A brand, Titio erepta On the fift day of Nouember last, before the Honourable Lordes of his Maiesties Priuie Councell, and the graue iudges of the law, &c. this sermon preached by the Reuerend Father in Christ, William, Lord Bishoppe of Rochester.
(Caue ne obliuiscaris, is thrice repeated in one Chapter, concerning the deliuerance from Egypt.) And those memorials were of two sorts, both Mute and Vocall: for Mute, first, those which the Scripture calleth Libros Monumentorū, Hest. 6. 1. as Chronicles, Annals, Ephemerides, and bookes of record (for Bookes are dumbe Schoole-masters, say Gellius and Plutarch) secondly, those which the Scripture calleth Acervum testem, or Cumulum testimonij, Gen 31 47. Trophaes and Pillars erected for posteritie;
(Cave ne obliuiscaris, is thrice repeated in one Chapter, Concerning the deliverance from Egypt.) And those memorials were of two sorts, both Mute and Vocal: for Mute, First, those which the Scripture calls Libros Monumentorū, Hest. 6. 1. as Chronicles, Annals, Ephemerides, and books of record (for Books Are dumb Schoolmasters, say Gellius and Plutarch) secondly, those which the Scripture calls Acervum Testimony, or Cumulum testimonij, Gen 31 47. Trophaes and Pillars erected for posterity;
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whereon oftentimes they fastened the name, or manner of their de iuerance, as Dauid streightly enuironed by Saul, who by an vnexpected message was suddenly pulled from him, erected a Pillar and called it Petram diuidentem, a stone of separation, or diuision, 1. Sa. 23. 28. Thirdly, speciall daies selected for assemblies, either for extraordinary cheere, which the Scripture Deut. 16. 14. calleth Epulas festiuitatum; or exempt from ordinarie worke and trade, which the Heathen tearmed Ferias, vacant and idle daies;
whereon oftentimes they fastened the name, or manner of their de iuerance, as David streightly environed by Saul, who by an unexpected message was suddenly pulled from him, erected a Pillar and called it Petram diuidentem, a stone of separation, or division, 1. Sa. 23. 28. Thirdly, special days selected for assemblies, either for extraordinary cheer, which the Scripture Deuteronomy 16. 14. calls Epulas festivitatum; or exempt from ordinary work and trade, which the Heathen termed Ferias, vacant and idle days;
or spent in religious seruices, sacrifices, and killing of beasts, such as S. Iac. 5. 6. calleth Diem mactationis: vpon which, oftentimes they imposed the Name of the Deliuerance, as Esa. 9. 4. the day of Madian, signifying the ouerthrow of Madian, and the rescue of Israel, from their intended spoile.
or spent in religious services, Sacrifices, and killing of beasts, such as S. Iac. 5. 6. calls Diem mactationis: upon which, oftentimes they imposed the Name of the Deliverance, as Isaiah 9. 4. the day of Midian, signifying the overthrow of Midian, and the rescue of Israel, from their intended spoil.
and they were both Artificial, as Amos 6. 5, Vox psalterij, the voice of the Organ, and all instruments of Musicke, which Dauid 2. Sam. 6 5, in one generall tearme calleth Ligna abietum, the wood of firre trees. (for euen things without life haue a voice, saith S. Paul, 1. Cor. 14. 7.) and Naturall also, as Psal. 47. 1. Vox melodia, which S. Paul expresseth by particulars, Coll. 3. 16. Psalmes and Hymnes and spirituall songs. For with all these, were solemnized the Scripture Festiuals, as Psal. 81. Sing wee merrily vnto God our strength, make a cheerefull noise to the God of Iacob, take the Psalme, there is Vox melodiae, the voice Naturall vers. 1. Bring hither the Tabret, the merrie harp, with the lute, blow vp the trumpet, there is the voice Instrumētall, ver. 2. But these,
and they were both Artificial, as Amos 6. 5, Vox psalterij, the voice of the Organ, and all Instruments of Music, which David 2. Sam. 6 5, in one general term calls Ligna abietum, the wood of fir trees. (for even things without life have a voice, Says S. Paul, 1. Cor. 14. 7.) and Natural also, as Psalm 47. 1. Vox melodia, which S. Paul Expresses by particulars, Coll. 3. 16. Psalms and Hymns and spiritual songs. For with all these, were solemnized the Scripture Festivals, as Psalm 81. Sing we merrily unto God our strength, make a cheerful noise to the God of Iacob, take the Psalm, there is Vox melodiae, the voice Natural vers. 1. Bring hither the Tabret, the merry harp, with the lute, blow up the trumpet, there is the voice Instrumental, ver. 2. But these,
though they haue in them, as S. Paul speaketh, virtutem vocis, the strength of voice, 1. Cor. 14. 11. working strongly for the time, not vpon the senses onely, but euen the affections also:
though they have in them, as S. Paul speaks, virtutem Vocis, the strength of voice, 1. Cor. 14. 11. working strongly for the time, not upon the Senses only, but even the affections also:
yet because they haue not vocem virtutis, a voice of power, (for that God reserues to his own voyce onely, Ps. 68. 34. Dabit voci suae vocem virtutis) therfore, in their feasts they inioined Gods voice also to be heard, by the mouthes of his Ministers;
yet Because they have not vocem virtue, a voice of power, (for that God reserves to his own voice only, Ps. 68. 34. Dabit voci suae vocem virtue) Therefore, in their feasts they enjoined God's voice also to be herd, by the mouths of his Ministers;
who in those solemnities, not onely like the Angel in this Storie, Chap. 1. 13. should vtter Debarim tobim, Debarim Nehummim, Good words and comfortable:
who in those solemnities, not only like the Angel in this Story, Chap. 1. 13. should utter Deuteronomy tobim, Deuteronomy Nehummim, Good words and comfortable:
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but, beeing maisters of the Assemblies, so Salomon calleth thē, Eccles. 12. 11. thier speech shuld haue in it, especially at such times, both Clauos and Stimulos; Nailes, fastening in the most obdurate and forgetfull mindes, a deepe impression, with an horror of the enuyroning danger:
but, being masters of the Assemblies, so Solomon calls them, Eccles. 12. 11. their speech should have in it, especially At such times, both Nails and Stimulos; Nails, fastening in the most obdurate and forgetful minds, a deep impression, with an horror of the enuyroning danger:
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Which very course our Church and State hath continued, point deuise, for this dates Memoriall, more then any other (it beeing more extraordinarie then any other) euen that, which Psal. 81, is for that solemne feast ordained and performed;
Which very course our Church and State hath continued, point devise, for this dates Memorial, more then any other (it being more extraordinary then any other) even that, which Psalm 81, is for that solemn feast ordained and performed;
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both statum diem, a set day whereon to meete, vers. 3. and statutam legem a statute Law, which inioyneth the meeting vers. 4. VVith vs an Acte of Parliament for this day, prescribing in some sort, the manner of the celebration (sutable to the custom of each seuerall place) both with mute and dumbe Memorials,
both Statum diem, a Set day whereon to meet, vers. 3. and statutam legem a statute Law, which enjoin the meeting vers. 4. With us an Act of Parliament for this day, prescribing in Some sort, the manner of the celebration (suitable to the custom of each several place) both with mute and dumb Memorials,
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and, which is the chiefe of all, Gods voice to be heard by the preaching of his word, that so in the Assemblies of the righteous, there may concurre that which Dauid commendeth in the Tabernacles of the righteous Psal. 118. 15, Vox Iubilationis, & vox salutis, The voice of melodie, to expresse our ioy and thankfulnesse:
and, which is the chief of all, God's voice to be herd by the preaching of his word, that so in the Assemblies of the righteous, there may concur that which David commends in the Tabernacles of the righteous Psalm 118. 15, Vox Iubilationis, & vox Salutis, The voice of melody, to express our joy and thankfulness:
A base subiect, ye may thinke, and a drie matter to worke vpon [ a Brand, a cole brand ] yet as base as it is, most of the auncient Fathers make our Sauiour Christ this Brand (represented here in the person of Ichoshua) scorched with malitious reproches,
A base Subject, you may think, and a dry matter to work upon [ a Brand, a coal brand ] yet as base as it is, most of the ancient Father's make our Saviour christ this Brand (represented Here in the person of Ichoshua) scorched with malicious Reproaches,
And the best of the latter Diuines, make the Church of Christ this Brand, described in the Canticles to bee Blacke, persecuted and in the worlds sight burnt vp;
And the best of the latter Divines, make the Church of christ this Brand, described in the Canticles to be Black, persecuted and in the world's sighed burned up;
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But if by Theologicall application to our spirituall Daunger, who were by nature and sinne Brandes, ready for Hell fire: and our spirituall Redemption by Christ, dispatching vs so strangely from that fire, I should discourse hereupon, it might so be made vox salutis, and meditations framed for our soules good.
But if by Theological application to our spiritual Danger, who were by nature and sin Brands, ready for Hell fire: and our spiritual Redemption by christ, dispatching us so strangely from that fire, I should discourse hereupon, it might so be made vox Salutis, and meditations framed for our Souls good.
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but these Diuel-thunder-claps of fire, and powder, the Holy Ghost neuer heard of, for if the Diuell in the Bible raged with thunder, it was ignis de Coelo, as in Iobs case we see, Iob. 1. But this vnder-ground fire, this Barrel-thunder, the Scripture-diuels had no skill of.) 3. The manner of the rescue, that is in the word [ Ereptus ] a powerfull and an incredible deliuerance. 4. Nonne? The memoriall or Sermon made vpon it (for euery period of Gods own speech, (as this here is) is a well furnisht Sermon) wherein 3. things are obseruable. 1. A commiseration that Iste should bee Titio, such Great and Excellent men should be Brandes, the Obiects, the Subiects of such fierie designements. 2. An Increpation of Satan and his complices, that is, in the word Ignis; their mallice such,
but these Diuel-thunder-claps of fire, and powder, the Holy Ghost never herd of, for if the devil in the bible raged with thunder, it was ignis de Coelo, as in Jobs case we see, Job 1. But this underground fire, this Barrel-thunder, the Scripture-devils had no skill of.) 3. The manner of the rescue, that is in the word [ Ereptus ] a powerful and an incredible deliverance. 4. Nonne? The memorial or Sermon made upon it (for every Period of God's own speech, (as this Here is) is a well furnished Sermon) wherein 3. things Are observable. 1. A commiseration that Iste should be Titio, such Great and Excellent men should be Brands, the Objects, the Subjects of such fiery designments. 2. an Increpation of Satan and his accomplices, that is, in the word Ignis; their malice such,
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as not content till Titio be Torris, the Brand be set on fire to be brent to ashes. 3. A Vine description of the strange both Daunger and Deliuerie, with a word,
as not content till Titio be Torris, the Brand be Set on fire to be brent to Ashes. 3. A Vine description of the strange both Danger and Delivery, with a word,
as well of deepe Impression, Nonne ignis? was it not a fearefull daunger? as of high admiration, Nonne ereptus? was not the deliuerance strange? So that euery way it fits our case, vpon this day, in the chiefe circumstances: 1. For the time, the furie of Satan enraged, this combustion engined, (Satan à dextris, ver. 1.) here,
as well of deep Impression, Nonne ignis? was it not a fearful danger? as of high admiration, Nonne Ereptus? was not the deliverance strange? So that every Way it fits our case, upon this day, in the chief Circumstances: 1. For the time, the fury of Satan enraged, this combustion engined, (Satan à dextris, ver. 1.) Here,
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with vs, when our Land was multiplied, and wee had peace aswell within our owne borders, as with forraigne nations. 2. Forthe persons; here Zerobabel the Prince of the people,
with us, when our Land was multiplied, and we had peace aswell within our own borders, as with foreign Nations. 2. Forth Persons; Here Zerobabel the Prince of the people,
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with vs, the head of our Nation, the hope of his succession, the chiefe of our Priestes, and the most principall of Choyse for Honor and Worship in the whole body of the Realme. 3. Their Escape here,
with us, the head of our nation, the hope of his succession, the chief of our Priests, and the most principal of Choice for Honour and Worship in the Whole body of the Realm. 3. Their Escape Here,
In so much, that our selues were affected, as they here at their rescue from Babylon, Ps. 126. 1. Facti sumus sicut somniantes, we were like men in a Dreame, wee could not tell whether wee had escaped or no, the Plot was so fearefull, the Rescue so strange. 4. Their danger escaped, Fornax Ignea, a fierie fornace (so is this Captiuitie of Babylon called, Ezech. 22.) Ours, Fornixigneus, a fierie Vault, which would haue caused both a present Orbity, & a future Captiuity. Behold, saith S. Iames, 3. 5. how great a thing a little fire kindleth: and here you may behold,
In so much, that our selves were affected, as they Here At their rescue from Babylon, Ps. 126. 1. Facti sumus sicut Somniantes, we were like men in a Dream, we could not tell whither we had escaped or no, the Plot was so fearful, the Rescue so strange. 4. Their danger escaped, Fornax Ignea, a fiery furnace (so is this Captivity of Babylon called, Ezekiel 22.) Ours, Fornixigneus, a fiery Vault, which would have caused both a present Orbity, & a future Captivity. Behold, Says S. James, 3. 5. how great a thing a little fire kindleth: and Here you may behold,
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I will obserue first, Iehouah his wisedome, in permitting that Isti, such great men as Iehoshua heere, should bee Brandes, a matter so combustible, fitte fuell for fire. 2. Satan his malice, that he would haue these Titiones in igne, these Brandes set on fire. 3. Iehouah both his mercie and power, 1. in the Deliuerie: 2. in the manner thereof, Eripiendo, euen at the very pinch,
I will observe First, Jehovah his Wisdom, in permitting that Isti, such great men as Joshua Here, should be Brands, a matter so combustible, fit fuel for fire. 2. Satan his malice, that he would have these Titions in Ignite, these Brands Set on fire. 3. Jehovah both his mercy and power, 1. in the Delivery: 2. in the manner thereof, Eripiendo, even At the very pinch,
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Of these partes that I may speake to Gods glory, and to the furtherance of our thankfulnes vnto his Diuine Maiesty, I shall desire you to ioyne with mee in humble and harty praiers vnto our God so glorious, vnto our Father so gracious. In which Prayer, &c.
Of these parts that I may speak to God's glory, and to the furtherance of our thankfulness unto his Divine Majesty, I shall desire you to join with me in humble and hearty Prayers unto our God so glorious, unto our Father so gracious. In which Prayer, etc.
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IT is a Soloecophanes an appearance of ill construction in Grammer, that [ Iste ] should bee ioyned with [ Titio, ] and as great an incongruity in common sense, that Men should bee Brandes: yet he which called himselfe Ashes (and hee was no lesse man then Abraham, Gen. 18. 27.) aiming at the element whereunto his graue should reduce him, argued that the whole course of his life to his graue, was but a Brand burning, flaming, in the end to be consumed to Ashes. And no other it is in the opinion of Dauid, for my dayes (saith he) vanish like smoake, and my bones are dried vp,
IT is a Soloecophanes an appearance of ill construction in Grammar, that [ Iste ] should be joined with [ Titio, ] and as great an incongruity in Common sense, that Men should be Brands: yet he which called himself Ashes (and he was no less man then Abraham, Gen. 18. 27.) aiming At the element whereunto his graven should reduce him, argued that the Whole course of his life to his graven, was but a Brand burning, flaming, in the end to be consumed to Ashes. And no other it is in the opinion of David, for my days (Says he) vanish like smoke, and my bones Are dried up,
but, as if there were neither substance, nor profite in man, Dauid asketh, Psal. 8. 5. Lord, quid est homo? What is man? and aunswereth himselfe in his owne voice, Psal. 144. 5. Homo est nihilum quid, Man verily is a thing of nought;
but, as if there were neither substance, nor profit in man, David asks, Psalm 8. 5. Lord, quid est homo? What is man? and Answers himself in his own voice, Psalm 144. 5. Homo est nihilum quid, Man verily is a thing of nought;
but either to whole States (as vnto Ierusalem, Amos, 4. 11.) or vnto great Princes, (as Esa: 7, 4. and in this place [ Iste ] Such as in this next Chap. ver. 14 are called Filii Olei, Zerobabel & Iehoshua, Princes and Priestes annointed:
but either to Whole States (as unto Ierusalem, Amos, 4. 11.) or unto great Princes, (as Isaiah: 7, 4. and in this place [ Iste ] Such as in this next Chap. for. 14 Are called Sons Olei, Zerobabel & Joshua, Princes and Priests anointed:
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& qui Dominatoriterrae assistunt, Counsellors and States-men which supply Gods place, execute his lawes, and promote his cause ' For what is in Man, as hee is a Man, that can procure an other mans enuie or treacherie? Haue they not all one father, saieth the Prophet, Mich. 2. 11? If there be a generall equality, there is no matter for Enuie to worke vpon.
& qui Master of the earth assistunt, Counsellors and Statesmen which supply God's place, execute his laws, and promote his cause ' For what is in Man, as he is a Man, that can procure an other men envy or treachery? Have they not all one father, Saith the Prophet, Mich. 2. 11? If there be a general equality, there is no matter for Envy to work upon.
Were all the Trees in the forrest Figge-trees, or O liues, or Vines, the Cedars of Lebanon neede not feare that same ignem de Rhamno, Iud. 9. 15. that fire out of the Bramble to deuoure them.
Were all the Trees in the forest Figtrees, or Oh lives, or Vines, the Cedars of Lebanon need not Fear that same Ignem de Rhamno, Iud. 9. 15. that fire out of the Bramble to devour them.
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It is not euery stone that procures offence, but if it bee Lapis angularis, Psal. 118. 21. a corner stone, In quo tota domus inclinata recumbit, that is lapis offendiculs, the stone that causeth offence, Rom. 9. 22. Dig out that stone, at least digge at it.
It is not every stone that procures offence, but if it be Lapis angularis, Psalm 118. 21. a corner stone, In quo tota domus inclinata recumbit, that is lapis offendiculs, the stone that Causes offence, Rom. 9. 22. Dig out that stone, At least dig At it.
Not euery mothers childe is so narrowly watcht by the Diuel, but if the Womā clothed with the Sunne, trauell with a Child, that shall gouerne the whole earth with his scepter, him Rufus Draco, the red fierie Dragon, will eye at a pinch, that he may deuoure him, Apoc. 12. 4. To keep our selues to this Metaphor,
Not every mother's child is so narrowly watched by the devil, but if the Woman clothed with the Sun, travel with a Child, that shall govern the Whole earth with his sceptre, him Rufus Draco, the read fiery Dragon, will eye At a pinch, that he may devour him, Apocalypse 12. 4. To keep our selves to this Metaphor,
if it be Vdh, an ordinary Brand, that is good for nothing but smoake, God almighty himselfe will say, it is not worthy regarding, Esa. 7. 4. But if it bee Audh, as Arias Montanus reades it here, (the letters all one in both,
if it be Vdh, an ordinary Brand, that is good for nothing but smoke, God almighty himself will say, it is not worthy regarding, Isaiah 7. 4. But if it be Audh, as Arias Montanus reads it Here, (the letters all one in both,
but this vttered in a Dipthong) a master Brand, such an one, as it seems by him they vse in Spaine, and wee here, (where there wanteth an yron forke) for ordering the fire, to stirre it if it burne not fresh, to lay vp the wood if it be faine, to remooue that which is superfluous, to remble the ouen to trie whether it be hot or no, &c. As such a Brand is very subiect to catch a flame, by reason of the oft imployments in the fire: So great Men, who by their place are to order both Church and State, and by their office must dissipare Mala, Prou. 20. 26. reprooue, censure, direct, execute, &c. are more obnoxious to be traduced and scortcht by the fierie spirits of Satan and his Impes, then those whom Prou. 22. 29. Salomon calleth Chashukkim, Men of meane birth, of obscure place, of no imploymentes. As hee that walketh in the suune, cannot shunne a blacke shadow to accompany him,
but this uttered in a Diphthong) a master Brand, such an one, as it seems by him they use in Spain, and we Here, (where there Wants an iron fork) for ordering the fire, to stir it if it burn not fresh, to lay up the wood if it be feign, to remove that which is superfluous, to remble the oven to try whither it be hight or no, etc. As such a Brand is very Subject to catch a flame, by reason of the oft employments in the fire: So great Men, who by their place Are to order both Church and State, and by their office must dissipare Mala, Prou. 20. 26. reprove, censure, Direct, execute, etc. Are more obnoxious to be traduced and scortcht by the fiery spirits of Satan and his Imps, then those whom Prou. 22. 29. Solomon calls Chashukkim, Men of mean birth, of Obscure place, of no employments. As he that walks in the sun, cannot shun a black shadow to accompany him,
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We may see in the chiefe Branch (for so our Sauiour is called vers. 8.) how it was made a Brand: so long as he was at his supposed Fathers occupation, Marc. 6. 3. Nonne hic Faber? and was a Carpenter employed, NONLATINALPHABET,
We may see in the chief Branch (for so our Saviour is called vers. 8.) how it was made a Brand: so long as he was At his supposed Father's occupation, Marc. 6. 3. Nonne hic Faber? and was a Carpenter employed,,
but presently in the very next words Tunc ductus est, he was euen then carried into the wildernes to he tempted by the Diuell. And this is the case in priuate persons (as true Christians by experience finde in themselues) so long as a man giueth his members ouer to vnrighteousnes, to serue sinne, on hee shall goe without any incounter of Conscience, either monendo to forewarne him before hee commit sinne, to say to himselfe with Ioseph, Gen. 39. 9. Quo-modo hoc faciam? How should I commit so great a sinne? or mordendo to reprooue him when he hath done it, with the Prophets, Quid feci? Ier. 8. 6, What haue I done? But on he shall goe,
but presently in the very next words Tunc ductus est, he was even then carried into the Wilderness to he tempted by the devil. And this is the case in private Persons (as true Christians by experience find in themselves) so long as a man gives his members over to unrighteousness, to serve sin, on he shall go without any encounter of Conscience, either monendo to forewarn him before he commit sin, to say to himself with Ioseph, Gen. 39. 9. Quomodo hoc faciam? How should I commit so great a sin? or mordendo to reprove him when he hath done it, with the prophets, Quid Feci? Jeremiah 8. 6, What have I done? But on he shall go,
But if once the spirit of God strike at his heart, as that voice to S. Paul Act. 9, Quid me persequeris? Why doest thou crucifie afresh the sonne of God, with thy wicked and vnrepentant life? If the fire of the Holy Ghost, the spirit of Regeneration be effectual in him,
But if once the Spirit of God strike At his heart, as that voice to S. Paul Act. 9, Quid me persequeris? Why dost thou crucify afresh the son of God, with thy wicked and unrepentant life? If the fire of the Holy Ghost, the Spirit of Regeneration be effectual in him,
then goes the Diuel to work (Satā erit a dextris) both without & within ▪ without, setting vpon him those whom S. Peter caleth NONLATINALPHABET, 1. Pet. 4. 4. that shal howte at him as a strange thing:
then Goes the devil to work (Satā erit a dextris) both without & within ▪ without, setting upon him those whom S. Peter caleth, 1. Pet. 4. 4. that shall howte At him as a strange thing:
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What, th eluxurious branch thus scorched? that young gallant a mortified conuert? Within, that which S. Paul calleth Legem membrorum, Rom. 7. 22, his Lust and concupiscence rebelling,
What, that eluxurious branch thus scorched? that young gallant a mortified convert? Within, that which S. Paul calls Legem Members, Rom. 7. 22, his Lust and concupiscence rebelling,
yea, which is worse, if Satā see him to bee Titio a Brand, indeede capable of flame, inclinable to sorrow, hee will put fire to the cole, and a sorrowing hee will set him, till he be burnt vp and deuoured with sorrow, 2. Cor. 2. 7. These are Satans Ethikes in the priuate course of particular men, and such as are his Politiques also in the publique gouernement of States: for who are his Brandes there, whome hee endeuoureth to set on fire? Wee will goe no further then this Story. 1. Zorobabel the Head of the people, Chap. 4. 6, Kinges and Princes: 2. Iehoshúa, ver. 1, of this Chap. the chiefe Priest, Church Gouernours: 3. Socii vtriusque, ver. 8. Counsellors of State, Chiefe Officers both of Church & Realm;
yea, which is Worse, if Satā see him to be Titio a Brand, indeed capable of flame, inclinable to sorrow, he will put fire to the coal, and a sorrowing he will Set him, till he be burned up and devoured with sorrow, 2. Cor. 2. 7. These Are Satan Ethics in the private course of particular men, and such as Are his Politics also in the public government of States: for who Are his Brandes there, whom he endeavoureth to Set on fire? we will go no further then this Story. 1. Zerubbabel the Head of the people, Chap. 4. 6, Kings and Princes: 2. Iehoshúa, ver. 1, of this Chap. the chief Priest, Church Governors: 3. Society vtriusque, ver. 8. Counsellors of State, Chief Officers both of Church & Realm;
these are the Brandes thus fitted for the fire. But what is the attractiue, to draw on the flame of Satans enuie, of Satanical treachery, to consume these more then others? wee shall finde them here also, two in number, 1. inward in themselues, their purpose and endeuour to build the Temple, to restore Gods worshippe, Cap. 4. 10: Establishment of true Religion, a violent attractiue of Treasonable plots.
these Are the Brands thus fitted for the fire. But what is the Attractive, to draw on the flame of Satan envy, of Satanical treachery, to consume these more then Others? we shall find them Here also, two in number, 1. inward in themselves, their purpose and endeavour to built the Temple, to restore God's worship, Cap. 4. 10: Establishment of true Religion, a violent Attractive of Treasonable plots.
2. Outward in God, both that Murus igneus, Cap. 2. 5, in that hee is a wall of fire, to enuiron the State from Tatnai and Sanballat, Nehem. 4. the daungerous counterplotters and disturbers of the worke:
2. Outward in God, both that Murus Igneous, Cap. 2. 5, in that he is a wall of fire, to environ the State from Tatnai and Sanballat, Nehemiah 4. the dangerous counterplotters and disturbers of the work:
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First, for Zorobabel, the King and Soueraigne: It is no maruaile, that to whom God hath giuen the Principalitie of our Estates, to them S. Paul would haue vs giue the Principality of our Prayers, 1. Tim. 2. 2: [ Pray for all men, first, for Kinges, &c. ] For if S. Iames rule bee good, Iam. 5. 13. NONLATINALPHABET; Is a man disquiet in mind? Let him pray;
First, for Zerubbabel, the King and Sovereign: It is no marvel, that to whom God hath given the Principality of our Estates, to them S. Paul would have us give the Principality of our Prayers, 1. Tim. 2. 2: [ Pray for all men, First, for Kings, etc. ] For if S. James Rule be good, Iam. 5. 13.; Is a man disquiet in mind? Let him pray;
Surely, Kinges haue need both continually to pray, and to be praied for, sithence that euen to be a King, is the minds continuall disquietnes. I speake not of euill Kinges, either vsurpers or impious, who haue their torment within them,
Surely, Kings have need both continually to pray, and to be prayed for, since that even to be a King, is the minds continual disquietness. I speak not of evil Kings, either usurper's or impious, who have their torment within them,
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an affrighting, and an affrighted conscience, whieh like a curst wife, (as Plutarch out of the Poet compares it) NONLATINALPHABET, burns without a Brand, inwardly and inuisibly,
an affrighting, and an affrighted conscience, whieh like a cursed wife, (as Plutarch out of the Poet compares it), burns without a Brand, inwardly and invisibly,
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not Heathen onelie, who hauing felt the hazardes of a Crowne, made this their conclusion, Simulista posuit Conditor Mundi Deus, Odium & regnum - That hatred and feare, are vnseparable attendantes vpon a Diademe, which make it no happy (though a beautifull) attire, as Philip of Macedon saide:
not Heathen only, who having felt the hazards of a Crown, made this their conclusion, Simulista He placed Conditor Mundi Deus, Odium & Kingdom - That hatred and Fear, Are unseparable attendants upon a Diadem, which make it no happy (though a beautiful) attire, as Philip of Macedon said:
But scripture Kinges, and the best of them, Dauid, at least one in his person and place, Psal. 89. 39. Posuisti firmamentum formidinem, the place I thought surest, there I find most feare.
But scripture Kings, and the best of them, David, At least one in his person and place, Psalm 89. 39. Posuisti firmamentum formidinem, the place I Thought Surest, there I find most Fear.
And this is one misery, saieth Salomon. Eccles: 10. 9, which I haue seene, Quod homo homini dominatur in malum suum, that a mans souerainety procures his owne misery. Particulars will demonstrate this.
And this is one misery, Saith Solomon. Eccles: 10. 9, which I have seen, Quod homo Homini dominatur in malum suum, that a men sovereignty procures his own misery. Particulars will demonstrate this.
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Is a King prosperous in his raigne, and are his Territories inlarged? it will be Salomōs case, 1. King. 11. 21, Hadad and Rezan his neighbor Princes will enuie and maligne it;
Is a King prosperous in his Reign, and Are his Territories enlarged? it will be Salomōs case, 1. King. 11. 21, Hadad and Rezan his neighbour Princes will envy and malign it;
or discōtents his subiects with some boone denied? there is Rehoboams case, 1. Reg. 12, Ieroboam one of his great Lords will make a great head against him, either to surprise his person, til his fauorites be remoued,
or discontents his Subjects with Some boon denied? there is Rehoboams case, 1. Reg. 12, Jeroboam one of his great lords will make a great head against him, either to surprise his person, till his favorites be removed,
or rent the State by a diuision, till the request be satisfied, and there is feare of a Rebellion. Is there an heire apparant to succeede? It may then be Dauids case, that his own deare Absalon shall steale the heartes of his subiects from him, 2. Sam. 15. 6, (for many loue to adore the Sunne rising) and then is there feare of a strong conspiracie, (so it is there called verse 12,) for no insurrection so daungerous, as where the next of blood is chiefe:
or rend the State by a division, till the request be satisfied, and there is Fear of a Rebellion. Is there an heir apparent to succeed? It may then be David case, that his own deer Absalom shall steal the hearts of his Subjects from him, 2. Sam. 15. 6, (for many love to adore the Sun rising) and then is there Fear of a strong Conspiracy, (so it is there called verse 12,) for no insurrection so dangerous, as where the next of blood is chief:
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as a Patriarch) that the elder sonne shall thinke his father liues to long, Gen. 27. 41. and then euery fitte of a feauer must be a proclamation of death.
as a Patriarch) that the elder son shall think his father lives to long, Gen. 27. 41. and then every fit of a fever must be a proclamation of death.
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Yea, euen in the best estate, and when hee is most at ease, if hee meane to sit sure, his grauest Counsellors will tell him, that hee must bee Seruus populo huic, 1, Reg. 12. 7. First, Seruus a seruant, and that is no glorious estate; then Seruus populo, a seruant to the people, and that is no stately seruice; thirdly, populo huic, to this querulous people, and in that seruice can bee no contentment: for then, let him conclude a peace with a Prince of an other Religion, it will proue Iehosophats case, 2. Chro. 19. 2. and be said,
Yea, even in the best estate, and when he is most At ease, if he mean to fit sure, his Gravest Counsellors will tell him, that he must be Seruus populo huic, 1, Reg. 12. 7. First, Seruus a servant, and that is no glorious estate; then Seruus populo, a servant to the people, and that is no stately service; Thirdly, populo huic, to this querulous people, and in that service can be no contentment: for then, let him conclude a peace with a Prince of an other Religion, it will prove Jehosophats case, 2. Chro 19. 2. and be said,
as vnto him, Wouldest thou helpe the wicked, and loue them that hate the Lord? Doth he, vpon iust reasons, either breake the peace, with whom he had concluded it;
as unto him, Wouldst thou help the wicked, and love them that hate the Lord? Does he, upon just Reasons, either break the peace, with whom he had concluded it;
or trade withall, whereby, either charges for warre are leuied, or their traffique hindered? then it will be Moses case, Exod. 5. 21, Videat Dominus & iudicet, The Lord looke vpon you and iudge,
or trade withal, whereby, either charges for war Are levied, or their traffic hindered? then it will be Moses case, Exod 5. 21, Videat Dominus & iudicet, The Lord look upon you and judge,
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for you haue made our sauor to stinke before Pharao, and before his seruants, and ye haue put a sword in their handes to slaie vs. To these fiers, to these feares and disasters, is this master-Brand exposed;
for you have made our savour to stink before Pharaoh, and before his Servants, and you have put a sword in their hands to slay us To these fierce, to these fears and disasters, is this master-Brand exposed;
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But there is a twofold fire, which hazzardeth this Brand; the first, that Iud. 9. 20. Ignis Shechemiticus, the fierie spirits of Diui sion and separation, which vers. 23. the Holy Ghost saith, is laid to,
But there is a twofold fire, which hazzardeth this Brand; the First, that Iud. 9. 20. Ignis Shechemiticus, the fiery spirits of Diui sion and separation, which vers. 23. the Holy Ghost Says, is laid to,
and kindled by an evill spirit: the other, that in the 2. Sam. 16. 3. Ignis Shemeiticus, fierie tongus & reprochful contumelies, which Dauid Psal. 120. 4 for the scortching heate thereof, calleth carbones Iuniperi, the coales of Iuniper; the vulgar translates it Carbones desolatorios, a fire which laieth waste a mans good name.
and kindled by an evil Spirit: the other, that in the 2. Sam. 16. 3. Ignis Shemeiticus, fiery tongues & reproachful Contumelies, which David Psalm 120. 4 for the scorching heat thereof, calls carbones Iuniperi, the coals of Juniper; the Vulgar translates it Carbones desolatorios, a fire which Layeth waste a men good name.
Scientia and prelatura. we will goe no further then the first verse of this Chapter; Iehoshua is first a priest, and secondly an High priest: for the first, the priests lips must preserue knowledge, Malach. 2. 7. Et in multa scientia, multa est indignatio, saith Salomon, Eccles. 1. 18. Much knowledge breedes much indignation. Now Indignation is a fire, saith the Prophet, it will vexe the partie whom it malignes,
Scientia and prelatura. we will go no further then the First verse of this Chapter; Joshua is First a priest, and secondly an High priest: for the First, the Priests lips must preserve knowledge, Malachi 2. 7. Et in Multa scientia, Multa est indignatio, Says Solomon, Eccles. 1. 18. Much knowledge breeds much Indignation. Now Indignation is a fire, Says the Prophet, it will vex the party whom it malignes,
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as fire vexeth the rawe flesh in the rosting or boyling. Si aut fiscellam iunco texerem, aut palmarū folia complicarem, aut sudore vultus panem comederem;
as fire vexes the raw Flesh in the roasting or boiling. Si Or fiscellam junco texerem, Or palmarū folia complicarem, Or Sudore vultus Bread comederem;
were I a Basket-maker, or a garland winder, or of any base trade that should make mee sweat for the bread I eate, saith S. Hierom, Nemo me morderet, nemo inuideret, No man would maligne me, no man would traduce me;
were I a Basketmaker, or a garland winder, or of any base trade that should make me sweat for the bred I eat, Says S. Hieronymus, Nemo me morderet, nemo inuideret, No man would malign me, no man would traduce me;
but now, that I giue my selfe to the studie and interpretation of the Scriptures, I am a Diuine, a Writer, a Preacher, Me obelescis notant, I am scortcht coleblack with their oblisques, & obloquies. And certainly so it is, the meanest mechanicall trades-man amongst vs, inioyes his vocatiō, with lesse enuie and regret,
but now, that I give my self to the study and Interpretation of the Scriptures, I am a Divine, a Writer, a Preacher, Me obelescis Note, I am scortcht Coalblack with their oblisques, & Obloquies. And Certainly so it is, the Meanest mechanical tradesman among us, enjoys his vocation, with less envy and regret,
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then the Minister doth (for, euē to be a priest, is reproach enough it self, in our times.) Secondly he is an High priest; his superioritie and Degree drawes on the first fire, for thither issueth the fiery blaste of Corah and his complices, You take too much vpon you, Moses and Aaron, ought there not to bee a paritie in the priestbood? And this fire as you know,
then the Minister does (for, even to be a priest, is reproach enough it self, in our times.) Secondly he is an High priest; his superiority and Degree draws on the First fire, for thither issueth the fiery blast of Corah and his accomplices, You take too much upon you, Moses and Aaron, ought there not to be a parity in the priestbood? And this fire as you know,
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This S. Paul himselfe seemeth to acknowledge, for no sooner had the Apostle, 2. Cor. 11. 28. declared his Prelacie, namely, that hee was incumbred with the care of all the Churches;
This S. Paul himself seems to acknowledge, for no sooner had the Apostle, 2. Cor. 11. 28. declared his Prelacy, namely, that he was encumbered with the care of all the Churches;
but presently, in the next verse, as if hee had beene in the fire already, he crieth out, Quis scandalizatur et ego non vror? Who is offended and I burne not? which,
but presently, in the next verse, as if he had been in the fire already, he cries out, Quis scandalizatur et ego non vror? Who is offended and I burn not? which,
for like old Elie 1. Sam. 2, through want of executing discipline, they suffer Ophni and Phineas, the inferiour priests, to make the Lords seruice & Religion abhominable.
for like old Ely 1. Sam. 2, through want of executing discipline, they suffer Ophni and Phinehas, the inferior Priests, to make the lords service & Religion abominable.
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Are they seuere in punishing the refractarie & disobediēt? the Bishops fault, it is the tyranie of Diotrephes, 3. Ioh. ver. 10. Who loues to haue the preeminēce, & thrust the godly brethren out of the Church. Discharge they any publike seruice imposed by authoritie? they are Carnalists, Time-seruers, Mē-pleasers, Balamists, preaching for Prefermēts.
are they severe in punishing the refractory & disobedient? the Bishops fault, it is the tyranny of Diotrephes, 3. John ver. 10. Who loves to have the preeminence, & thrust the godly brothers out of the Church. Discharge they any public service imposed by Authority? they Are Carnalists, Timeservers, Men-pleasers, Balamists, preaching for Preferments.
and though, saith the Prophet, we neither offer, nor doe wrong, Ier. 15. 10, Omnes tamen maledicunt nobis, euery contumelious mouth is open against vs. Neyther may the third sorte, [ Sacij vtriusque ] escape this branding fire. For, seeing it is Gods prerogatiue aboue all earthly Kinges, to manage his affaires without the aduise of others;
and though, Says the Prophet, we neither offer, nor do wrong, Jeremiah 15. 10, Omnes tamen maledicunt nobis, every contumelious Mouth is open against us Neither may the third sort, [ Sacij vtriusque ] escape this branding fire. For, seeing it is God's prerogative above all earthly Kings, to manage his affairs without the advise of Others;
or in spiritu veritatis, vpon good groundes and to very good purpose, as Ahitophels to Dauid, whose counsels were as the Oracles of God: 2. Sam. 16. 23:
or in spiritu veritatis, upon good grounds and to very good purpose, as Ahithophel to David, whose Counsels were as the Oracles of God: 2. Sam. 16. 23:
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because it is supposed, and the spirit of God seemes to implie it, 2. Chro. 22. 4, that the Soueraignes actions, are according to his Counsellors directions.
Because it is supposed, and the Spirit of God seems to imply it, 2. Chro 22. 4, that the Sovereigns actions, Are according to his Counsellors directions.
If therfore in that honourable ranke, there be either a Mecenas or an Agrippa, some one or two, to whome the Prince imparteth NONLATINALPHABET, the most inward, weighty,
If Therefore in that honourable rank, there be either a Mecenas or an Agrippa, Some one or two, to whom the Prince imparts, the most inward, weighty,
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and secret affaires of the State, as Augustus to them two, they are sure (of all the rest) to bee most Branded and traduced, (for Plutarches reason, of States-mens ieoperdies, I wil not mention, because I am perswaded,
and secret affairs of the State, as Augustus to them two, they Are sure (of all the rest) to be most Branded and traduced, (for Plutarches reason, of Statesmen's Jeopardies, I will not mention, Because I am persuaded,
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and know there are none such with vs. vz. that men of great imployment in State matters, being NONLATINALPHABET, instructors and maintainers of disloyalties and treacheries, by their Otacousts and Intelligencers in other king.
and know there Are none such with us Vz. that men of great employment in State matters, being, instructors and maintainers of disloyalties and Treacheries, by their Otacousts and Intelligencers in other King.
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We now come ad Ignem, to the fire; But in the passage betwixt the Brand and the Fire, these 2. wordes giue me occasion to obserue out of the first verse, the difference of affection towardes these parties, betweene Iehouam ostendentem, and Satanam stantem. God showeth them Titiones, scorched & made blacke; but Satan telleth Iehouah, that a Brand is made to be burnt, and therefore to the fire with them.
We now come ad Ignem, to the fire; But in the passage betwixt the Brand and the Fire, these 2. words give me occasion to observe out of the First verse, the difference of affection towards these parties, between Iehouam ostendentem, and Satanam stantem. God Showeth them Titions, scorched & made black; but Satan Telleth Jehovah, that a Brand is made to be burned, and Therefore to the fire with them.
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which makes good the distinction betweene Gods temptation and the Diuels. Iehouah is content that men (especially of such high place and worth) should passe through the fire, and bee tried with hazardes of daunger and obloquies of speech:
which makes good the distinction between God's temptation and the Devils. Jehovah is content that men (especially of such high place and worth) should pass through the fire, and be tried with hazards of danger and Obloquies of speech:
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but it shall bee Iobs fire, Iob. 30. 30. ignis denigrans, not denorans, like the making of a Brand, black't in the outward part, but the inside scarse toucht:
but it shall be Jobs fire, Job 30. 30. ignis denigrans, not denorans, like the making of a Brand, blacked in the outward part, but the inside scarce touched:
as his high Reuelations, so their sublime and commaunding places, should hoaue them vp to a surquedrie in themselues, a forgetfulnesse of God, an oppression to their vnderlinges.
as his high Revelations, so their sublime and commanding places, should hoaue them up to a surquedry in themselves, a forgetfulness of God, an oppression to their underlings.
and remember that God hath placed them in their thrones, to doe equity and righteousnes, as well as the first part of her admiration, verse 4. 5, the state of their Courtes, the statelines of their pallaces, the multitude and order of their seruantes, the choise and charge of their diet: this schooling or rather scortching them by mallalents,
and Remember that God hath placed them in their thrones, to do equity and righteousness, as well as the First part of her admiration, verse 4. 5, the state of their Courts, the stateliness of their palaces, the multitude and order of their Servants, the choice and charge of their diet: this schooling or rather scorching them by mallalents,
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But seeing that some of them can too readily proclaime with the King of Egypt, Esa 19. 11, Filius Sapientum Ego, ego filius Regum antiquorum their Regall descent, their Royall indowments; And that of Salomons, Eccles 8. 3: Omne quod voluerit faciet Rex, their vnlimited authority and prerogatiues, and that, verse 4:
But seeing that Some of them can too readily proclaim with the King of Egypt, Isaiah 19. 11, Filius Sages Ego, ego filius Regum Antiquorum their Regal descent, their Royal endowments; And that of Solomon's, Eccles 8. 3: Omne quod voluerit faciet Rex, their unlimited Authority and prerogatives, and that, verse 4:
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Nec potest quisquam dicere quare ita facis? their vncontroulable commandes, their power paramount; And that of Nebuchednezar, Dan. 4. 27, Is not this Great Babel? &c. The extension of their territories, the magnificence of their buildinges, and the affluence of their wealth: It pleaseth therefore this our Iehouah to hazard them, either in their persons,
Nec potest quisquam dicere quare ita facis? their uncontrollable commands, their power paramount; And that of Nebuchednezar, Dan. 4. 27, Is not this Great Babel? etc. The extension of their territories, the magnificence of their buildings, and the affluence of their wealth: It Pleases Therefore this our Jehovah to hazard them, either in their Persons,
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Though they bee Gods in dignitie and place, yet that Princes may fall and die like other men. Hee was a King (and a famous one) that said and sung it, Psal. 30, 6. Ego dixi in abundantia mea non mouebor in aeternum, I said in my prosperity, I shall neuer be remoued, thou Lord of thy goodnes hast made my mountaine so strong; vz.
Though they be God's in dignity and place, yet that Princes may fallen and die like other men. He was a King (and a famous one) that said and sung it, Psalm 30, 6. Ego I have said in abundantia mea non mouebor in aeternum, I said in my Prosperity, I shall never be removed, thou Lord of thy Goodness hast made my mountain so strong; Vz.
but presently ver. 7. auertisti faciem tuam, some extremity or other attached him, and then hee changes his tune, Et factus sum conturbatus, and what profite is there in my bloud [ in sanguinibus ] to be borne a King, or to bee a father of Kinges, being thus continually exposed,
but presently for. 7. auertisti Face tuam, Some extremity or other attached him, and then he changes his tune, Et factus sum conturbatus, and what profit is there in my blood [ in sanguinibus ] to be born a King, or to be a father of Kings, being thus continually exposed,
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and subiect to such feares and dangers? The like is Iehouah his triall of Gouernors, subordinate to Princes, but chiefe both in Church and State: for the first, there is a feare, it seemeth by S. Paul, 1. Tim. 3. 6, That Church-prefermentes will make men proud for knowledge, as a quill NONLATINALPHABET, 1. Cor. 8. 1, blowes vppe the cheekes,
and Subject to such fears and dangers? The like is Jehovah his trial of Governors, subordinate to Princes, but chief both in Church and State: for the First, there is a Fear, it seems by S. Paul, 1. Tim. 3. 6, That Church-preferments will make men proud for knowledge, as a quill, 1. Cor. 8. 1, blows up the cheeks,
and carry themselues like a tempest, that wheras they are set ouer their Ministers to be Fathers vnto them, by aduise to direct them, with loue to censure them, they doe, which is S. Peters word, 1. Pet. 5. 3, NONLATINALPHABET, dominere like Tyrants ouer their Cleargie; yea, which is S. Pauls, Coloss. 2. 18. NONLATINALPHABET, leade them in triumph,
and carry themselves like a tempest, that whereas they Are Set over their Ministers to be Father's unto them, by advise to Direct them, with love to censure them, they do, which is S. Peter's word, 1. Pet. 5. 3,, dominere like Tyrants over their Clergy; yea, which is S. Paul's, Coloss. 2. 18., lead them in triumph,
but if to knowledge and authority wealth accrueth, that NONLATINALPHABET, 2. Cor. 4. 6. blindes them, either lulling them in idlenes, that they become blinde guides through ignorance:
but if to knowledge and Authority wealth accrueth, that, 2. Cor. 4. 6. blinds them, either lulling them in idleness, that they become blind guides through ignorance:
And therefore it pleaseth God, to let them passe through the fire, either of some reproachful Shemei (for the tong is a fire, saith S. Iac. 5. 6.) to reuile their persons:
And Therefore it Pleases God, to let them pass through the fire, either of Some reproachful Shimei (for the tonge is a fire, Says S. Iac. 5. 6.) to revile their Persons:
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or which was S. Pauls feare in himselfe, 2 Cor. 12. 21, God himselfe will abase them among the people, that it shal breake their hartes to see that, which S. Paul complained of in the same Chapter, verse 15, their much care returned with little loue, their labors many, but fruitlesse and vnprofitable.
or which was S. Paul's Fear in himself, 2 Cor. 12. 21, God himself will abase them among the people, that it shall break their hearts to see that, which S. Paul complained of in the same Chapter, verse 15, their much care returned with little love, their labors many, but fruitless and unprofitable.
as they haue the Queene of Sabaes blessing, 1. Reg. 10. 8. Happy are thy seruantes which stand euer before thee (for it is a blessing of God to stand before princes in daily attendance and seruice,
as they have the Queen of Sabaes blessing, 1. Reg. 10. 8. Happy Are thy Servants which stand ever before thee (for it is a blessing of God to stand before Princes in daily attendance and service,
and was wont to bee the reward of diligence, Prou. 22. 29, not a gift of fauour) So, their behauiour may bee such, that (as the task-masters vnder Pharao, not caring how they vexe the subiect,
and was wont to be the reward of diligence, Prou. 22. 29, not a gift of favour) So, their behaviour may be such, that (as the taskmasters under Pharaoh, not caring how they vex the Subject,
Many therefore, saith Salomon, doe affect the face of the Ruler, that is, to be his fauorites & officers, Sed iudicium à Domino egreditur singulorum, Pro. 29. 26,
Many Therefore, Says Solomon, do affect the face of the Ruler, that is, to be his favorites & Officers, said iudicium à Domino egreditur singulorum, Pro 29. 26,
but as the Greeke Fathers elegantlie distinguish vpon 1. Pet. 1. 7: Gods fire is NONLATINALPHABET, ignis adprobationem. In the 13. of this Prophesi e, 9. ver:
but as the Greek Father's elegantly distinguish upon 1. Pet. 1. 7: God's fire is, ignis adprobationem. In the 13. of this Prophesy e, 9. ver:
The diuels is NONLATINALPHABET Ignis ad perditionem, a consuming, a deuouring fire: for it is well obserued by Gregorie, that nihil Satanā satiat, nisi animam sauciet, nay, nisi animam tollat: the Diuel is not satisfied,
The Devils is Ignis ad perditionem, a consuming, a devouring fire: for it is well observed by Gregory, that nihil Satanā satiat, nisi animam sauciet, nay, nisi animam Tollat: the devil is not satisfied,
for taking holde of that threate, Morte morieris, it hee wrought vpon, and at that hee aymed, which made our Sauiour, Iohn 8. 44. to tearme him a murtherer from the beginning. In which case hee vseth a shrewde policie:
for taking hold of that threat, Morte Morieris, it he wrought upon, and At that he aimed, which made our Saviour, John 8. 44. to term him a murderer from the beginning. In which case he uses a shrewd policy:
yea, God himselfe in this very story did see it, and acknowledge it, Cap. 1. 15? Ego iratus sum parum, ipsi veró adiuuerunt in malum, I was angry but a little,
yea, God himself in this very story did see it, and acknowledge it, Cap. 1. 15? Ego Angered sum Parum, ipsi veró adiuuerunt in malum, I was angry but a little,
& they helped forward the affliction, that is, I made them Brandes; suffered them to bee scorcht in the fire, brought them into captiuity, but Satan and his instrumentes the Babylonians, not content with their thraldome, would haue kept them in, vtterly to haue consumed them.
& they helped forward the affliction, that is, I made them Brands; suffered them to be scorched in the fire, brought them into captivity, but Satan and his Instruments the Babylonians, not content with their thraldom, would have kept them in, utterly to have consumed them.
Marry of all other, these Brandes, Zerobabel, Iehoshua and their friendes hee maligneth euē to death, because they are the mainest enemies vnto him, and his: and therefore for Kings, hee and they are affected like them, who in the 19. of Luke verse 14:
Marry of all other, these Brands, Zerobabel, Joshua and their Friends he maligneth even to death, Because they Are the mainest enemies unto him, and his: and Therefore for Kings, he and they Are affected like them, who in the 19. of Lycia verse 14:
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for licence inlargeth his territorie. 2. Nolumus hunc regnare, if hee bee such a King as that parable describes, austerus home, a seuere man, taking a strict account of his subiects, such a one as ioynes Dauids practise to Salemōs iudgemēt, whose opinion is, that wicked men are an abhomination vnto the King, Prou. 16. 12: and that, therfore, a wise King will either banish them, or put them to the wheele, Prou. 20 26:
for licence enlargeth his territory. 2. Nolumus hunc Reign, if he be such a King as that parable describes, austerus home, a severe man, taking a strict account of his Subjects, such a one as joins David practise to Salemons judgement, whose opinion is, that wicked men Are an abomination unto the King, Prou. 16. 12: and that, Therefore, a wise King will either banish them, or put them to the wheel, Prou. 20 26:
And Dauid made it good by his practise, Psal. 101. Io In matutino, speedily will I destroy all the wicked of the land, and roote them out from the citty of the Lord:
And David made it good by his practice, Psalm 101. Io In matutino, speedily will I destroy all the wicked of the land, and root them out from the City of the Lord:
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then no maruaile, if Satans Souldiers say vnto such a King as their Captaine spake vnto the King of Kinges, Quid nobis & ttibi? Mat. 8. 29. What haue wee to doe with thee? or doe as hee did, neuer lin plotting and engining, til hee had brought him to death. A good King must expect to bee destroyed before his time,
then no marvel, if Satan Soldiers say unto such a King as their Captain spoke unto the King of Kings, Quid nobis & ttibi? Mathew 8. 29. What have we to do with thee? or do as he did, never lin plotting and engining, till he had brought him to death. A good King must expect to be destroyed before his time,
if hee seeke to destroy the wicked in their time, especially, if hee bee as Zorobabel here, A temple-builder, a religious King, one that endeuours to restore and retaine Religion in her first purity.
if he seek to destroy the wicked in their time, especially, if he be as Zerubbabel Here, A temple-builder, a religious King, one that endeavours to restore and retain Religion in her First purity.
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as in often changes they must needes be, dissolutenes of life, Atheisme in opinion, breach of all lawes, both Gods and mans, goed vnregarded and vnpunished;
as in often changes they must needs be, dissoluteness of life, Atheism in opinion, breach of all laws, both God's and men, go unregarded and unpunished;
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and the Chiefe in that order, as S. Paul speakes, 1. Cor. 4. 14, are accounted NONLATINALPHABET, the offals of the laystall, the dust of the Smithes forge, loathsome and contemptible,
and the Chief in that order, as S. Paul speaks, 1. Cor. 4. 14, Are accounted, the offals of the laystall, the dust of the Smith's forge, loathsome and contemptible,
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yet, if they liue, their doctrine may annoy both him and his: and therefore, though hee haue leaue, to bee spiritus mendax, 1. Reg. 22. 22, to seduce all the Prophetes, foure hundred at once, that's nothing with him,
yet, if they live, their Doctrine may annoy both him and his: and Therefore, though he have leave, to be spiritus mendax, 1. Reg. 22. 22, to seduce all the prophets, foure hundred At once, that's nothing with him,
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so long as either Michaiah that speakes trueth vnfainedly, or Elias that reproues sinne vnpartially, doe liue and breath. Iohn Baptist, though in prison, may doe good with his preaching,
so long as either Michaiah that speaks truth unfeignedly, or Elias that reproves sin unpartially, do live and breath. John Baptist, though in prison, may do good with his preaching,
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and therefore the best seruice is to haue his head in a platter. And if Satan might haue beene a Lion in the Den, Daniel should not haue so escaped as he did.
and Therefore the best service is to have his head in a platter. And if Satan might have been a lion in the Den, daniel should not have so escaped as he did.
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Diuinity is the soules physicke, if then it may bee effected, which is Ier. 8. 22, that there shall bee no Physitian in Gilead, none to recouer the health of Gods people: as the Psalmist speakes, psal. 74. 9, that there bee not one Prophet left, not one that vnderstandeth any more, that is it, which this Destroyer desireth,
Divinity is the Souls physic, if then it may be effected, which is Jeremiah 8. 22, that there shall be no physician in Gilead, none to recover the health of God's people: as the Psalmist speaks, Psalm. 74. 9, that there be not one Prophet left, not one that understandeth any more, that is it, which this Destroyer Desires,
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So the Hebrewes call it Iisrah, wherein there is saith Salomon first salus, Pro. 11. 14, saftie & assurance, secōdly, stabilitas, Pro. 15. 23, no feare of generall alteration,
So the Hebrews call it Israel, wherein there is Says Solomon First salus, Pro 11. 14, safety & assurance, secōdly, stabilitas, Pro 15. 23, no Fear of general alteration,
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that though the roofe bee fallen, the olde King bee dead, yet, if the foūdation, his counsell remaine, the whole fabricke of the state standes as it did,
that though the roof be fallen, the old King be dead, yet, if the Foundation, his counsel remain, the Whole fabric of the state Stands as it did,
wherupon, all the Rhetoricke and force Satan can applie, shall be to importune God to do in all States, as in this captiuity he thought wold haue been done, (& the Prophet much feared it, Lam. 4 11.) to turne Iisrah into Iitsah, Fundamentum in incendium, to kindle a fire in Sion, qui deuoret fundamenta eius, vtterlie to subuert the fundamentall stones and staies of a Kingdome. Yee know what Philip of Macedon his demaund was of the Athenians, to dismisse al their Orators: and Demosthenes Apologue as an answere thereunto, that the Wolues desired the shepheardes to dismisse their dogs, to which they yeelding, the Wolues entering, deuoured both the sheepe & the shepheardes also.
whereupon, all the Rhetoric and force Satan can apply, shall be to importune God to do in all States, as in this captivity he Thought would have been done, (& the Prophet much feared it, Lam. 4 11.) to turn Israel into Iitsah, Fundamentum in incendium, to kindle a fire in Sion, qui devoret Fundamenta eius, utterly to subvert the fundamental stones and stays of a Kingdom. Ye know what Philip of Macedon his demand was of the Athenians, to dismiss all their Orators: and Demosthenes Apologue as an answer thereunto, that the Wolves desired the shepherds to dismiss their Dogs, to which they yielding, the Wolves entering, devoured both the sheep & the shepherds also.
In this Storie, as Zorobabel and Iehoshua are intituled silii Olei, Cap. 4, 14, being Gods Annointed: So their Socii are called Septem Lucernae ver. 2. the lightes and eyes of the King & state: not ordinary lightes, but,
In this Story, as Zerubbabel and Joshua Are entitled silii Olei, Cap. 4, 14, being God's Anointed: So their Society Are called September Lucernae ver. 2. the lights and eyes of the King & state: not ordinary lights, but,
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such is their office, who are in counsell of state, both detegere proditoria, to retriue and bewray conspiracies and treacherous plots, if there bee any,
such is their office, who Are in counsel of state, both detegere proditoria, to retrieve and bewray conspiracies and treacherous plots, if there be any,
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Yee see the King of Aram raiseth as great a force, and sendeth robur exercitus, 2, Reg. 6. 14, as mightie an hoast to surprize Elizeus the chiefe Counsellor of state vnto the King of Israel, as to the inuading of a Realme, or the surprising of an impregnable hold.
Ye see the King of Aram Raiseth as great a force, and sends robur Exercitus, 2, Reg. 6. 14, as mighty an host to surprise Elisha the chief Counsellor of state unto the King of Israel, as to the invading of a Realm, or the surprising of an impregnable hold.
his intention to ruinate whole States, for where no counsell is, the people fall, the Realme is subuerted. His nature, that hee is an Abaddon, Reuel. 9. 11, that is a Destroyer. S. Peter sayeth, he is a Lion, 1. Pet. 5. 8. not content to range, vnlesse hee roare, nor satisfied vnlesse hee deuoure, a right Incendiarius, that wil not suffer a Brande to escape,
his intention to ruinate Whole States, for where no counsel is, the people fallen, the Realm is subverted. His nature, that he is an Abaddon, Revel. 9. 11, that is a Destroyer. S. Peter Saith, he is a lion, 1. Pet. 5. 8. not content to range, unless he roar, nor satisfied unless he devour, a right Incendiarius, that will not suffer a Brand to escape,
but if hee can, it shall into the fire. Sed increpet te Iehoua, is the beginning of this verse; there is a hooke for this Behemoth, who though hee haue the pray in his mouth,
but if he can, it shall into the fire. Said Impertinent te Iehoua, is the beginning of this verse; there is a hook for this behemoth, who though he have the prey in his Mouth,
wherein two thinges are to bee obserued. 1. the safetie in generall. 2, the manner of the safetie in the word [ ereptus ], and that is two-fold: 1, in the simple raptus, a speedy and vnexpected deliuerance. 2. in the compound, ereptus, a full & a powerfull rescue.
wherein two things Are to be observed. 1. the safety in general. 2, the manner of the safety in the word [ Ereptus ], and that is twofold: 1, in the simple raptus, a speedy and unexpected deliverance. 2. in the compound, Ereptus, a full & a powerful rescue.
but his principall mercy it is to rescue and saue Kings and Gouernours; for rather then they shal miscarry or perish, he wil, saith Dauid, Psal. 57, 4, send from heauen to saue them, from those that would deuoure and swallow them: other men hee saueth by diuerse meanes,
but his principal mercy it is to rescue and save Kings and Governors; for rather then they shall miscarry or perish, he will, Says David, Psalm 57, 4, send from heaven to save them, from those that would devour and swallow them: other men he Saveth by diverse means,
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& percusso Pastore dispergitur Grex, saith our Prophet, Cap. 13. 7, Smite the shepbeard, and the whole flocke will be scattered. And as it is his mercy, so it is his wisdome also,
& percusso Pastore dispergitur Grex, Says our Prophet, Cap. 13. 7, Smite the shepbeard, and the Whole flock will be scattered. And as it is his mercy, so it is his Wisdom also,
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that is, for Prelates and Churchmen. Magistracy of both sorts is his ordinance, Rom. 13. 1. What hee hath ordained, it stands with his wisdome to maintaine.
that is, for Prelates and Churchmen. Magistracy of both sorts is his Ordinance, Rom. 13. 1. What he hath ordained, it Stands with his Wisdom to maintain.
And as the rescue of them argueth his mercy and wisedome, so the maner thereof, his power, and glory. His power, for therein hee sheweth, that hee hath as Dauid obserueth, omnimodam salutē; Psa. 68. 20, all manner of deliuerances, by detection of the conspiracie, by protection from them, by preuention before the daunger, by subuension in it:
And as the rescue of them argue his mercy and Wisdom, so the manner thereof, his power, and glory. His power, for therein he shows, that he hath as David observeth, omnimodam salutē; Psa. 68. 20, all manner of Deliverances, by detection of the Conspiracy, by protection from them, by prevention before the danger, by subuension in it:
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A Pannicus terror, as in the siege of the Assirians; a rumor vnexpected, as in the streights of Dauid, a youth not thought of, as in the conspiracy for Paul; a sudden Earthquake, as in the duresse of the Apostles: briefly,
A Pannicus terror, as in the siege of the Assyrians; a rumor unexpected, as in the straights of David, a youth not Thought of, as in the Conspiracy for Paul; a sudden Earthquake, as in the duress of the Apostles: briefly,
as Dauid speaketh, Psal. 68. 21. Domini sunt exitus mortis, the issues of death, and the variety of issues are the Lordes: According to the daunger such shall bee the issue:
as David speaks, Psalm 68. 21. Domini sunt exitus mortis, the issues of death, and the variety of issues Are the lords: According to the danger such shall be the issue:
are there degrees of perils, not onely the pitte, but the horrible pit? from thence he hath fetcht mee out, saith Dauid, Psal. 40. 2. Are there degrees of death? as it seemeth by S. Paul there are, not onely mors a death, but tanta mors so great a death; Hee hath deliuered vs from so great a death, saith the Apostle, 2. Cor. 1. 10. Now if there bee a tantum in any daunger or death, it is in that which is by fire, an vnmerciful Element, the Egyptians call it Belluam animatam: See the rage of this beast, in the 1. Reg. 18. 38, the fire fell;
Are there Degrees of perils, not only the pit, but the horrible pit? from thence he hath fetched me out, Says David, Psalm 40. 2. are there Degrees of death? as it seems by S. Paul there Are, not only mors a death, but tanta mors so great a death; He hath Delivered us from so great a death, Says the Apostle, 2. Cor. 1. 10. Now if there be a Tantum in any danger or death, it is in that which is by fire, an unmerciful Element, the egyptians call it Belluam animatam: See the rage of this beast, in the 1. Reg. 18. 38, the fire fell;
See the breath of this beast, the very heate of the fire out of the fornace mouth, slue the men that brought Sidrach, Misach and Abednego to their execution, Dan. 3. 22. So that this requireth more then an ordinary deliuerie, it had neede of a Rapuit (for so the Angels snatcht Lot out of Sodoms fire, Gen. 19. 16:) the daunger thereof being so deadly, the death so present, the presence so dreadfull.
See the breath of this beast, the very heat of the fire out of the furnace Mouth, slew the men that brought Sidrach, Meshach and Abednego to their execution, Dan. 3. 22. So that this requires more then an ordinary delivery, it had need of a Ravished (for so the Angels snatched Lot out of Sodom's fire, Gen. 19. 16:) the danger thereof being so deadly, the death so present, the presence so dreadful.
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What here was presented in a vision to Zacharie, was as this day twelue-month visibly acted vpon vs; for there is none in this Church, or in the land, of Honor or birth; or office of State, or place of iustice, but hee may (me thinkes) giue for his Imprese a Brand placed iust to the mouth of Nebuchadnezzers flaming furnace, smoaking, but escaping the flame;
What Here was presented in a vision to Zacharias, was as this day twelvemonth visibly acted upon us; for there is none in this Church, or in the land, of Honour or birth; or office of State, or place of Justice, but he may (me thinks) give for his Imprese a Brand placed just to the Mouth of Nebuchadnezzers flaming furnace, smoking, but escaping the flame;
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The King in his Diadem; the Queene in her frontlet; the Prince in his Coronet; the Nobility in their Collers; the Clergie in their Signets; and so the rest whome it did concerne (and whome did it not concerne?) may fitly and truely vse this for their Poesie, Nonne ego Titto? Was not I, a Brand, snatcht out of the fire?
The King in his Diadem; the Queen in her frontlet; the Prince in his Coronet; the Nobilt in their Collers; the Clergy in their Signets; and so the rest whom it did concern (and whom did it not concern?) may fitly and truly use this for their Poesy, Nonne ego Titto? Was not I, a Brand, snatched out of the fire?
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To particularlize the designement and the danger intended, were to burne day light, indeed, to light a Torch beefore the Sunne; so many of honor heere present, better acquainted with them (as is fitte) then my selfe:
To particularlize the designment and the danger intended, were to burn day Light, indeed, to Light a Torch before the Sun; so many of honour Here present, better acquainted with them (as is fit) then my self:
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My office is, by Salomons rule (as you hearde in the beginning) to inforce my speech at this time Clauis and Stimulis, to imprint in your minds the horror of the daunger,
My office is, by Solomon's Rule (as you heard in the beginning) to enforce my speech At this time Key and Stimulis, to imprint in your minds the horror of the danger,
and to excite you to thanksgiuing for the Rescue. And my duty is, to keepe mee to my Text. Of the Incendiarij, the Boutefeux (So Dauid calleth such wretches, Psal. 57 8.) those fire brandes that would haue set these maister brandes on a flame, not one word, eyther by way of inuectiue or commemoration.
and to excite you to thanksgiving for the Rescue. And my duty is, to keep me to my Text. Of the Incendiarij, the Boutefeux (So David calls such wretches, Psalm 57 8.) those fire brands that would have Set these master brands on a flame, not one word, either by Way of invective or commemoration.
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Deleatur memoria Amalech sub coelo, let their names be forgotten, their houses forlorne, and their posteritie odious, sed scribatur memoriale, yet let there be a memoriall reserued of the Deliuerance.
Deleatur memoria Amalek sub coelo, let their names be forgotten, their houses forlorn, and their posterity odious, sed scribatur memorial, yet let there be a memorial reserved of the Deliverance.
First, therefore, wee will beginne with Titio. Had they beene Titiones sumigantes, smooking brandes, (who were principally intended for the fire) good for nothing but to stifle the throate,
First, Therefore, we will begin with Titio. Had they been Titions sumigantes, smoking brands, (who were principally intended for the fire) good for nothing but to stifle the throat,
and yet it becomes not good Subiectes to bee their owne Reuengers. Christianity teacheth Patience, not Rebellion. But hauing a King so royally descended,
and yet it becomes not good Subjects to be their own Revengers. Christianity Teaches Patience, not Rebellion. But having a King so royally descended,
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like so many rich Iewels, compassing the Kinges crowne; fast and faithfull, and therefore pretious to their Soueraigne, of perfect lustre in themselues, of radiant & comfortable aspect to the Subiectes:
like so many rich Jewels, compassing the Kings crown; fast and faithful, and Therefore precious to their Sovereign, of perfect lustre in themselves, of radiant & comfortable aspect to the Subjects:
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What fancie, what furie, what Deuill could haue so inraged the spirit of any, to haue set such glorious Brandes on fire, at once to consume them? and so might I goe on in amplifying this point.
What fancy, what fury, what devil could have so enraged the Spirit of any, to have Set such glorious Brands on fire, At once to consume them? and so might I go on in amplifying this point.
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the expressing whereof, requireth rather a Nuntius in a Tragedy, then a Preacher of the Gospell of Peace. For how might hee whet his Stile, and raise his Muse, in purtraying the horror of this designement, which was, not in Armes and open rebelling, that had beene more manlie:
the expressing whereof, requires rather a Nuntius in a Tragedy, then a Preacher of the Gospel of Peace. For how might he whet his Style, and raise his Muse, in purtraying the horror of this designment, which was, not in Arms and open rebelling, that had been more manly:
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but with an insensible element, and the most deadlie of all elementes, fire; & of all fiers the most hellish and speedy, GVN-POWDER FIRE; cowched in a darke Vault, inclosed in barrels, enuironed with yrons, enueloped with wood and coles (all fierie fuell) to haue hoisted, to haue crushed, to haue dismembred, the most Honorable Assembly of Christendome, sitting in their State, in the house of Peace, in their Senate of sacred Counsell, and that in the twinckling of an eye, with one deadly thundering blow; as if the house of Parlament had beene an other Mount Sinai, Exod. 19, 16,
but with an insensible element, and the most deadly of all elements, fire; & of all fierce the most hellish and speedy, GVN-POWDER FIRE; couched in a dark Vault, enclosed in barrels, environed with irons, enveloped with wood and coals (all fiery fuel) to have hoist, to have crushed, to have dismembered, the most Honourable Assembly of Christendom, sitting in their State, in the house of Peace, in their Senate of sacred Counsel, and that in the twinkling of an eye, with one deadly thundering blow; as if the house of Parliament had been an other Mount Sinai, Exod 19, 16,
Surely, wee might haue begunne the verse with Dauid, [ Wee went through fire and water, ] but God knowes whether we might haue ended the verse with him or no? [ thou hast brought vs out into a wealthy place, ] for I doubt whether the most secure in his own conscience, could haue acertained himselfe, beeing surprised with so sudden a frush, that hee was sufficiently prepared to hee receiued into Heauen. A damnable fire that should haue destroied both body and soule. I come to the thirde;
Surely, we might have begun the verse with David, [ we went through fire and water, ] but God knows whither we might have ended the verse with him or no? [ thou hast brought us out into a wealthy place, ] for I doubt whither the most secure in his own conscience, could have ascertained himself, being surprised with so sudden a frush, that he was sufficiently prepared to he received into Heaven. A damnable fire that should have destroyed both body and soul. I come to the Third;
of iudgement, in so deliuering vs. Their owne toung (which Basil calleth Plectrum mentis) or their Pen rather (which is plectrum linguae, and makes the tongue to speake, where it cannot be heard) couertly describing it:
of judgement, in so delivering us Their own tongue (which Basil calls Plectrum mentis) or their Pen rather (which is plectrum linguae, and makes the tongue to speak, where it cannot be herd) covertly describing it:
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but withall Gods spirit, inspiring the King to reueale it fully, though incongruously: for surelie, had hee not beene a better Prophet then, in that point, hee was a Grammarian, wee might all haue perished,
but withal God's Spirit, inspiring the King to reveal it Fully, though incongruously: for surely, had he not been a better Prophet then, in that point, he was a Grammarian, we might all have perished,
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& neuer knowne who had hurt vs. But this is Gods glorie, which addes much to his mercy, that though hee bring vs ad os sepulchri, to the mouth of the graue, to the pits brinke,
& never known who had hurt us But this is God's glory, which adds much to his mercy, that though he bring us and os Sepulchre, to the Mouth of the graven, to the pits brink,
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yet hee will not leaue vs in valle mortis: die wee must, and it is a Statute in the Parlament of Heauen, (Statutum est omnibus semel mori: but hee will not tradere nos morti, saith Dauid, Psal. 118. 18, giue vs ouer to die, PER TRADITIONEM, that is, by treason and conspiracie.
yet he will not leave us in valle mortis: die we must, and it is a Statute in the Parliament of Heaven, (Statutum est omnibus semel Mori: but he will not Tradere nos morti, Says David, Psalm 118. 18, give us over to die, PER TRADITIONEM, that is, by treason and Conspiracy.
Lastly, which is my principall part, and that which I am to vrge, is this same (Nonne) Nonne? was it not a strange deliuerie? and then againe, Nonne? Is it not perpetually to be recorded? Surely;
Lastly, which is my principal part, and that which I am to urge, is this same (Nonne) Nonne? was it not a strange delivery? and then again, Nonne? Is it not perpetually to be recorded? Surely;
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since that of him commeth our saluation? Zerobabel, Iehoshua, and that Companie celebrated this their deliuerie, Cap. 7, in Frogosis acclamationibus, with shouting acclamations,
since that of him comes our salvation? Zerobabel, Joshua, and that Company celebrated this their delivery, Cap. 7, in Frogosis acclamationibus, with shouting acclamations,
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and the fa-hur-den of their shoutes, and songes, was Gratia, Gratia: we surely in our rescue haue seene Gratiam Dei: shall wee not in our Memorial thereof sing Gratias Deo? if hee in our deliuerie haue verefied the last verse of the 147. Psal, Hee hath not dealt so with any nation:
and the fa-hur-den of their shouts, and songs, was Gratia, Gratia: we surely in our rescue have seen Gratiam Dei: shall we not in our Memorial thereof sing Gratias God? if he in our delivery have verified the last verse of the 147. Psalm, He hath not dealt so with any Nation:
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It may bee a shame for vs, if wee goe not on forward to the first verse of the very next Psalme: O prayse the Lord of-Heauen, prase him in the highest. To him therefore,
It may be a shame for us, if we go not on forward to the First verse of the very next Psalm: Oh praise the Lord of-Heauen, prase him in the highest. To him Therefore,
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