.
Lorin. in Act. c. 2. Dicitur dolour de Peccato admisso, quod est Compunction, vel quia aperitur Cordis apostema, vel quia vulneratur cor amore Dei, vel quia daemon dolore & invidiâ sauciatur.
Lorin. comment. in Act. c. 2. Aliàs notatum est quoties Petri cum aliis Apostolis mentio fit, Petrum primo loco poni tanquam ducem, ideoque nunc Judaei omnes ad illum se convertunt. & in c. 1. v. 13. Facit ad Petri primatum non mediocriter, quod tum Lucas in isto capite, sicut in Evangelio, texens Apostolorum catalogum, ut etiam Matthaeus & Marcus, primum ante omnes nominant.
Lorin. comment. in Act. c. 2. Alias notatum est How often Petri cum Others Apostles Mentio fit, Peter primo loco Poni tanquam ducem, The reason why nunc Judaei omnes ad Ilum se convertunt. & in c. 1. v. 13. Facit ad Petri primatum non mediocriter, quod tum Lucas in isto capite, sicut in Evangelio, texens Apostolorum Catalog, ut etiam Matthew & Marcus, primum ante omnes nominant.
Baron. ad an. 34. p. 303. Eadem virtus umbrae corporis Petri tradita, quae & corpori, ut cognoscamus tantam gratiarū copiā Petro collatam, ut eadem dona in successoribus, qui referunt personam Petri, propagari Deus voluerit.
Baron. ad nias. 34. p. 303. Same virtus umbrae corporis Petri tradita, Quae & corpori, ut cognoscamus Tantam gratiarū copiā Peter collatam, ut Same dona in successoribus, qui referunt Personam Petri, propagari Deus voluerit.
Aug. conf. l. 8. c. 12. Surgens ab Alypio ut flerem, de vicinâ domo audivi vocem, Tolle, lege: tum cogitabam puerine solebant tale aliquid cantare, nec occurrebat audivisse me. Uspiam represso impetu lachrymarū, surrexi, interpretans me divinitùs doceri codicem aperire & legere. Itaque reversus ad locum ubi sedebat Alypius, ibi enim posucram codicem, aperui & legi in caput quo conjecti sunt oculi mei, Rom. 13. Non in comessationibus, &c. Rem Alypio indicavi, petit videre quod legissem, & ostendit ultrà quàm ego legeram quod sequitur, Infirmū in fide assumite, quod ille ad se retulit.
Aug. Confutation. l. 8. c. 12. Surgens ab Alypio ut flerem, de vicinâ domo audivi vocem, Take, lege: tum cogitabam puerine Solebant tale Aliquid cantare, nec occurrebat audivisse me. Uspiam represso impetu lachrymarū, Surrexi, interpretans me divinitùs doceri codicem aperire & Legere. Itaque Reversed ad locum ubi Sedebat Alypius, There enim posucram codicem, aperui & Legi in caput quo conjecti sunt oculi mei, Rom. 13. Non in comessationibus, etc. Remembering Alypio indicavi, petit To see quod legissem, & ostendit ultrà quàm ego legeram quod sequitur, Infirmū in fide assumite, quod Isle ad se retulit.
Ex Aquinate in supplement. Humilitas mentis inter spem & timorem annihilans peccatum: nam ut vermis qui nascitur in ligno lignum exest, ita dolor ex peccato peccatum ipsum absumit.
Ex Saint thomas aquinas in supplement. Humilitas mentis inter spem & timorem annihilans peccatum: nam ut vermis qui nascitur in ligno lignum exest, ita dolour ex Peccato peccatum ipsum absumit.
Cont. Helvid. c. 7. Scriptura divina dicit fratres, 1. naturâ, 2. gente, 3. cognatione, 4 affectu: quod postremum dividitur in spirituale & commune: spirituale, quo omnes Christiani fratres vocantur; commune, quo omnes homines ex uno patre nati pari inter se germanitate conjunguntur.
Cont. Helvid. c. 7. Scripture Divine dicit Brothers, 1. naturâ, 2. Gente, 3. cognation, 4 affectu: quod postremum dividitur in spiritual & commune: spiritual, quo omnes Christians Brothers vocantur; commune, quo omnes homines ex Uno patre Nati Pair inter se germanitate conjunguntur.
Pro. 6.16, 19. These sixe things doth the Lord hate, yea seven are abomination unto him: a false witnesse that speaketh lies, and he that soweth discord among brethren.
Pro 6.16, 19. These sixe things does the Lord hate, yea seven Are abomination unto him: a false witness that speaks lies, and he that Soweth discord among brothers.
In. Act. c. 2. Concionis fructum refert Lucas, ut scramus non modo in lingu•rum varietate ex•rtam fuisse spiritus sancti virtutem, sed in eorum etiam cordibus qui credebant.
In. Act. c. 2. Concious Fruit refert Lucas, ut scramus non modo in lingu•rum varietate ex•rtam Fuisse spiritus sancti virtutem, sed in Their etiam cordibus qui Credebant.
Calv. in Act. Hoc poenitentiae initium est, imo ad pietatem ingressus, tristitiam ex peccatis nostris concipere, ac malorum nostrorum sensu vulnerari: quādiù enim securi sunt homines, fieri non potest ut seriò animum attendant ad doctrinam; sed compunctioni accedere debet promptitudo ad parendum. Compuncti fuerunt Cain & Judas, sed obstitit desperatio, quo minùs se Deo subjicerent; nam mens horrore occupata, nihil aliud quam fugere Deum potest.
Calvin in Act. Hoc poenitentiae Initium est, imo ad pietatem ingressus, tristitiam ex peccatis nostris concipere, ac malorum nostrorum sensu vulnerari: quādiù enim Security sunt homines, fieri non potest ut seriò animum attendant ad Doctrinam; sed compunctioni accedere debet promptitudo ad parendum. Compuncti fuerunt Cain & Judas, sed obstitit desperatio, quo minùs se God subjicerent; nam Mens horror occupata, nihil Aliud quam Fugere God potest.
Cyp. ep. 1. Incumbamus igitur gemitibus assiduis, & deprecationibus crebris: haec enim sunt arma coelestia, quae stare & perseverare fortiter faciunt; haec sunt munimenta spiritualia & tela divina, quae protegunt nos. Et serm. de laps. Oportet transigere vigiliis noctes, tempus omne lachrymosis lamentationibus occupare stratos solo adhaerere cineri, in cilicio volutari & sordibus.
Cyprus Epistle. 1. Incumbamus igitur gemitibus assiduis, & deprecationibus crebris: haec enim sunt arma coelestia, Quae stare & perseverare fortiter faciunt; haec sunt munimenta spiritualia & Tela Divine, Quae protegunt nos. Et sermon. de laps. Oportet transigere vigiliis Noctes, Tempus omne lachrymosis lamentationibus occupare stratos solo adhaerere cineri, in Cilicio volutari & sordibus.
Aug. l. 20. cont. Faust. Manic. c. 11. Secundum praesentiam spiritualē? nullo modo pati illa possit secundum praesentiam corporalem? simul in sole, & luna, & cruce esse non possit.
Aug. l. 20. contentedly. Faust. Manic. c. 11. Secundum praesentiam spiritualem? nullo modo pati illa possit secundum praesentiam corporalem? simul in sole, & luna, & Cruce esse non possit.
Gor. in Luc. c. 19. Christus quater flevit, 1. in nativitate, Sap. 7. Primam vocem nobis similem emisit plorans. 2. In Lazari suscitatione, Joh. 11. Lacrymatus est Jesus. 3. in hac solenni processione, flevit super eam. 4. in passione, Heb. 5. Haec sunt quatuor flumina quae de Paradiso prodierunt, Gen. 2. ad totius mundi, 1. ablutionem. 2. refrigerationem. 3. foecundationem. 4. potationem.
Gor. in Luke c. 19. Christus quater Flevit, 1. in Nativity, Sap. 7. Primam vocem nobis similem Emitted plorans. 2. In Lazari suscitatione, John 11. Lacrymatus est jesus. 3. in hac Solenni procession, Flevit super eam. 4. in passion, Hebrew 5. Haec sunt quatuor flumina Quae de Paradiso prodierunt, Gen. 2. ad totius mundi, 1. ablutionem. 2. refrigerationem. 3. foecundationem. 4. potationem.
Calv. harm. in evang. Sicut è coelo descendit Christus carne humanâ indutus, ut divinae salutis testis esset, & minister, vere humanos induit affectus; quatenus susceptae functioni intererat, quatenus datus erat huic populo minister in salutem, pro officii sui ratione illius exitium deploravit. Deus erat fateor, sed quoties oportuit doctoris officio fungi, quievit, ac se quodammodo abscondidit deitas.
Calvin harm. in Evangelist. Sicut è coelo descendit Christus Carnem humanâ Indutus, ut Divinae Salutis testis esset, & minister, vere humanos induit affectus; quatenus susceptae functioni intererat, quatenus Datus erat huic populo minister in salutem, Pro Officii sui ratione Illius Exitium deploravit. Deus erat Fateor, said How often Opportune Doctoris Officio fungi, quievit, ac se quodammodo abscondidit deitas.
Cypr. ep. 16. Compatior & condoleo fratribus nostris, qui lapsi & p•rsecutionis infestatione prostrati, & partem nostrorum viscerum secum trahentes acrem dolorem suis vulneribus intulerunt. Et l. de laps. Cum plangentibus plango, cum deflentibus d•fleo, cum prostratis f•atribus me quoque prostravit affectus.
Cyprus Epistle. 16. Compatior & condoleo fratribus nostris, qui Lapsi & p•rsecutionis infestatione Prostrati, & partem nostrorum viscerum secum trahentes acrem dolorem suis vulneribus intulerunt. Et l. the laps. Cum plangentibus Plango, cum deflentibus d•fleo, cum prostratis f•atribus me quoque prostravit affectus.
Salvian de Dei gubern. l. 6. Confundebatur vox morientium, & vox bacch•nti••m, & vix discerni poterat plebis ejulatus qui fiebat in bello, & sonus populi qui clamabat in circo.
Salvian de Dei gubern. l. 6. Confundebatur vox morientium, & vox bacch•nti••m, & vix discerni poterat plebis ejulatus qui fiebat in bello, & Sound People qui Clamabat in circo.
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Cypr. ep. 1. Exprimi satis non potest quanta ista exultatio fuit. & quant• laetitia cum de vobis prospera & fortia comperissemus, ducem te illic conf•ssionis frat•ib•s extitisse, sed & confessionem ducis de consensione fratrum creviss•, &c. Et Ep. 5. In com•uni g•udio Ecclesiae Episcopi portio m•jor est, Ecclesiae enim gloria Praepositi gloria est.
Cyprus Epistle. 1. Exprimi satis non potest quanta ista exultatio fuit. & quant• Laetitia cum de vobis prospera & Fortia comperissemus, ducem te illic conf•ssionis frat•ib•s extitisse, said & confessionem ducis de consension fratrum creviss•, etc. Et Epistle 5. In com•uni g•udio Ecclesiae Bishops portio m•jor est, Ecclesiae enim gloria Praepositi gloria est.
De gr•t. & lib arbitr. c. 3. Sed & ill• ignorantia quae non est eorum qui scire nolunt, sed eorum qui tantum simpliciter nesciunt, neminem sic excusat ut sempiterno igne non ardeat.
De gr•t. & lib arbiter. c. 3. Said & ill• ignorantia Quae non est Their qui Scire Nolunt, sed Their qui Tantum simpliciter nesciunt, neminem sic excusat ut sempiterno Ignite non Ardeat.
De gubern. Dei lib 4 Quanto minore periculo illi per Daemonia p•jerant, quàm nos per Christum? Et nunquid tam criminosa est Hunnorum impudi•itia, quam nostra? nunquid tam rep chensibilis Almanni ebrietas, quam Christi•ni?
De gubern. Dei lib 4 Quanto Lesser periculo illi per Daemonia p•jerant, quàm nos per Christ? Et Whether tam criminosa est Huns impudi•itia, quam nostra? Whether tam rep chensibilis Almanni Ebrietas, quam Christi•ni?
Amb. l. 2. de Isaac. Ille oculus est per quem Deum videmus, ille dextera est per quam Deo offerimus, ille os nostrum est per quod Patrem alloquimur.
Ambassadors l. 2. de Isaac. Isle oculus est per Whom God Videmus, Isle dextera est per quam God offerimus, Isle os nostrum est per quod Patrem alloquimur.
