A godly sermon preached at Paules Crosse the 31. day of October 1591. By VVilliam Fisher, Master and keeper of the hospitall of Ilford in Essex. ... Seene and allowed
for Malachi was the last Prophet in Israell, and after him there was noe moe, vntill Iohn Baptiste came. It is thought of some, that the Lord in his wrath,
for Malachi was the last Prophet in Israel, and After him there was no more, until John Baptiste Come. It is Thought of Some, that the Lord in his wrath,
as a misterye for their good, which was this, that they should the more instantly and feruentlye looke for & longe after the King of Prophetes, Jesus Christ him self.
as a mystery for their good, which was this, that they should the more instantly and fervently look for & long After the King of prophets, jesus christ him self.
But howsoeuer it was, of this I am well assured, Malachi performed his function, so fully and so faithfully, that he was reputed generallye to haue béene an Angell sent downe from Heauen, rather then a man borne and bred vpon the earth.
But howsoever it was, of this I am well assured, Malachi performed his function, so Fully and so faithfully, that he was reputed generally to have been an Angel sent down from Heaven, rather then a man born and bred upon the earth.
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Gregorye 1. being Bishop of Rome, when he sawe certaine English children brought thether to be solde, asked of what countrey they were, it was answered Angli. Englishe children, where vpon the alluded thus, Immo Angeli qui vultu nitent vt Angeli, Nay rather they are Angelles,
Gregory 1. being Bishop of Rome, when he saw certain English children brought thither to be sold, asked of what country they were, it was answered Angli. English children, where upon the alluded thus, Immo Angeli qui vultu nitent vt Angeli, Nay rather they Are Angels,
yet looke we vpon the perfourmance of his office & function, and then we shall finde that non solum vultu ▪ sedctiam spiritu nitet vt Angelus, not onely in countenaunce,
yet look we upon the performance of his office & function, and then we shall find that non solum vultu ▪ sedctiam spiritu nitet vt Angelus, not only in countenance,
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otherwise he would neuer haue wrought such a sudden and straunge conuersion in suche a senseles and generall corruption, wherin both Priest and Prophet were far from all signes of grace,
otherwise he would never have wrought such a sudden and strange conversion in such a senseless and general corruption, wherein both Priest and Prophet were Far from all Signs of grace,
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ver. 6. Chap. 1. They offered vncleane bread vpō the Alter of the Lord, and yet they said, wherein haue we polluted it? Verse. 7. Chapter. 1. they sacrificed the corrupt, the blinde, the lame, the sick, such as they durst not present to a mortall Prince,
ver. 6. Chap. 1. They offered unclean bred upon the Altar of the Lord, and yet they said, wherein have we polluted it? Verse. 7. Chapter. 1. they sacrificed the corrupt, the blind, the lame, the sick, such as they durst not present to a Mortal Prince,
ver. 14. chap. 1. They were out of the way, they caused many to fall by the lawe, they brake the couenant of Leui, ver. 8. chap. 2. They defiled the holynes of the Lord,
ver. 14. chap. 1. They were out of the Way, they caused many to fallen by the law, they brake the Covenant of Levi, ver. 8. chap. 2. They defiled the holiness of the Lord,
and maried the daughters of a straunge God, ver. 11. chap. 2. To be shorte they said that euerye one that dooth euill, is good in the sight of the Lord, and he deliteth in them. ver. 17. chap. 2.
and married the daughters of a strange God, ver. 11. chap. 2. To be short they said that every one that doth evil, is good in the sighed of the Lord, and he delighteth in them. ver. 17. chap. 2.
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And nowe for the people, did not the Lorde himselfe charge & accuse them, that they were soothsayers, adulterers, false swearers, detainers of the hirelings wages, oppressours of the widowes and the fatherles, ver. 5. chap. 3. such Atheists that they said, it is in vaine to serue God.
And now for the people, did not the Lord himself charge & accuse them, that they were soothsayers, Adulterers, false swearers, detainers of the hirelings wages, Oppressors's of the Widows and the fatherless, ver. 5. chap. 3. such Atheists that they said, it is in vain to serve God.
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ver. 14. chap. 3. Such Mammonistes that they would néeds know what profit they should haue by kéeping his Commandements ver. 14. ibi. And such rakehels, that they counted the proude, blessed:
ver. 14. chap. 3. Such Mammonists that they would needs know what profit they should have by keeping his commandments for. 14. There. And such rakehels, that they counted the proud, blessed:
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Secondly, a thréefolde comforte and encouragement which the Lorde gaue them, to procede in their Repentance. 1. Because he hearkened and heard them. 2. For that he caused a booke of Remebrance to be writen &c.
Secondly, a threefold Comfort and encouragement which the Lord gave them, to proceed in their Repentance. 1. Because he harkened and herd them. 2. For that he caused a book of Remembrance to be written etc.
THen spake they which feared the Lorde, &c. So mightie and effectuall were the Prophets woords, in the heartes of as manye as feared the Lord, that by and by thereupon, they conferred about the reformation of their lyues,
THen spoke they which feared the Lord, etc. So mighty and effectual were the prophets words, in the hearts of as many as feared the Lord, that by and by thereupon, they conferred about the Reformation of their lives,
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Deare Neighbours we haue often and desperatly prouoked the Lords wrath against vs, and needes must wée grant our selues guilty of all the crimes whereof Malachi doth accuse vs. What shall we doo then? We are now called to repentance.
Dear Neighbours we have often and desperately provoked the lords wrath against us, and needs must we grant our selves guilty of all the crimes whereof Malachi does accuse us What shall we do then? We Are now called to Repentance.
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ver. 7. chap. 3. All this notwithstanding shall wee still runne on with remorse? Why then the wrathe of God, must néedes come vpon the children of disobedience.
ver. 7. chap. 3. All this notwithstanding shall we still run on with remorse? Why then the wrath of God, must needs come upon the children of disobedience.
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Whereby (right Honorable, and dearelye beloued) wee may s•e and obserue, not onelye that the feare of the Lord is a wel-spring of life, to auoid the snares of death,
Whereby (right Honourable, and dearly Beloved) we may s•e and observe, not only that the Fear of the Lord is a wellspring of life, to avoid the snares of death,
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and pearceth, & cutteth, wheresoeuer it commeth, euen to the hard bones and marrow, for so saith the Apostle Hebrewes. 4. And therfore so it preuailed with this people, that it wrought in them a resolute conference for their conuersion, and bettering of their conuersations.
and pierceth, & cutteth, wheresoever it comes, even to the hard bones and marrow, for so Says the Apostle Hebrews. 4. And Therefore so it prevailed with this people, that it wrought in them a resolute conference for their conversion, and bettering of their conversations.
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Haue not the mountaines trembled, & the foundatiōs of ye earth béen shakē in your daies Haue not bloodthirstye conspirators swarmed like grashoppers, here at home in our own bosomes? Haue not the furious executioners of Gods vengeance couered our seas, with their ships,
Have not the Mountains trembled, & the foundations of the earth been shaken in your days Have not bloodthirstye conspirators swarmed like grasshoppers, Here At home in our own bosoms? Have not the furious executioners of God's vengeance covered our Seas, with their ships,
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lyke so many trūpets sounded daily in your eares, that tribulation & anguish, wéeping & gnashing of téeth, vnquenchable fire, vtter darknes, the worme y• neuer dieth,
like so many trumpets sounded daily in your ears, that tribulation & anguish, weeping & gnashing of tooth, unquenchable fire, utter darkness, the worm y• never Dieth,
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naye as there was neuer that good or grace wroght to reclame these Israelites, but the Lord hath vouchsafed the like or greater to vs. So what euill was there committed by them in Malachies time,
nay as there was never that good or grace wrought to reclaim these Israelites, but the Lord hath vouchsafed the like or greater to us So what evil was there committed by them in Malachies time,
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but it is doubled and tripled by vs in these daies? and that in such measure, both in Priest and People, beginne where you will, that it can not but irk our harts to think of it,
but it is doubled and tripled by us in these days? and that in such measure, both in Priest and People, begin where you will, that it can not but irk our hearts to think of it,
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& what is this, but with the Priestes of Israell to offer vncleane bread, and to present our worst gifts and to sacrifice the halt and maimed vnto him who is a great King.
& what is this, but with the Priests of Israel to offer unclean bred, and to present our worst Gifts and to sacrifice the halt and maimed unto him who is a great King.
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and cushins vnder the elbowes of sinners, and what is this, but to say with the Priestes of •uda, that euery one that doth euill, is good in the sight of the Lord? Some of vs are brainsicke and fantasticall,
and cushions under the elbows of Sinners, and what is this, but to say with the Priests of •uda, that every one that does evil, is good in the sighed of the Lord? some of us Are brainsick and fantastical,
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and euen like Narcissus, are not only in loue with our owne shadows, but wedded to our owne pestilent conceits? so that no reason can perswade vs, or aswage them:
and even like Narcissus, Are not only in love with our own shadows, but wedded to our own pestilent conceits? so that no reason can persuade us, or assuage them:
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Some of vs are bitter & contentious, making ruptures in the Church, our tender mother, like so many vipers, deuouring one another, more like wolues then shéepherdes:
some of us Are bitter & contentious, making ruptures in the Church, our tender mother, like so many vipers, devouring one Another, more like wolves then shéepherdes:
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And the misery whereof Lactantius complaineth, Gladium quisque habet, quo hostem feriat, sed nemo clypeum, quo sedefendat, euery one hath a swoorde whereby he may strike his enemie,
And the misery whereof Lactantius Complaineth, Gladium Quisque habet, quo hostem feriat, sed nemo clypeum, quo sedefendat, every one hath a sword whereby he may strike his enemy,
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but no man hath a shéelde whereby he may defend him selfe. And the misery whereof Barnard complaineth, Omnes amici, & omnes inimici: omnes necessarij, & omnes aduersarii: omnes domestici, & nulli pacifici:
but no man hath a shield whereby he may defend him self. And the misery whereof Barnard Complaineth, Omnes Friends, & omnes Inimici: omnes necessarij, & omnes aduersarii: omnes Domestici, & None Pacifici:
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Atys, Craesus sonne was dumbe, & neuer spake in al his life (as Herodotus reports) & yet when he saw Cyrus about to cutte his fathers throat, he burst out into these spéeches,
Atys, Croesus son was dumb, & never spoke in all his life (as Herodotus reports) & yet when he saw Cyrus about to Cut his Father's throat, he burst out into these Speeches,
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And the damnable wretchednes of our time wherein is it not sutable with the wickednes of Israell? Neuer pride more disdainfull, neuer ambition more presumpteous, neuer couetousnes more insatiable.
And the damnable wretchedness of our time wherein is it not suitable with the wickedness of Israel? Never pride more disdainful, never ambition more presumptuous, never covetousness more insatiable.
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For there are some suche merciles oppressours among you, that build fair houses, with the bloody sobs and sighs of their poore neighbours, whose liuinges they haue taken ouer their heads,
For there Are Some such merciless Oppressors's among you, that built fair houses, with the bloody sobs and sighs of their poor neighbours, whose livings they have taken over their Heads,
There are some suche pilling extorsioners, that if it were possible they could finde in their hartes with Flauius Vespasianus, vectigall ex vrina capere.
There Are Some such pilling extortioners, that if it were possible they could find in their hearts with Flauius Vespasianus, vectigall ex vrina capere.
and the milke of the children, yea with Achilles, they can finde in their heartes, to set on sale the dead bodye of Hector, •ay rather the deare bought soules of Gods saints.
and the milk of the children, yea with Achilles, they can find in their hearts, to Set on sale the dead body of Hector, •ay rather the deer bought Souls of God's Saints.
They are not ashamed with Cirus in hope of gaine to dig vp the very graues of the dead ▪ nor with Dionisius to deface the most auncient ▪ & goodly monumentes that are,
They Are not ashamed with Cyrus in hope of gain to dig up the very graves of the dead ▪ nor with Dionysius to deface the most ancient ▪ & goodly monuments that Are,
To be shorte, there are some, and the most parte of you al grown to such cursed Atheisme and infidelity with these Israelites, that no Religion hath any relish in your heartes,
To be short, there Are Some, and the most part of you all grown to such cursed Atheism and infidelity with these Israelites, that no Religion hath any relish in your hearts,
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O strange infidelity, the roote and branches of all misery, alas how hath this hellish bramble ouergrowne and ouerspread the Lordes vyneyarde here in England? O the plague of all plagues, our vnbeleeuing hartes, this makes you that ye will not be warned,
O strange infidelity, the root and branches of all misery, alas how hath this hellish bramble overgrown and overspread the lords vineyard Here in England? O the plague of all plagues, our unbelieving hearts, this makes you that you will not be warned,
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but do as you do, or rather that you care not what you do, this hath made you more incredulus then the diuils in hell, Qui credunt et contremiscun•, which beleue and tremble.
but do as you do, or rather that you care not what you do, this hath made you more incredulus then the Devils in hell, Qui credunt et contremiscun•, which believe and tremble.
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or a common lier, or a starke Idiote, should but bring you tydings that you and all other magistrates, you and all other lawyers, you and al other marchants, you and al other riche men, you and all other Artificers, you and all other Husbandmē, are what? in a flat praemunire, you woulde then looke about you,
or a Common liar, or a stark Idiot, should but bring you tidings that you and all other Magistrates, you and all other Lawyers, you and all other Merchants, you and all other rich men, you and all other Artificers, you and all other Husbandmen, Are what? in a flat praemunire, you would then look about you,
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and lay your heads together, and speake euery one to his Neighbour, and finding it true, would neuer eat meat that should do you good nor take any good nights rest,
and lay your Heads together, and speak every one to his Neighbour, and finding it true, would never eat meat that should do you good nor take any good nights rest,
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Heereby then maye you measure the misthiefe of infidelitye, for all our preaching & teaching (as verye fooles and Idiotes as you accompt vs) is to no other end,
Hereby then may you measure the misthiefe of infidelity, for all our preaching & teaching (as very Fools and Idiots as you account us) is to no other end,
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Pars. 2. ANd the Lord hearkned and heard it & •. Here you are to consider, of a thréefolde comforte and encouragement, which they receiued from the Lord.
Pars. 2. ANd the Lord hearkened and herd it & •. Here you Are to Consider, of a threefold Comfort and encouragement, which they received from the Lord.
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Who would not frame him selfe to the lyke conference, and penitent conformity? No no, dearely beloued, our God is not like to Baall, he can heare you be sure,
Who would not frame him self to the like conference, and penitent conformity? No no, dearly Beloved, our God is not like to Baal, he can hear you be sure,
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but it is in his eares like the shirlest noise of a trumpet. For he is non vocis, sed cordis auditor, not the hearer of the voice onelye, but of the heart to.
but it is in his ears like the shirlest noise of a trumpet. For he is non Vocis, sed Cordis auditor, not the hearer of the voice only, but of the heart to.
And he can heare before men speak, for he said to Moyses, quid clamas ad me? why cryest thou to mée? And yet he spake not a worde, only he sighed and groned.
And he can hear before men speak, for he said to Moses, quid clamas ad me? why Christ thou to me? And yet he spoke not a word, only he sighed and groaned.
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Deut. 1. and so did Dauids enemies, for they cryed out for aide, and were not heard, 2. Sam. 22. and it was ment of such miscreants, where it is said, that God heareth not sinners.
Deuteronomy 1. and so did David enemies, for they cried out for aid, and were not herd, 2. Sam. 22. and it was meant of such miscreants, where it is said, that God hears not Sinners.
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& woulde haue no naye, but still cryed Reuenge me on my aduersary, Luke. 18. or it is lyke that same sorrowfull womā of Canaan which followed our Sauiour Christe, crauing the health of her daughter so instantly, that the disciples said, Demitte eā quia clamat post nos, Dismisse her for she crieth after vs, Mat. 15. Did not the Lord tell Caine, that the voice of his brothers bloode cryed vnto him from the earth? and what a fearefull Judgement had he? Gen. 4. And the bloode of all the Priests whome Saul slew so butcherlike for affecting Dauid, neuer ceast crying out for due vengeance,
& would have no nay, but still cried Revenge me on my adversary, Lycia. 18. or it is like that same sorrowful woman of Canaan which followed our Saviour Christ, craving the health of her daughter so instantly, that the Disciples said, Dimity eā quia Proclaim post nos, Dismiss her for she cries After us, Mathew 15. Did not the Lord tell Cain, that the voice of his Brother's blood cried unto him from the earth? and what a fearful Judgement had he? Gen. 4. And the blood of all the Priests whom Saul slew so butcherlike for affecting David, never ceased crying out for due vengeance,
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vntill Saul with his owne hands, sheathed his owne sworde in his owne bowels, 1. Sam. 31. And what an outcrye made ▪ the innocent bloode of Naboth, shedde by the practise of Iezabel, and was not her rewarde thereafter? when her pride had a fall, her necke was broken,
until Saul with his own hands, sheathed his own sword in his own bowels, 1. Sam. 31. And what an outcry made ▪ the innocent blood of Naboth, shed by the practice of Jezebel, and was not her reward thereafter? when her pride had a fallen, her neck was broken,
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2. Kin. 9. The innocencie of Zachary the preist (murthered by Ioas King of Iuda ) cryed so loud for vengeance, that the Lord brought the Kings own blood vpon his owne head,
2. Kin. 9. The innocence of Zachary the priest (murdered by Joash King of Iuda) cried so loud for vengeance, that the Lord brought the Kings own blood upon his own head,
and take héede yée cunning deep wittes how with false accusation and subtill packing, you ly in waite to ease your dogged stomacks, by shedding your neighbours blood.
and take heed the cunning deep wits how with false accusation and subtle packing, you lie in wait to ease your dogged stomachs, by shedding your neighbours blood.
An other voice which the Lord will heare and that very quickely, is the crye of the poore or oppressed, be they widowes or fatherles, be they fréendles or succourles:
an other voice which the Lord will hear and that very quickly, is the cry of the poor or oppressed, be they Widows or fatherless, be they fréendles or succourless:
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So that our mercifull God is not like those Lacedemonian Ephori, certaine retchlesse magistrates, which heard mens peticions they cared not how, belike with their haruest eares.
So that our merciful God is not like those Lacedaemonian Ephori, certain retchless Magistrates, which herd men's petitions they cared not how, belike with their harvest ears.
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But he is like himselfe, id est, is full of compassion, and tender in affection towarde the distressed, to whome all good Magisstrats and Justices ought in this respect to be lyke.
But he is like himself, id est, is full of compassion, and tender in affection toward the distressed, to whom all good Magisstrats and Justices ought in this respect to be like.
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and you may read in Samuell how strangelye Absalon stale away the hearts of the men of Israell from Dauid his Father, by complaint that there was none to heare them,
and you may read in Samuel how strangely Absalom stale away the hearts of the men of Israel from David his Father, by complaint that there was none to hear them,
For otherwise, as nothing els brought Philippe to his deaths wound, but because he wold not hear the cōplaint of Pausanias. And as nothing wrought that maine confusion vpon the Lacedemonian estate, that neuer could be recouered,
For otherwise, as nothing Else brought Philip to his death's wound, but Because he would not hear the complaint of Pausanias. And as nothing wrought that main confusion upon the Lacedaemonian estate, that never could be recovered,
Which is doubtlesse a great faulte in our Courts in England, both ecclesiastical & ciuil, that it is so long before poore mens causes can come to hearing.
Which is doubtless a great fault in our Courts in England, both ecclesiastical & civil, that it is so long before poor men's Causes can come to hearing.
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And therefore to be plaine, I lyke not this same Ad idem in proximum, which is so much vsed among the Ciuilians, nor these same néedeles and trifling Demurrars, which are so ordinary, among the cōmon Lawyers:
And Therefore to be plain, I like not this same Ad idem in Proximum, which is so much used among the Civilians, nor these same needless and trifling Demurrars, which Are so ordinary, among the Common Lawyers:
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Lastly, the Lord heareth the voice of the penitent, nay, the very breath and the least thought in his heart, tending to repentance. And therfore it is said:
Lastly, the Lord hears the voice of the penitent, nay, the very breath and the least Thought in his heart, tending to Repentance. And Therefore it is said:
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And therfore this is a flat dash to that peeuish reason of the papists which tell vs that as a mortall Prince must be laboured vnto by meanes and mediatours,
And Therefore this is a flat dash to that peevish reason of the Papists which tell us that as a Mortal Prince must be laboured unto by means and mediators,
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for our first encouragement to drawe vs on to repentāce, for that the Lord vouchsafeth to hearken and hear all them, which haue but any motion of so happy a purpose.
for our First encouragement to draw us on to Repentance, for that the Lord vouchsafeth to harken and hear all them, which have but any motion of so happy a purpose.
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ANd a booke of remembrance was writtē before him. &c. Let vs now in these words consider of that which was a second cōfort & encouragemēt for this people to procede in their repentance.
ANd a book of remembrance was written before him. etc. Let us now in these words Consider of that which was a second Comfort & encouragement for this people to proceed in their Repentance.
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how much he deliteth in al penitent sinners, which assone as euer they forsake sin, he will embrace & honor in his bottomles and abundant mercy.
how much he delighteth in all penitent Sinners, which As soon as ever they forsake since, he will embrace & honour in his bottomless and abundant mercy.
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yet they were the people which became penitent, and turned vnto the Lord, at the preching of Malachi, & therefore some cause why all posterity should be encouraged, not only to follow their example,
yet they were the people which became penitent, and turned unto the Lord, At the preaching of Malachi, & Therefore Some cause why all posterity should be encouraged, not only to follow their Exampl,
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We read of certaine stones of remembrāce, which being ingrauen with the names of the children of Israell, and set in golde, Aron was to weare that he might remember them to Godwards.
We read of certain stones of remembrance, which being engraved with the names of the children of Israel, and Set in gold, Aron was to wear that he might Remember them to Godwards.
And we finde that there was a sacrifice of Remembrance, made by fire, for a sweete sauour vnto the Lord, to signifie that God will not forget him that offereth it, Leuit. 2. And we vnderstand of a Saboth of Remembrance to be obserued,
And we find that there was a sacrifice of Remembrance, made by fire, for a sweet savour unto the Lord, to signify that God will not forget him that Offereth it, Levites 2. And we understand of a Sabbath of Remembrance to be observed,
And who can be ignorant of Absalons piller of remembrance, which he erected, because he had no sonne to kepe his name in memorie? But what this booke of Remembrance should importe, that wee doe not so easelye perceiue.
And who can be ignorant of Absalons pillar of remembrance, which he erected, Because he had no son to keep his name in memory? But what this book of Remembrance should import, that we do not so Easily perceive.
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and to the same effect it is, that this booke was ordained for this people ▪ to be as it were their Passeouer, to auoid and escape the dayes of miserye, which the Lorde did threaten, to bring vpon them.
and to the same Effect it is, that this book was ordained for this people ▪ to be as it were their Passover, to avoid and escape the days of misery, which the Lord did threaten, to bring upon them.
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Then consider againe and againe, of that which is written, in 20. Apoc. ver, 12. Wherin the glorious maiesty of our Sauiour Jesus Christ, is moste truely described,
Then Consider again and again, of that which is written, in 20. Apocalypse ver, 12. Wherein the glorious majesty of our Saviour jesus christ, is most truly described,
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But now what are these bookes that shall be opened before the booke of lyfe be opened? doubtles these thrée, the booke of the Lawe, the booke of the Gospell, and the booke of Conscience.
But now what Are these books that shall be opened before the book of life be opened? doubtless these thrée, the book of the Law, the book of the Gospel, and the book of Conscience.
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First the booke of the Law shal be opened, and laid before vs, that it maye appeare what duetye we ought to haue done towardes God and man through loue.
First the book of the Law shall be opened, and laid before us, that it may appear what duty we ought to have done towards God and man through love.
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And euen as Moyses commāded the Leuites to put this booke in the side of the Arke, that it might be for a witnes against them, when they disobeyed the same.
And even as Moses commanded the Levites to put this book in the side of the Ark, that it might be for a witness against them, when they disobeyed the same.
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Secondly the booke of the Gospell shal be opened, that thereby it may appear what mercy, what grace, what frée pardon, what remission of sinne, what imputation of righteousnes,
Secondly the book of the Gospel shall be opened, that thereby it may appear what mercy, what grace, what free pardon, what remission of sin, what imputation of righteousness,
Then shall all the benefites of his bitter passion be laid open before your eyes, and you shall sée that he was debased himselfe, to haue brought you to honour:
Then shall all the benefits of his bitter passion be laid open before your eyes, and you shall see that he was debased himself, to have brought you to honour:
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so the day may come, that you will be glad•• 〈 … 〉e in your harts, that the 〈 … 〉 rascall a•d ab••ct minister among vs all (as you 〈 … 〉 •• vs) might be suffered to bring y•u euen the least all drop of the water of lyfe, ye a the least comfort of the Gospell to refresh your 〈 … 〉 〈 … 〉les,
so the day may come, that you will be glad•• 〈 … 〉e in your hearts, that the 〈 … 〉 rascal a•d ab••ct minister among us all (as you 〈 … 〉 •• us) might be suffered to bring y•u even the least all drop of the water of life, you a the least Comfort of the Gospel to refresh your 〈 … 〉 〈 … 〉les,
Thirdlye the booke of Conscience shall be opened, and shewe what abhominable sinnes we haue done and committed ▪ Conscientia Codex est; in quo quotidiana conscrib〈 … 〉r peccata ▪ •aith Chrisost. in Psa. 50. The conscience is a booke where in a mans dayly sins are written.
Thirdly the book of Conscience shall be opened, and show what abominable Sins we have done and committed ▪ Conscientia Codex est; in quo Quotidian conscrib〈 … 〉r Peccata ▪ •aith Chrysostom in Psa. 50. The conscience is a book where in a men daily Sins Are written.
Therfore keepe this boke well & cleare frō the blots and blemishes of sinne, and then the reward thereof will be so strong and substantiall on thy side, y• it is called mille testes, a thousand witnesses:
Therefore keep this book well & clear from the blots and blemishes of sin, and then the reward thereof will be so strong and substantial on thy side, y• it is called mille testes, a thousand Witnesses:
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This made the Father (I meane Adam ) a cr•ep•ish in Paradice, and this made him say Abscondi me, Gen. 3. This made, the sonne I meane, Caine a runnagate,
This made the Father (I mean Adam) a cr•ep•ish in Paradise, and this made him say Abscondi me, Gen. 3. This made, the son I mean, Cain a runagate,
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and so restlesse that hee durst abide noe where, for feare his throat should be cut, ▪ Gen. 4. This made Ionas conuey him selfe into the bottome of the shippe, thinking there to hyde him selfe from the booke of his owne Gauled conscience.
and so restless that he durst abide no where, for Fear his throat should be Cut, ▪ Gen. 4. This made Ionas convey him self into the bottom of the ship, thinking there to hide him self from the book of his own Galled conscience.
This made Iudas betake himselfe to the halter, because he coulde not abide to see the abhominable treacherye hee had committed against the innocent bloode of Jesus.
This made Iudas betake himself to the halter, Because he could not abide to see the abominable treachery he had committed against the innocent blood of jesus.
This made Ecebolus that turne cote heretike to cast him selfe downe before the Church and to detest him selfe, saying Calcate me in sipidum salem, Trample vpon me vnsauorye salt that I am.
This made Ecebolus that turn coat heretic to cast him self down before the Church and to detest him self, saying Calcate me in sipidum salem, Trample upon me unsavoury salt that I am.
Now then if it be such a feareful & horrible thing to looke into the booke of a guilty conscience in this life, what shame and confusion shal ouerwhelme vs, in the lyfe to come? when nothing shall be concealed,
Now then if it be such a fearful & horrible thing to look into the book of a guilty conscience in this life, what shame and confusion shall overwhelm us, in the life to come? when nothing shall be concealed,
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The booke of the Gospell, to shewe what we ought to haue beleeued: and the book of our owne consciences, to shew what abominable sins we haue committed:
The book of the Gospel, to show what we ought to have believed: and the book of our own Consciences, to show what abominable Sins we have committed:
what followeth? Then shal the booke of lyfe, which is here called the booke of Remembraunce be opened, wherein the Lord, hath set downe vpon record whatsoeuer good thing we haue done,
what follows? Then shall the book of life, which is Here called the book of Remembrance be opened, wherein the Lord, hath Set down upon record whatsoever good thing we have done,
First, the Names of all Gods Saints and seruants, and this is apparant by the wordes of Moyses, Exod. 32. 32. If thou wilt not forgiue thē, I pray thee race my name out of the booke of lyfe, which thou hast written.
First, the Names of all God's Saints and Servants, and this is apparent by the words of Moses, Exod 32. 32. If thou wilt not forgive them, I pray thee raze my name out of the book of life, which thou hast written.
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as had don him hye seruice at any time, wer vsually written, and as he finding that Mardocheus had discouered two traitours which sought to laye violent hands vpon the King, caused him to be honored, by putting on his owne rich apparel,
as had dONE him high service At any time, were usually written, and as he finding that Mordecai had discovered two Traitors which sought to say violent hands upon the King, caused him to be honoured, by putting on his own rich apparel,
for the supplanting and subuerting of the enemies of his trueth will he not recorde our names in his book? will he not giue vs the rich robes of his innocencie? and the royall crowne of his euerlasting glorye? Read you the 2. of the Re ▪ and you shall see, that the Lord doeth professe this fauour:
for the supplanting and subverting of the enemies of his truth will he not record our names in his book? will he not give us the rich robes of his innocence? and the royal crown of his everlasting glory? Read you the 2. of the Re ▪ and you shall see, that the Lord doth profess this favour:
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Very notably he tolde the Church of Ephesus that heknew her workes, her labor and her patience &c. And so he tolde the church of Smirna, the Church of Pergamus, and the Church of Thyatyra, that he knew not onely what yet they had done,
Very notably he told the Church of Ephesus that heknew her works, her labour and her patience etc. And so he told the Church of Smyrna, the Church of Pergamos, and the Church of Thyatira, that he knew not only what yet they had done,
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and therefore Dauid saith: Thou haste counted my wandrings, & put my teares into thy bottle, are they not in thy register? Ps. 56. 8. Can there, be a greater comfort then this when wee are brought to the stake to bee burnt,
and Therefore David Says: Thou haste counted my wanderings, & put my tears into thy Bottle, Are they not in thy register? Ps. 56. 8. Can there, be a greater Comfort then this when we Are brought to the stake to be burned,
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or to the sworde to be cut as flesh to the potte, or to the wilde horsses to be torne in a thousand peeces? Let the butcherlike tirants glut their hartes by making ashes of our bodies,
or to the sword to be Cut as Flesh to the pot, or to the wild Horses to be torn in a thousand Pieces? Let the butcherlike Tyrants glut their hearts by making Ashes of our bodies,
for so much doth the wordes of our Sauiour Christ importe, Math. 25. Who shall say to them on the right hand, Come ye blessed of my Father inherite ye the kingdome prepared for you frō the foūdation of the world,
for so much does the words of our Saviour christ import, Math. 25. Who shall say to them on the right hand, Come you blessed of my Father inherit you the Kingdom prepared for you from the Foundation of the world,
and say, Lord When sawe we thee anhongred, &c. Then shall he answer and say, Verely, in asmuche as you haue done it to one of the least of these my brethren, ye haue done it vnto me.
and say, Lord When saw we thee anhongred, etc. Then shall he answer and say, Verily, in asmuch as you have done it to one of the least of these my brothers, you have done it unto me.
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We see that Princes haue their bookes of Subsidies, of Beneuolence, of priuye Seales, wherein they set down whatsoeuer good they receiue at the hands of their Subiects, by free gift or vpō lone or lending.
We see that Princes have their books of Subsidies, of Benevolence, of privy Seals, wherein they Set down whatsoever good they receive At the hands of their Subjects, by free gift or upon lone or lending.
Therefore ye rich men, out with your subsidie, extend your beneuolences, and send abroad your priuye seale money, the Lord will not forget it, he will not faile but set it downe in his booke of Remembrance.
Therefore you rich men, out with your subsidy, extend your benevolences, and send abroad your privy seal money, the Lord will not forget it, he will not fail but Set it down in his book of Remembrance.
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For I speake not for my selfe, and other• my brethren, which thankes be to God are prouided for sufficiently to do any seruice appliable to our calling, without beeing chargeable to you:
For I speak not for my self, and other• my brothers, which thanks be to God Are provided for sufficiently to do any service appliable to our calling, without being chargeable to you:
But for fellowes in Colleges, and other poore students in the vniuersities, men of rare knowledge and singuler guifts, which being enioyned to supply this place, are not more often sent for,
But for Fellows in Colleges, and other poor Students in the universities, men of rare knowledge and singular Gifts, which being enjoined to supply this place, Are not more often sent for,
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and Maie••trats of th• famous cittie of London, •• impar•• •ou〈 … 〉berality and ye•rly contribution, in 〈 … 〉 〈 … 〉 ▪ I know• • •o•e learned 〈 … 〉 godly B•shop, which in my hearing ▪ hath not onely promised before ▪ 〈 … 〉 ▪ but 〈 … 〉ed before God to giue a good portion for••er towardes thi• so good a purpose ▪ 〈 … 〉 I am sure it will bee a• freelye and thorowlye performed ▪ make triall when you please ▪
and Maie••trats of th• famous City of London, •• impar•• •ou〈 … 〉berality and ye•rly contribution, in 〈 … 〉 〈 … 〉 ▪ I know• • •o•e learned 〈 … 〉 godly B•shop, which in my hearing ▪ hath not only promised before ▪ 〈 … 〉 ▪ but 〈 … 〉ed before God to give a good portion for••er towards thi• so good a purpose ▪ 〈 … 〉 I am sure it will be a• freely and thoroughly performed ▪ make trial when you please ▪
And albeit perhaps you will not pre•ent him yet the cause being so reasonable and important, I hope God will stirre vp your harts, not to be long or much behinde him ▪
And albeit perhaps you will not pre•ent him yet the cause being so reasonable and important, I hope God will stir up your hearts, not to be long or much behind him ▪
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and learning to the ignorant ▪ You haue many goodly hospitals endewed, wherein yo• •e•e me and allowe Phisick to the 〈 … 〉 ▪ ••rger• to the sore, meate to the hungry, drink to the thirsty, cloaths to the naked houseroom for the h〈 … 〉ourles ▪ and good and godly education to Orphanes and infants.
and learning to the ignorant ▪ You have many goodly hospitals endued, wherein yo• •e•e me and allow Physic to the 〈 … 〉 ▪ ••rger• to the soar, meat to the hungry, drink to the thirsty, clothes to the naked houseroom for the h〈 … 〉ourles ▪ and good and godly education to Orphans and Infants.
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And will you bestow nothing vppon the blessed Pypes, and sugred Conduites which bring you the water of lyfe? You cannot bring water a quarter of a myle, to the Cittie, without your own great charges.
And will you bestow nothing upon the blessed Pipes, and sugared Conduits which bring you the water of life? You cannot bring water a quarter of a mile, to the city, without your own great charges.
And doo you thinke it reason that the water of life should be brought you, 40 ▪ or 50. myles at other mens charges? Consider but of the excellency thereof,
And do you think it reason that the water of life should be brought you, 40 ▪ or 50. miles At other men's charges? Consider but of the excellency thereof,
To be shorte, as Varro writeth of Zame, a fountaine in Affrica, that it runneth with such sweete singing noise, that thereby bothe men and beasts are allured to drinke of it:
To be short, as Varro Writeth of Same, a fountain in Africa, that it Runneth with such sweet singing noise, that thereby both men and beasts Are allured to drink of it:
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and gratious Conduites as comes from the Vniuersities ▪ are moste pleasant and of maruellous force, to allure all men, bothe cleane and vncleane, to taste of them,
and gracious Conduits as comes from the Universities ▪ Are most pleasant and of marvelous force, to allure all men, both clean and unclean, to taste of them,
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Wherefore the vertue and excellencie of this water, being so singuler, and soueraigne as you haue heard ▪ I hope it will not grudge you with all spéede to prouide that it maye haue moste frée and plentifull passage to this Cittie, thorow your Christian relief and lyberalitye.
Wherefore the virtue and excellency of this water, being so singular, and sovereign as you have herd ▪ I hope it will not grudge you with all speed to provide that it may have most free and plentiful passage to this city, thorough your Christian relief and lyberalitye.
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or prouided for it: two and fifty poundes a yere, would bountifully performe it, a good parte whereof (as I haue toulde you) a Reuerend and moste learned Bishoppe meaneth to yeld:
or provided for it: two and fifty pounds a year, would bountifully perform it, a good part whereof (as I have told you) a Reverend and most learned Bishop means to yield:
and so make vppe the somme, out of your common treasurye for the cittie, you should not onely be thankfully remembred in this place vnto the worlds end,
and so make up the sum, out of your Common treasury for the City, you should not only be thankfully remembered in this place unto the world's end,
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And hereof what better testimony, then this present Scripture, The Lord caused a booke of Remembraunce to be written, &c. It is doubtles a great and gratious fauour when the Lord sayeth, At what time soeuer a sinner shall repent, I will blot his wickednes out of my Remembrance, Ezech. 18.
And hereof what better testimony, then this present Scripture, The Lord caused a book of Remembrance to be written, etc. It is doubtless a great and gracious favour when the Lord Saith, At what time soever a sinner shall Repent, I will blot his wickedness out of my Remembrance, Ezekiel 18.
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but also at the last and most de•adfull time, be tide what shall, come the day of the Lord neuer so glowmingly, sound the trumpet neuer so fear fully, arrise the dead neuer so sinfully, approch the deuils neuer so fiearsly smoake the mountaines melt the hilles, tremble the earth, vanishe the sea, flash and flame the whole vn•uersall worlde, neuer so furiously,
but also At the last and most de•adfull time, be tide what shall, come the day of the Lord never so glowmingly, found the trumpet never so Fear Fully, arise the dead never so sinfully, approach the Devils never so fiearsly smoke the Mountains melt the hills, tremble the earth, vanish the sea, flash and flame the Whole vn•uersall world, never so furiously,
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and thought vpon his name, let all the woorkers of Iniquitye which forget God, and put farre from the• the euill day, which saith in their hartes ▪ tush ▪ God hath forgotten, hee wil not sée it, which are at their leagues with death,
and Thought upon his name, let all the workers of Iniquity which forget God, and put Far from the• the evil day, which Says in their hearts ▪ tush ▪ God hath forgotten, he will not see it, which Are At their leagues with death,
No, No, Ieremie telleth them plaine enough where they shal be writen, euen in the dust or in the earth Ier. 17. and why? because they haue forsaken the Lord, the fountaine of liuing waters.
No, No, Ieremie Telleth them plain enough where they shall be written, even in the dust or in the earth Jeremiah 17. and why? Because they have forsaken the Lord, the fountain of living waters.
for that is written and set downe in another kinde of booke then we haue yet spoken off, I meane the blacke booke of Gods most bitter vengeance, wherof Ezechel speaketh Chap. 2. Which indeede is written within and without,
for that is written and Set down in Another kind of book then we have yet spoken off, I mean the black book of God's most bitter vengeance, whereof Ezechel speaks Chap. 2. Which indeed is written within and without,
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ANd they shall be vnto me saith the Lorde for a flocke. &c. In these words the Israelites are mightely encouraged to procede in their repentaunce, with a mercifull promise of the Lords protection, wherein most gratiouslye he giues thē warrantise of two things.
ANd they shall be unto me Says the Lord for a flock. etc. In these words the Israelites Are mightily encouraged to proceed in their Repentance, with a merciful promise of the lords protection, wherein most gratiouslye he gives them warrantise of two things.
Ab NONLATINALPHABET euocare, for the manner of the Athenians was, when they woulde haue the people assembled to heare the sentence of the Senate, to send foorth a cryer to call vpon thē and so to •u•l them out from the rascal sorte of the people:
Ab evocare, for the manner of the Athenians was, when they would have the people assembled to hear the sentence of the Senate, to send forth a crier to call upon them and so to •u•l them out from the rascal sort of the people:
& kéep his couenāt, then they should be his flock or chief tresure aboue al people, Ex. 19. let this then stand •or one of the most happiest prerogatiues of the flock of Christ, that it is & will be assembled at the sounde of his heauenlye worde, from the rascall hearde of goates.
& keep his Covenant, then they should be his flock or chief treasure above all people, Ex. 19. let this then stand •or one of the most Happiest prerogatives of the flock of christ, that it is & will be assembled At the sound of his heavenly word, from the rascal heard of Goats.
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so it is continued and kept together thorow vnity and christian loue, which is the bond of perfection ▪ This is like the folde that coopes vp the shepe together,
so it is continued and kept together thorough unity and christian love, which is the bound of perfection ▪ This is like the fold that coops up the sheep together,
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And therefore in the behalf of Jesus Christ our head shepehearde, I beséeche you, and for your owne saluations sake, I require you and charge you al to take heed how by scismes and sects ye seeke to scatter the flocke of Christ,
And Therefore in the behalf of jesus christ our head shepherd, I beseech you, and for your own salvations sake, I require you and charge you all to take heed how by Sicms and Sects you seek to scatter the flock of christ,
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Alas, alas, it was not lawfull to break a bone of Christes naturall bodye, but hée that breaketh the peace of the Church, breaketh the verye backebone of his misticall body.
Alas, alas, it was not lawful to break a bone of Christ's natural body, but he that breaks the peace of the Church, breaks the very backbone of his mystical body.
But they which practise to deuide the Church, what do they else, but teare his cote off his backe? and rent in sonder his tender harte? Wherefore as nature forced the right mother to abhorre the deuiding of her owne childe.
But they which practise to divide the Church, what do they Else, but tear his coat off his back? and rend in sunder his tender heart? Wherefore as nature forced the right mother to abhor the dividing of her own child.
Fourthlye, this flocke is sure to be guided, and directed by the Lordes owne hand, Hee shall lead mee in the pathes of righteousnes, saith Dauid. Psa, 23. And againe, Thou art with me: thy rod and thy staffe comforte me.
Fourthly, this flock is sure to be guided, and directed by the lords own hand, He shall led me in the paths of righteousness, Says David. Psa, 23. And again, Thou art with me: thy rod and thy staff Comfort me.
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Was not Iacob comforted against Esau, by an host of Angels? Gen. 32. Was not Elizeus sauegarded by an army of Angels from the Assirians? 2. King. 6. Was not our blessed Sauiour Christe himselfe ministred vnto by Angels? Math. 4. Moste wonderfull is the protection, and most tender is the care which the Lord hath ouer his flocke.
Was not Iacob comforted against Esau, by an host of Angels? Gen. 32. Was not Elisha safeguarded by an army of Angels from the Assyrians? 2. King. 6. Was not our blessed Saviour Christ himself ministered unto by Angels? Math. 4. Most wonderful is the protection, and most tender is the care which the Lord hath over his flock.
But to make the Angels garde vs, and to pitch round about vs for our safetye, what an vnspeakeable prerogatiue is it of his incomparable mercye and bottomles compassion towardes the shéepe of his pasture?
But to make the Angels guard us, and to pitch round about us for our safety, what an unspeakable prerogative is it of his incomparable mercy and bottomless compassion towards the sheep of his pasture?
But what is it the nere, or wherein are wee the better? when in the meane time our Sauiour Christ telleth his disciples, that their estate in this lyfe shall be Tanquam Oues in medio Luporum,
But what is it the never, or wherein Are we the better? when in the mean time our Saviour christ Telleth his Disciples, that their estate in this life shall be Tanquam Oues in medio Luporum,
As shepe in the middest of Wolues, Math. 10. Is this all the care he hath of his flock? to leaue it in such a case in the middes of Wolues? Tush, take we no care,
As sheep in the midst of Wolves, Math. 10. Is this all the care he hath of his flock? to leave it in such a case in the mids of Wolves? Tush, take we no care,
And so much Chrisostome saith, Plurimos morsus ab us accipientes non solum non consumuntur, sed et illos conuertunt, receiuing many bytings of them, they are not only not deuoured, but they euē conuert thē. And this is surely miraculous.
And so much Chrysostom Says, Plurimos Morsus ab us accipientes non solum non consumuntur, sed et Illos conuertunt, receiving many bitings of them, they Are not only not devoured, but they even convert them. And this is surely miraculous.
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It were a wonder to heare that a sheepe should turne a Wolfe into a sheepe (I warrant you that Ouid in all his Metamorphosis hathe none suche) But it is not vnlikelye nor vnpossible that one of the Lordes sheepe may of an Heretike make a good Christian,
It were a wonder to hear that a sheep should turn a Wolf into a sheep (I warrant you that Ovid in all his Metamorphosis hath none such) But it is not unlikely nor unpossible that one of the lords sheep may of an Heretic make a good Christian,
and of a tyrant a good Magistrat, which is al one in effect. And therefore Chrisostome saith, multo mirabilius est et maius, transmutare mentes eorum, quam interficere eos.
and of a tyrant a good Magistrate, which is all one in Effect. And Therefore Chrysostom Says, Much mirabilius est et May, transmutare mentes Their, quam interficere eos.
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The Apostle Andrewe reclaiming Maximilla from Idolatrie to Christianity, notwithstanding the displeasure and furye of her Husband Ageas, did he not turne a Woulfe into a shéepe?
The Apostle Andrew reclaiming Maximilla from Idolatry to Christianity, notwithstanding the displeasure and fury of her Husband Agas, did he not turn a Wolf into a sheep?
The Apostle Iames by his wonderfull constancy, wrought a wounderfull feate, that is ouercame and rauished the wretch that accused him before the magistrates ▪ into so muche that he knew no better waye to make him amendes,
The Apostle James by his wonderful constancy, wrought a wonderful feat, that is overcame and ravished the wretch that accused him before the Magistrates ▪ into so much that he knew no better Way to make him amends,
In that S. Steuen prayed for them that stoned him to death. In that •. Andrew beeing fastned to the Crosse, reioysed t•ereat, and tould Ageas the tyraunt to his teeth Sicrucem horruissem, maiestatem et gloriam crucis Christi nunquam predicassem.
In that S. Stephen prayed for them that stoned him to death. In that •. Andrew being fastened to the Cross, rejoiced t•ereat, and told Agas the tyrant to his teeth Sicrucem horruissem, maiestatem et gloriam crucis Christ Never predicassem.
In that S. Laurence being broyled vpon a gridirone tooke it in so good part, that he could finde in his hart to say to Decius the tyraunt, Assum est satis, versa, et manduca:
In that S. Laurence being broiled upon a gridirone took it in so good part, that he could find in his heart to say to Decius the tyrant, Assume est satis, versa, et manduca:
And in that Ignatius beeing caste to wilde beasts to be deuoured, spake no worse words then these to Traiane the tyraunt, Frumentum Dei sum, et per dentes bestiarum commolor ▪ vt mundus panis inueniar, I am become Gods Wheat,
And in that Ignatius being cast to wild beasts to be devoured, spoke no Worse words then these to Trajan the tyrant, Frumentum Dei sum, et per dentes bestiarum commolor ▪ vt World Paris Inveniar, I am become God's Wheat,
for they did not let to confesse that they thought the Heretykes (meaning the Martyres) tooke great pleasure in burning, they went to it so willingly: they endured it so constantly:
for they did not let to confess that they Thought the Heretics (meaning the Martyrs) took great pleasure in burning, they went to it so willingly: they endured it so constantly:
and they yéelded themselues weary with tormenting them. The Wolues were weary with deuouring: But the Lambes were not weary with suffering, a foile, a foile.
and they yielded themselves weary with tormenting them. The Wolves were weary with devouring: But the Lambs were not weary with suffering, a foil, a foil.
dum leditur vincit, dum arguitur intelligit, tunc stat cum superari videtur ▪ de Trinitat. Lib. 4. This is the manner of the Church, when it is persecuted it florisheth:
dum leditur vincit, dum arguitur intelligit, tunc stat cum superari videtur ▪ de Trinitat. Lib. 4. This is the manner of the Church, when it is persecuted it flourisheth:
No maruaile if Augustine said, Occidebantu•, v•ebantur, •orquebantur, Cruciebantur, et multiplicaban•ur, Gods Prophets were slaine, burned, tormented, crucified, and yet they were multiplied.
No marvel if Augustine said, Occidebantu•, v•ebantur, •orquebantur, Cruciebantur, et multiplicaban•ur, God's prophets were slain, burned, tormented, Crucified, and yet they were multiplied.
Or go no further then the wordes of Elizeus: They that are with vs, be moe then they that be against vs, 2. Reg. 6. And because Michaell and his Angels haue beene, bee,
Or go no further then the words of Elisha: They that Are with us, be more then they that be against us, 2. Reg. 6. And Because Michael and his Angels have been, bee,
Saule made an odlawe, & when Ionathas his sonne was within the lurtch of it, hee would haue cut him off, had not the people stoode him in stead and rescued him.
Saule made an odlawe, & when Jonathan his son was within the lurtch of it, he would have Cut him off, had not the people stood him in stead and rescued him.
do you but measure the tender affectiō of parents toward their children by olde Elie, who hearing of the death of Hofni & Phinehas his sons, with very wo fell downe backward & brake his necke. 1 Sam. 4. Or by Dauid, who at the death of that one sonne which was begotten in adulterie:
do you but measure the tender affection of Parents towards their children by old Ely, who hearing of the death of Hofni & Phinehas his Sons, with very woe fell down backward & brake his neck. 1 Sam. 4. Or by David, who At the death of that one son which was begotten in adultery:
and after the death of that other sonne, which letted not to cōmit adultery with his fathers concubines, I meane Absolon: did so take on, that very sorrow had almost broken his very heart insunder.
and After the death of that other son, which letted not to commit adultery with his Father's concubines, I mean Absalom: did so take on, that very sorrow had almost broken his very heart insunder.
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Ier. 3. So whye our Sauiour Christ should forbid vs to call any other by the name of Father here in earth, saying For one is your Father in heauen, Math. 23. I knowe no reason but this,
Jeremiah 3. So why our Saviour christ should forbid us to call any other by the name of Father Here in earth, saying For one is your Father in heaven, Math. 23. I know no reason but this,
for that no father on earth doeth so tenderlye loue his owne children, as our heauenlye Father doeth affect and like of vs, being but his adopted children.
for that no father on earth doth so tenderly love his own children, as our heavenly Father doth affect and like of us, being but his adopted children.
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Our race we haue as wilfully runne. Our tyme we haue as vainely spent. His fauours we haue as ilfau••rdly bestowed, and his displeasure we haue as desperatly incurred.
Our raze we have as wilfully run. Our time we have as vainly spent. His favours we have as ilfau••rdly bestowed, and his displeasure we have as desperately incurred.
What naturall Father euer did as he hath done ▪ to spare vs which were but his adopted children, hee hath not spared his onelie begotten Sonne Christ Jesus.
What natural Father ever did as he hath done ▪ to spare us which were but his adopted children, he hath not spared his only begotten Son christ jesus.
and died a most bitter death, & this he did for the people, which thought they had nothing worse or more vile than hee, no not Barrabas that arrant cutthroat.
and died a most bitter death, & this he did for the people, which Thought they had nothing Worse or more vile than he, no not Barabbas that arrant cutthroat.
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What shall I say then of this so rare, so royall, so vnspeakeable, and so incomparable loue of his towards vs? I can say no lesse than Barnard said, Opus sine exemplo, gratia sine merito, charitas sine modo:
What shall I say then of this so rare, so royal, so unspeakable, and so incomparable love of his towards us? I can say no less than Barnard said, Opus sine exemplo, Gratia sine merito, charitas sine modo:
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So the consideration of the extreame miserie which hée endured, that hée might spare and saue our forlorne soules, may ransacke euery vaine in our hearts in all due remorse.
So the consideration of the extreme misery which he endured, that he might spare and save our forlorn Souls, may ransack every vain in our hearts in all due remorse.
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and to him that hath so wonderfully purged and sanctified vs through the Lauer of regeneratiō, that hee hath thereby sealed vs vntill the day of Redemption:
and to him that hath so wonderfully purged and sanctified us through the Laver of regeneration, that he hath thereby sealed us until the day of Redemption:
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id est, to God the Father, God the Sonne, and God the holy Ghost three distict persons and one euerlasting God, bee al praise, power and dominion, world without end. Amen. FINIS.
id est, to God the Father, God the Son, and God the holy Ghost three distinct Persons and one everlasting God, be all praise, power and dominion, world without end. Amen. FINIS.
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