Our sauiours iourney to the Gadarens: or the loue of Christ vnto man. Written by I. Iones Bachelour in Diuinity, and parson of S. Nicholas Acons, London
THese words (beloued) of the Euangelist, now read vnto you, containe in them, the iourney of our Sauiour vnto the Gadarens, and in the iourney a mighty miracle;
THese words (Beloved) of the Evangelist, now read unto you, contain in them, the journey of our Saviour unto the Gadarenes, and in the journey a mighty miracle;
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men, that were more inly touched with the losse of their hogges, then with the sinnes of their soules, the true picture of couetous man, who so conformes himselfe vnto his wealth,
men, that were more inly touched with the loss of their hogs, then with the Sins of their Souls, the true picture of covetous man, who so conforms himself unto his wealth,
to their confirmatiō also, that by confirming all his seuerall doctrines with sundry miracles, they might beleeue that hee was the true and onely Messias, that was sent into the world, to be the saluation and rdemption of it.
to their confirmation also, that by confirming all his several doctrines with sundry Miracles, they might believe that he was the true and only Messias, that was sent into the world, to be the salvation and rdemption of it.
So then in these words, wee haue three parts to bee inquired into, according vnto the three seuerall verses here, euery verse hath his particular part.
So then in these words, we have three parts to be inquired into, according unto the three several Verses Here, every verse hath his particular part.
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The preparation for the iourney, the manner of the iourney, the miracle in the iourney. 1 The preparation in the first verse. 2 The manner in the next verse. 3 The miracle in the last verse.
The preparation for the journey, the manner of the journey, the miracle in the journey. 1 The preparation in the First verse. 2 The manner in the next verse. 3 The miracle in the last verse.
So Balac the King of Moab, desirous for to ridde himselfe of his dangerous neighbours the Israelites, in Numb. 22. hee sends for Balaam the Southsayer, to come in all haste vnto him, Nunc igitur veni & maledic, Come now therefore, I pray thee, come,
So Balaam the King of Moab, desirous for to rid himself of his dangerous neighbours the Israelites, in Numb. 22. he sends for balaam the Soothsayer, to come in all haste unto him, Nunc igitur veni & Maledic, Come now Therefore, I pray thee, come,
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Lord now lettest thou thy seruant depart in peace, &c. So our Sauiour feeling of his death approching, he cries vnto his Father, Nunc ad to vento, now I come vnto thee:
Lord now Lettest thou thy servant depart in peace, etc. So our Saviour feeling of his death approaching, he cries unto his Father, Nunc ad to Vento, now I come unto thee:
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he was sent forth into the world to doe his fathers businesse, and so earnest was hee, in this Calling of his, that as the Tragedian speakes in another sence;
he was sent forth into the world to do his Father's business, and so earnest was he, in this Calling of his, that as the Tragedian speaks in Another sense;
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and as the Mathematitian said, of the practise of that Art, Nulla dies sine linea, no day should passe ouer his head, without the drawing of a line more:
and as the Mathematician said, of the practice of that Art, Nulla dies sine linea, no day should pass over his head, without the drawing of a line more:
for hee professeth this of himselfe, that in it, he tooke his sole delight, Ioh. 4. My meate (sayes hee) is to do the will of him that sent me, and to finish his worke.
for he Professes this of himself, that in it, he took his sole delight, John 4. My meat (Says he) is to do the will of him that sent me, and to finish his work.
And so hauing finished what businesse was conuenient, amongst his owne people, the next day after peraduenture, set forward for this intended iourney of his, without so much as mentioning of the day at all,
And so having finished what business was convenient, among his own people, the next day After Peradventure, Set forward for this intended journey of his, without so much as mentioning of the day At all,
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For (sayes hee) there are many other things, which Iesus did, the which if they should be written, euery one, I suppose that euen the world it selfe could not containe the bookes that should be written;
For (Says he) there Are many other things, which Iesus did, the which if they should be written, every one, I suppose that even the world it self could not contain the books that should be written;
and therefore whereas we read it in our English Translation, in Gen. 1. and the euening and the morning were the first day, the Hebrue Translation reades it;
and Therefore whereas we read it in our English translation, in Gen. 1. and the evening and the morning were the First day, the Hebrew translation reads it;
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And the Latine, and the Greeke, following of the Hebrue phrase, for the First say one, as in Mark. 16. NONLATINALPHABET, Ʋna Sabbathorum, where our Translation reades it,
And the Latin, and the Greek, following of the Hebrew phrase, for the First say one, as in Mark. 16., Ʋna Sabbathorum, where our translation reads it,
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and very earely in the morning, the first day of the weeke, they came vnto the Sepulchre, &c. So here it is set downe, NONLATINALPHABET, one day, which day, may very well signifie, the first day, and that is this day.
and very early in the morning, the First day of the Week, they Come unto the Sepulchre, etc. So Here it is Set down,, one day, which day, may very well signify, the First day, and that is this day.
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But if it were this day, how comes it then to passe (it may well be demanded) that our Sauiour is guilty of the breach of that commandement, Remember that thou keepe holy the Sabboth day, &c. And in it, thou shalt doe no manner of worke, &c. which was so strictly obserued amongst the Iewes,
But if it were this day, how comes it then to pass (it may well be demanded) that our Saviour is guilty of the breach of that Commandment, remember that thou keep holy the Sabbath day, etc. And in it, thou shalt do no manner of work, etc. which was so strictly observed among the Iewes,
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which Sabboth dayes iourney contained in it, as the writers do agree vpon it, two miles in distance, the which it was lawfull for them to walke on the Sabboth day;
which Sabbath days journey contained in it, as the writers do agree upon it, two miles in distance, the which it was lawful for them to walk on the Sabbath day;
But yet it may bee demanded further (for wee are fallen into a labyrinth of questions) how comes this permission of a Sabboth dayes iourney, seeing all iourneying, in the law, is expressely forbidden.
But yet it may be demanded further (for we Are fallen into a labyrinth of questions) how comes this permission of a Sabbath days journey, seeing all journeying, in the law, is expressly forbidden.
therefore he giueth you on the sixt day, the bread of two dayes, abide yee therefore euery man in his place, let no no man go out of his place on the seuenth day.
Therefore he gives you on the sixt day, the bred of two days, abide ye Therefore every man in his place, let no no man go out of his place on the Seventh day.
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and that is, that in the time of Ioshua, hee commanded it to bee proclaimed, that the Arke going before, there should be a distance left between it & the campe, of two thousand cubites, by measure,
and that is, that in the time of Ioshua, he commanded it to be proclaimed, that the Ark going before, there should be a distance left between it & the camp, of two thousand cubits, by measure,
the sea of Tiberias: a broad and large place, so that howsoeuer, he was still without the compasse of two thousand cubites, his Sabboth dayes iourney: how may this bee?
the sea of Tiberias: a broad and large place, so that howsoever, he was still without the compass of two thousand cubits, his Sabbath days journey: how may this be?
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It came to passe; Heere haue our licentious Epicures, and our vpstart Atheists, a ground & foundation (as they thinke) to build vp their Chance-medly doctrine in the world;
It Come to pass; Here have our licentious Epicureans, and our upstarted Atheists, a ground & Foundation (as they think) to built up their Chance-medley Doctrine in the world;
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For what greater argument of chance, can there be, say they, then that Christ himselfe, should in his owne businesse, admit of a casualty, for the Text is plaine:
For what greater argument of chance, can there be, say they, then that christ himself, should in his own business, admit of a casualty, for the Text is plain:
though but a Heathen Phylosopher, yet he could say, by the twy-light of nature, that ignorantia causarum, the ignorance of man was that, that made blind fortune a goddesse amongst men:
though but a Heathen Philosopher, yet he could say, by the twilight of nature, that ignorantia Causarum, the ignorance of man was that, that made blind fortune a goddess among men:
for when they saw no reason for many things that came to passe amongst them, they did not conceiue, that there might be a reason which they thēselues did not see,
for when they saw no reason for many things that Come to pass among them, they did not conceive, that there might be a reason which they themselves did not see,
but straight way they deified Fortune, & made her the author and bestower of thē all vpon the world, her that is so brittle a goddesse, quae cum spēdet frangitur, which is dashed in peeces by the least accident;
but straight Way they deified Fortune, & made her the author and bestower of them all upon the world, her that is so brittle a goddess, Quae cum spēdet frangitur, which is dashed in Pieces by the least accident;
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whereas our Sauiour Christs rule is quite contrary, for he teacheth vs another doctrine in the tenth of Saint Mathewes Gospell, for hee makes Prouidence reach vnto the smallest matters,
whereas our Saviour Christ Rule is quite contrary, for he Teaches us Another Doctrine in the tenth of Saint Matthew Gospel, for he makes Providence reach unto the Smallest matters,
Are there not (saith hee) two Sparrowes sold for a farthing, and yet one of them shall not fall on the ground, without the will of your heauenly Father:
are there not (Says he) two Sparrows sold for a farthing, and yet one of them shall not fallen on the ground, without the will of your heavenly Father:
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and the Apostle in the Ephesians tels vs, that when we shall need them, he has, abundantet diuitia: gratia, exceeding riches of his grace, in store for vs,
and the Apostle in the Ephesians tells us, that when we shall need them, he has, abundantet diuitia: Gratia, exceeding riches of his grace, in store for us,
if we our selues will but willingly accept, what he shall kindly offer vnto vs. Hee does not take this iourney heere vpon him, vpon a giddy humour, but a discreete deliberation, to go vnto them;
if we our selves will but willingly accept, what he shall kindly offer unto us He does not take this journey Here upon him, upon a giddy humour, but a discreet deliberation, to go unto them;
It is the speech of Iudas Maeccabaeus, 1. Mac. 4. that when he was to encourage his Army against Gorgias his souldiers, he wils them not to feare their multitude,
It is the speech of Iudas Maeccabaeus, 1. Mac. 4. that when he was to encourage his Army against Gorgias his Soldiers, he wills them not to Fear their multitude,
as great a miracle as any of the rest, that hee did vpon the Sea, that so both earth and Sea might witnesse with him, the power and truth of the doctrine that hee Preached to the people.
as great a miracle as any of the rest, that he did upon the Sea, that so both earth and Sea might witness with him, the power and truth of the Doctrine that he Preached to the people.
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and made them to go through as vpon dry land? Exod. 14, Is not this the same, that when it pleased him, walked vpon the water as vpon firme ground, and made his Disciple Peter tread there also? Mat. 14. Why then but for the passage ouer of a little Lake, would he haue a Ship for to ferry him ouer? could hee go vpon the Sea when it was boysterous and rough,
and made them to go through as upon dry land? Exod 14, Is not this the same, that when it pleased him, walked upon the water as upon firm ground, and made his Disciple Peter tread there also? Mathew 14. Why then but for the passage over of a little Lake, would he have a Ship for to ferry him over? could he go upon the Sea when it was boisterous and rough,
Had our Sauiour remained God alone, as he was at the first, what comfort on benefite had that bene vnto 〈 ◊ 〉 and or if he had taken humane flesh vpon him,
Had our Saviour remained God alone, as he was At the First, what Comfort on benefit had that be unto 〈 ◊ 〉 and or if he had taken humane Flesh upon him,
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He went into a ship & slept, that by both he might instruct vs of the want of necessaries, that bee in our nature, hee rebuked the wind and appeased the Sea, that so he might shew vs the power of his Diuinity. He went into a Ship:
He went into a ship & slept, that by both he might instruct us of the want of necessaries, that be in our nature, he rebuked the wind and appeased the Sea, that so he might show us the power of his Divinity. He went into a Ship:
but not into the warspite, no man of war to do mischiefe withall, for though himselfe were come as himselfe professes, in Luke 12. I am come to send fire vpon the earth,
but not into the warspite, no man of war to do mischief withal, for though himself were come as himself Professes, in Lycia 12. I am come to send fire upon the earth,
yet he would not, as our Pirates now adaies do, fetch his fire from hel to blow men quick vp into heauen, that he hath left for those diuelish helhounds, without their greater repentance, that as they haue serued others,
yet he would not, as our Pirates now adais do, fetch his fire from hell to blow men quick up into heaven, that he hath left for those devilish hellhounds, without their greater Repentance, that as they have served Others,
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& what King greater thē this King of ours, who hath both on his vesture & on his thigh a name writtē, Rex regum & Dominus dominantium, King of Kings and Lord of Lords:
& what King greater them this King of ours, who hath both on his vesture & on his thigh a name written, Rex regum & Dominus Dominant, King of Kings and Lord of lords:
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yet this great Lord will choose rather to honor with his birth, little Bethlem the least amongst the thousands of Iudah, then famous Ierusalem the Metropolis of the world, litle Bethlē I say, shal be honored by his birth,
yet this great Lord will choose rather to honour with his birth, little Bethlehem the least among the thousands of Iudah, then famous Ierusalem the Metropolis of the world, little Bethlen I say, shall be honoured by his birth,
whē famous Ierusalem shall dishonor her self, by his death & passiō. In this small village of Bethlem, he neither commands Princely Pallaces, nor great mans house,
when famous Ierusalem shall dishonour her self, by his death & passion. In this small village of Bethlehem, he neither commands Princely Palaces, nor great men house,
but contents himselfe to bee borne, NONLATINALPHABET as Greg. Naz. speakes, in a base, and a common Inne, a place made for the receipt of the meanest company,
but contents himself to be born, as Greg. Nazareth speaks, in a base, and a Common Inn, a place made for the receipt of the Meanest company,
and in that Inne hee takes vp a Stable for his Nursery, and a Cratch for his chaire of Estate, a poore Carpenter and his wife for his priuy Counsellours,
and in that Inn he Takes up a Stable for his Nursery, and a Cratch for his chair of Estate, a poor Carpenter and his wife for his privy Counsellors,
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and the earth is his Footestoole, must bee contented with the vilest place that vaine man can finde out for him, NONLATINALPHABET, saies Na•. Thus he that makes all other men rich, himselfe must be borne like a beggar in some out roome;
and the earth is his Footstool, must be contented with the Vilest place that vain man can find out for him,, Says Na•. Thus he that makes all other men rich, himself must be born like a beggar in Some out room;
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and afterwards, aboue the course of nature, he is forced to fast forty daies and forty nights, heb is scoffed at by his kindred, reuiled by the Gouernours, cursed by the Doctors;
and afterwards, above the course of nature, he is forced to fast forty days and forty nights, Hebrew is scoffed At by his kindred, reviled by the Governors, cursed by the Doctors;
called Coniurer by the Commons, betrayed by his seruants, scorned by the Courtiers, mocked by the Souldiers, rayled at by the Malefactors, his whole life was nothing else but a map of miseries;
called Conjurer by the Commons, betrayed by his Servants, scorned by the Courtiers, mocked by the Soldiers, railed At by the Malefactors, his Whole life was nothing Else but a map of misery's;
his prouision is fiue barley loaues, and two small fishes, and what are they amongst so many? Ferried ouer here, he is, in a poore fishermans boate, the vilest and most contemptible of all other Trades.
his provision is fiue Barley loaves, and two small Fish, and what Are they among so many? Ferried over Here, he is, in a poor fishermans boat, the Vilest and most contemptible of all other Trades.
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he, Whose the sea is, and whose hands prepared the dry lands, Psal. 95. Hee (I say) is mad passenger in a Ketch, in a poore Fisher-boate, ferried ouer to the other side.
he, Whose the sea is, and whose hands prepared the dry Lands, Psalm 95. He (I say) is mad Passenger in a Catch, in a poor Fisherboat, ferried over to the other side.
He went into a ship, but he went not alone, hee was accompanied with his Disciples, He went into a ship (saies my Text) with his Disciples, hee went with his Disciples, that so he might proue their faith vpon the sea,
He went into a ship, but he went not alone, he was accompanied with his Disciples, He went into a ship (Says my Text) with his Disciples, he went with his Disciples, that so he might prove their faith upon the sea,
as you may reade at large in the twenty two Chapter of Genesis: Go offer vp thy sonne Isaac vpon one of the Mountaines that I shall tell thee of, who holding of Gods promise vnto him, certaine and sure, that in his seede all the Nations of the earth should be blessed, would rather trust in what hee hoped for,
as you may read At large in the twenty two Chapter of Genesis: Go offer up thy son Isaac upon one of the Mountains that I shall tell thee of, who holding of God's promise unto him, certain and sure, that in his seed all the nations of the earth should be blessed, would rather trust in what he hoped for,
Non haesitabat (saies Saint Augustine) quod sibi reddi poterat immolatus, qui dari poterat non speratus, hee no more doubted that his sonne should be restored vnto him,
Non haesitabat (Says Faint Augustine) quod sibi reddi poterat Immolatus, qui dari poterat non speratus, he no more doubted that his son should be restored unto him,
so that our Sauiour might well giue that testimony of them, that he does in the 22. of Luke, vos estis, yee are they which haue continued with me in my temptations.
so that our Saviour might well give that testimony of them, that he does in the 22. of Lycia, vos Ye are, ye Are they which have continued with me in my temptations.
And to digresse a little from them, and turne the dyall vnto our selues, wee all know that Christ our Lord is much sooner found in affliction & tribulation, then he is in mirth & iollity: Christ, he is the Lilly;
And to digress a little from them, and turn the dial unto our selves, we all know that christ our Lord is much sooner found in affliction & tribulation, then he is in mirth & jollity: christ, he is the Lily;
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but as it is said of the Lilly in the Canticles: Hee is growing amongst the thornes, nay he is crowned with a crown of thornes, Math. 27. sooner found in the house of mourning,
but as it is said of the Lily in the Canticles: He is growing among the thorns, nay he is crowned with a crown of thorns, Math. 27. sooner found in the house of mourning,
vpon the land he shall haue followers enough, why hee hath whole multitudes attending on him, Ecce totus mundus, sayes S. Iohn, Behold the whole world runs after him, but vpon the sea, his traine hath left him, onely his Apostles they keepe him company;
upon the land he shall have followers enough, why he hath Whole Multitudes attending on him, Ecce totus World, Says S. John, Behold the Whole world runs After him, but upon the sea, his train hath left him, only his Apostles they keep him company;
In every one of these, wee set vp this for our Mott, Vos autem non sic; farre, oh as farre as may bee, let the least of all these be from vs, let them not once approach the place, where we shall dwell.
In every one of these, we Set up this for our Mott, Vos autem non sic; Far, o as Far as may be, let the least of all these be from us, let them not once approach the place, where we shall dwell.
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and they themselues maisters of the field, without so much as striking of one stroke for it, they burst out presently into cheerefull songs, Cantemus Domino, let vs sing vnto the Lord,
and they themselves masters of the field, without so much as striking of one stroke for it, they burst out presently into cheerful songs, Cantemus Domino, let us sing unto the Lord,
so wee, whilst hee bestowes wealth, and riches, and glory, & honor, and the like vpon vs, all that while, wee thinke wee haue gotten all with a song, wee cease not to say with Dauid in the 81 Psalme, Cantemus Domino, sing wee merrily vnto God our strength, make a cheerfull noyse vnto the God of Iacob, all is well,
so we, while he bestows wealth, and riches, and glory, & honour, and the like upon us, all that while, we think we have got all with a song, we cease not to say with David in the 81 Psalm, Cantemus Domino, sing we merrily unto God our strength, make a cheerful noise unto the God of Iacob, all is well,
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And so S. Paul tels them what they are to looke for in recompence againe, in 2. Cor. If they shall be partakers of his sufferings, they shall bee partakers also of the consolation.
And so S. Paul tells them what they Are to look for in recompense again, in 2. Cor. If they shall be partakers of his sufferings, they shall be partakers also of the consolation.
Will you see the changes of the world? I will onely giue you one instance Act. 14. Paul and 〈 ◊ 〉, at their first en••••e into Listra, they haue much a doe to containe the people from doing sacrifice vnto them, as Gods;
Will you see the changes of the world? I will only give you one instance Act. 14. Paul and 〈 ◊ 〉, At their First en••••e into Lystra, they have much a do to contain the people from doing sacrifice unto them, as God's;
the Maister hee must be the first, that must shew example vnto the Scholer, and what hee would haue his Scholer learne, that he must teach him by example, as well as by precept.
the Master he must be the First, that must show Exampl unto the Scholar, and what he would have his Scholar Learn, that he must teach him by Exampl, as well as by precept.
and cut downe a bough from a tree, and laid it vpon his owne shoulders, saying vnto his souldiers, Quod me vidistis fucere, 〈 ◊ 〉 facite, what you haue seene mee doe, make haste and doe the like, teaching them by example to do what he would haue done;
and Cut down a bough from a tree, and laid it upon his own shoulders, saying unto his Soldiers, Quod me Vidistis fucere, 〈 ◊ 〉 Facite, what you have seen me do, make haste and do the like, teaching them by Exampl to do what he would have done;
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therefore if we be wise, let vs with Mary choose the better part, and so we shall be sure to be profitable indeed. The third thing followes: his exhortation;
Therefore if we be wise, let us with Marry choose the better part, and so we shall be sure to be profitable indeed. The third thing follows: his exhortation;
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The power of our Sauiour, as he was the Creator vnto his disciples, and they his creatures, it was very great, what might he not haue commanded them to doe? he created them by his word,
The power of our Saviour, as he was the Creator unto his Disciples, and they his creatures, it was very great, what might he not have commanded them to do? he created them by his word,
Ecclesia Dei, vinea Dei, grandis nimis, sayes Saint Bernard, the Church of God sayes he, it is Gods vineyard, great and high in the account of the Lord;
Ecclesia Dei, vinea Dei, grandis nimis, Says Saint Bernard, the Church of God Says he, it is God's vineyard, great and high in the account of the Lord;
great, yea very great in his estimate, who hath bestowed such cost & care continually about it, his own right hand hath planted it, his deere heart blood hath redeemed it, he hath watred it with his word, hee hath caused it to shoot forth by his grace, he hath made it plentifull and aboundant by his spirit,
great, yea very great in his estimate, who hath bestowed such cost & care continually about it, his own right hand hath planted it, his deer heart blood hath redeemed it, he hath watered it with his word, he hath caused it to shoot forth by his grace, he hath made it plentiful and abundant by his Spirit,
for it is his loue which makes him draw neere to vs, Noli fugero Adam, sayes S. Cyprian, doe not sayes he, oh man, flye from thy maker, he is nothing else but God with vs, be not afraid or terrified at the newes of him:
for it is his love which makes him draw near to us, Noli fugero Adam, Says S. Cyprian, do not Says he, o man, fly from thy maker, he is nothing Else but God with us, be not afraid or terrified At the news of him:
When our Sauiours to furious Disciples, Iames and Iohn wold haue had fire from heauen to consume the company, Luk. 9. Lord, wilt thou that we cōmand fire from heauen to consume them there, as Elias did? What was his answer? Yee know not of what spirit yee bee;
When our Saviour's to furious Disciples, James and John would have had fire from heaven to consume the company, Luk. 9. Lord, wilt thou that we command fire from heaven to consume them there, as Elias did? What was his answer? Ye know not of what Spirit ye be;
In the 11. of Saint Iohns Gospell, when our Sauiour puts vp his request vnto his Disciples, to goe and raise his friend Lazarus from the dead, they refuse to goe with him, Lord if hee sleepe hee shall doe well, say they;
In the 11. of Saint Iohns Gospel, when our Saviour puts up his request unto his Disciples, to go and raise his friend Lazarus from the dead, they refuse to go with him, Lord if he sleep he shall do well, say they;
And this obedience, as he had it here of his Apostles, so doth he expect it also at the hands of euery one of vs that doe professe our selues retainers vnto him, Humility, Patience, Perseuerance, this is the best sacrifice,
And this Obedience, as he had it Here of his Apostles, so does he expect it also At the hands of every one of us that do profess our selves retainers unto him, Humility, Patience, Perseverance, this is the best sacrifice,
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& so, if not in this world, yet in the world to come, we are sure we shall haue our reward, a reward I say, which shall continue with vs vnto all eternity;
& so, if not in this world, yet in the world to come, we Are sure we shall have our reward, a reward I say, which shall continue with us unto all eternity;
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the manner of the iourney, they sayled, But as they sailed, &c. The manner of the Iourney, I shall not neede to stand long vpon it, it is knowne vnto all, they sayled, and besides their sayling, they haue little other help to driue forward their moueable houses.
the manner of the journey, they sailed, But as they sailed, etc. The manner of the Journey, I shall not need to stand long upon it, it is known unto all, they sailed, and beside their sailing, they have little other help to driven forward their moveable houses.
and the Art of Nauigation, they came both immediatly from God himselfe, & was first revealed vnto Noe, in the forme of the Arke, Gen. 6. as likewise the vse of the Load-stone, in these our later times, hath bin by Gods especiall prouidence, reuealed amongst vs, without which the whole Ocean,
and the Art of Navigation, they Come both immediately from God himself, & was First revealed unto Noah, in the Form of the Ark, Gen. 6. as likewise the use of the Loadstone, in these our later times, hath been by God's especial providence, revealed among us, without which the Whole Ocean,
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The benefit of it is great, as we see daily, by daily experience the transportati-of goods, the commutation of marchandise, with other nations, the which is so necessary amongst men, that Baldus the great Lawyer, did not sticke to affirme, the world would quickly be at an end,
The benefit of it is great, as we see daily, by daily experience the transportati-of goods, the commutation of merchandise, with other Nations, the which is so necessary among men, that Baldus the great Lawyer, did not stick to affirm, the world would quickly be At an end,
This is worthy of admiration indeed, that God should cause the winds to be furtherers of nauigation, by which the commodities of all nations, are made knowne and common vnto one.
This is worthy of admiration indeed, that God should cause the winds to be furtherers of navigation, by which the commodities of all Nations, Are made known and Common unto one.
but this descent it is termed fo in respect of the shore onely, where the Bankes seeme higher then the waters doe, which are set as barres for it by Almighty God himselfe, which they shall not passe,
but this descent it is termed foe in respect of the shore only, where the Banks seem higher then the waters do, which Are Set as bars for it by Almighty God himself, which they shall not pass,
then 15 cubites vpwards did the waters preuaile, and the Mountaines were couered, so that the naturall place of the water, is fifteene cubites at the least higher thē the earth:
then 15 cubits upwards did the waters prevail, and the Mountains were covered, so that the natural place of the water, is fifteene cubits At the least higher them the earth:
& the heathen Phylosopher, by the twylight of nature, hee could see so much, that Vicit NONLATINALPHABET, that it was Gods goodnesse onely that caused the water to restraine it selfe,
& the heathen Philosopher, by the twilight of nature, he could see so much, that Vicit, that it was God's Goodness only that caused the water to restrain it self,
and so much of the manner of their iourney, they sayled, But as they sayled. I come vnto the Accidents, the first whereof is, our Sauiours sleepe, He fell asleepe: The security of the iust and righteous is very much:
and so much of the manner of their journey, they sailed, But as they sailed. I come unto the Accidents, the First whereof is, our Saviour's sleep, He fell asleep: The security of the just and righteous is very much:
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An example hereof, wee haue in our Sauiour Christ heere, who both vpon the Land, and vpon the waters, is Semper idem, one and the selfesame party still;
an Exampl hereof, we have in our Saviour christ Here, who both upon the Land, and upon the waters, is Semper idem, one and the selfsame party still;
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vpon the Land he feares not the threates of the enuious Scribes and Pharises, vpon the Seas hee contemnes the rage and fury of the violent tempest, no sooner is he in the ship,
upon the Land he fears not the Treats of the envious Scribes and Pharisees, upon the Seas he contemnes the rage and fury of the violent tempest, no sooner is he in the ship,
and scarce in his Cabbin before he was fast? How comes this to passe? and how shall wee be able to reconcile the Psalmist and our Euangelist together? the Euangelist heere saith, But as they sayled he fell asleep;
and scarce in his Cabin before he was fast? How comes this to pass? and how shall we be able to reconcile the Psalmist and our Evangelist together? the Evangelist Here Says, But as they sailed he fell asleep;
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Indeed if a man do well obserue the course of the world, the felicity and happinesse of the vngodly, the miseries and afflictions that the righteous are put vnto, hee may happily thinke, that our Sauiour does not onely slumber,
Indeed if a man do well observe the course of the world, the felicity and happiness of the ungodly, the misery's and afflictions that the righteous Are put unto, he may happily think, that our Saviour does not only slumber,
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to see weary Sampson grinding all day in the Mill, while the Philistimes are mocking him in their drunken sacrifices ▪ Iud. 16. To see the weakned Israelites, mourning by the waters of Babylon,
to see weary Sampson grinding all day in the Mill, while the Philistines Are mocking him in their drunken Sacrifices ▪ Iud. 16. To see the weakened Israelites, mourning by the waters of Babylon,
Psalme 137. To see the pampered Glutton, faring deliciously euery day, and the righteous Lazarus starued with hunger at his very gate, Luke 16. This would make a man thinke our Sauiour not in a deepe, but a dead sleepe indeed,
Psalm 137. To see the pampered Glutton, faring deliciously every day, and the righteous Lazarus starved with hunger At his very gate, Lycia 16. This would make a man think our Saviour not in a deep, but a dead sleep indeed,
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That he hath enough to do to looke to that which is aboue, and neuer consider what is done vpō the face of the earth, al things go so preposterously, and out of order.
That he hath enough to do to look to that which is above, and never Consider what is done upon the face of the earth, all things go so preposterously, and out of order.
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and inioy the world, according vnto his owne will and pleasure, and the righteous againe like a poore Palme tree, hee is ouerladen and pressed downe with the insolency of others,
and enjoy the world, according unto his own will and pleasure, and the righteous again like a poor Palm tree, he is overladen and pressed down with the insolency of Others,
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yet when he shall awake, he shall rouze himselfe like a Lion for to right himselfe of al his enemies, which if it be not in this world yet in the world to come wee know it shall be to their greater condemnation.
yet when he shall awake, he shall rouse himself like a lion for to right himself of all his enemies, which if it be not in this world yet in the world to come we know it shall be to their greater condemnation.
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Noah we know, he slept a while, and suffred the scoffes and abuses of his wicked sonne Cham, but when he awaked, what then? then Maledictus Canaan, then he pronounces a fearefull curse vpon him for his lewdnesse:
Noah we know, he slept a while, and suffered the scoffs and Abuses of his wicked son Cham, but when he awaked, what then? then Maledictus Canaan, then he pronounces a fearful curse upon him for his Lewdness:
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there are two causes, saith hee, of sleepe in man, Fumus ascendens in cerebellum, the ascending of the fumes and vapours vp out of our stomacke into our head,
there Are two Causes, Says he, of sleep in man, Fumes ascendens in cerebellum, the ascending of the fumes and vapours up out of our stomach into our head,
and so surprizing of the braine, or else Corporalis, naturae fatigatio, the ouerwearying of our body with labour and trauell, both which were truely in our Sauiour,
and so surprising of the brain, or Else Corporeal, naturae fatigatio, the overwearying of our body with labour and travel, both which were truly in our Saviour,
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for many of vs, oftentimes would sleepe, but cannot, and sometimes againe, when wee would willingly watch, our eies are most heauy and ouercharged with sleepe:
for many of us, oftentimes would sleep, but cannot, and sometime again, when we would willingly watch, our eyes Are most heavy and overcharged with sleep:
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in the Wildernesse, as long as hee fasted, so long it may bee credibily thought, that hee watched also, both which wee know, to bee aboue the course of ordinary nature,
in the Wilderness, as long as he fasted, so long it may be credibily Thought, that he watched also, both which we know, to be above the course of ordinary nature,
and yet wee do not reade, that hee was ouercharged with heauinesse in the morning; hee could sleepe when he list, and hee could watch as long as hee list,
and yet we do not read, that he was overcharged with heaviness in the morning; he could sleep when he list, and he could watch as long as he list,
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Saint Marke recording of this same Story, tels vs that he did sleepe, In puppi, super ceruicale, Hee was, saith he, in the hinder part of the Ship, a sleepe vpon a pillow:
Saint Mark recording of this same Story, tells us that he did sleep, In puppi, super ceruicale, He was, Says he, in the hinder part of the Ship, a sleep upon a pillow:
What? a storme of wind come downe on the Lake, and Christ our Sauiour in the midst of it? Credendumne est, ea, ventos fuisse audacia? and is it possible, that the winde should be so audicious as to disturbe, either the Sea,
What? a storm of wind come down on the Lake, and christ our Saviour in the midst of it? Credendumne est, ea, ventos Fuisse audacia? and is it possible, that the wind should be so audicious as to disturb, either the Sea,
So in this tempest here, though perhaps it was not sent of the Lord, yet by the permission of the Lord wee knowe it came, that so hee might shewe his power and authority vnto his Disciples: There came downe a storme.
So in this tempest Here, though perhaps it was not sent of the Lord, yet by the permission of the Lord we know it Come, that so he might show his power and Authority unto his Disciples: There Come down a storm.
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Where first we obserue an alteration, & surely it is worthy our obseruatiō to, to mark that where our Sauiour comes, what alterations hee alwayes makes amongst men;
Where First we observe an alteration, & surely it is worthy our observation to, to mark that where our Saviour comes, what alterations he always makes among men;
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No sooner is he entred into Ierusalem, but the whole City is straight in an vprore about him, saying, Who is this? as suddaine and vnexpected an alteratiō amongst the Citizens;
No sooner is he entered into Ierusalem, but the Whole city is straight in an uproar about him, saying, Who is this? as sudden and unexpected an alteration among the Citizens;
and in the presence of the Lord to? Why, how euery place is subiect vnto danger, there is no security any where left for man, no not the presence and company of the Almighty:
and in the presence of the Lord to? Why, how every place is Subject unto danger, there is no security any where left for man, no not the presence and company of the Almighty:
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Nusquam est securitas, neque in coelo, neque in Paradiso, multo minus in hoc mundo, There is no place left for security (saith S. Ber. ) neither heauen aboue,
Nusquam est securitas, neque in coelo, neque in Paradiso, Much minus in hoc mundo, There is no place left for security (Says S. Ber.) neither heaven above,
neither yet againe let any man despaire, for that is a whirle-pit, that will swallow vs vp quicke, both are high waies to eternal perdition both of body and of soule.
neither yet again let any man despair, for that is a whirlpit, that will swallow us up quick, both Are high ways to Eternal perdition both of body and of soul.
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we must not despaire, for at what time soeuer a sinner doth repent him of his sinnes from the bottome of his hart, I wil blot out his iniquity out of my remembrance, saith the Lord:
we must not despair, for At what time soever a sinner does Repent him of his Sins from the bottom of his heart, I will blot out his iniquity out of my remembrance, Says the Lord:
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Wee must not presume, for what art thou ô man, that boasts thy selfe against thy Maker? And what hast thou that thou hast not receiued? we must not despaire,
we must not presume, for what art thou o man, that boasts thy self against thy Maker? And what hast thou that thou hast not received? we must not despair,
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and as often as desperation shall offer for to feare any of vs, let vs in the feare of God, with holy Bernard, Recolligera summum Dei misericordiam, call into our remembrances,
and as often as desperation shall offer for to Fear any of us, let us in the Fear of God, with holy Bernard, Recolligera summum Dei misericordiam, call into our remembrances,
and when presumption againe shall bee at our elbowes, ready for to puffe vs vp, let vs also with the same S. Bernard, Recolligere i•stitiā, domini exercituum, think vpon his iustice, who spared not his highest Angels.
and when presumption again shall be At our elbows, ready for to puff us up, let us also with the same S. Bernard, Recolligere i•stitian, domini Exercituum, think upon his Justice, who spared not his highest Angels.
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when the least storme of affliction doth but approach vs, then suddenly, with the children of the Prophets, in 2. King. 4. wee cry vnto the man of God, O vir dei mors in olla, we are vndone,
when the least storm of affliction does but approach us, then suddenly, with the children of the prophets, in 2. King. 4. we cry unto the man of God, O vir dei mors in olla, we Are undone,
for there is nothing but death & despaire before our eyes, but our deliuerance againe from our troubles, that is like the Prophets meale, in the same place to sweeten the pot againe,
for there is nothing but death & despair before our eyes, but our deliverance again from our Troubles, that is like the prophets meal, in the same place to sweeten the pot again,
the Lilly, sayes S. Bernard, nec vel le•issimam, spinae, sustinet punctionem, floris teneritudo, sed mox vt modice premitur, perforatur, it will not endure the least touch of a thorne,
the Lily, Says S. Bernard, nec vel le•issimam, Spine, Sustinet punctionem, Floris teneritudo, sed mox vt Modesty premitur, perforatur, it will not endure the least touch of a thorn,
Non dedignandum in seruo, quod praecessit in domino, saith S. Augustine: let not the seruant, sayes he, thinke scorne to suffer that which he sees his maister hath suffered before his face:
Non dedignandum in seruo, quod Praecessit in domino, Says S. Augustine: let not the servant, Says he, think scorn to suffer that which he sees his master hath suffered before his face:
and be ready to spurne against his maker, which makes S. Augustine so violently to cry out, Hic vre domine, hic seca, punish me here O Lord in this life,
and be ready to spurn against his maker, which makes S. Augustine so violently to cry out, Hic use domine, hic seca, Punish me Here Oh Lord in this life,
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God, sayes he, he makes vs his stewards here, not his heires, hee may call for an account particularly of euery one of vs, whensoeuer it pleaseth him, either now at this instant,
God, Says he, he makes us his Stewards Here, not his Heirs, he may call for an account particularly of every one of us, whensoever it Pleases him, either now At this instant,
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but a corruption of our nature, Nescit natura diuites, quae omnes, ex aequo pauperes generat, sayes S. Ambrose: Nature sayes he, doth acknowledge no rich man, who of equal condition hath made all poore:
but a corruption of our nature, Nescit Nature diuites, Quae omnes, ex Aequo Paupers generate, Says S. Ambrose: Nature Says he, does acknowledge no rich man, who of equal condition hath made all poor:
It is re-ported of the mighty Saradine, the Prince and gouernor of eleuen Nations, that when he felt death begin to approach, he commanded his winding sheete to be spread in his Campe, with this Proclamation, Heere is all, of all the riches, that great Saradine shall carry away with him:
It is re-ported of the mighty Saradine, the Prince and governor of eleuen nations, that when he felt death begin to approach, he commanded his winding sheet to be spread in his Camp, with this Proclamation, Here is all, of all the riches, that great Saradine shall carry away with him:
but yet he will restore them temporall goods to, when he shall see good, as we may read in the story of Iob, hee tooke much from that holy man, hundreds of Oxen, thousands of Camels, Iob. 1. but yet hee tooke not so much from him though,
but yet he will restore them temporal goods to, when he shall see good, as we may read in the story of Job, he took much from that holy man, hundreds of Oxen, thousands of Camels, Job 1. but yet he took not so much from him though,
but that he returned him twice as much againe, Iob. 42. Whereupon sayth Saint Origen, Ʋide quid est amittere aliquid pro Deo, hoc est, multiplicata recipere tibi.
but that he returned him twice as much again, Job 42. Whereupon say Saint Origen, Ʋide quid est amittere Aliquid Pro God, hoc est, Multiplicata recipere tibi.
and we know all, what our Sauiours promise in this kinde is, in the tenth of Marke, There is none, sayes hee, that hath left house, or brethren, or sisters, or father,
and we know all, what our Saviour's promise in this kind is, in the tenth of Mark, There is none, Says he, that hath left house, or brothers, or Sisters, or father,
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I but how shall he receiue all this, the next words following shall make all plaine, cum persecutione, with persecution and trouble he shall receiue them all, to teach him not to set his minde too much vpon them,
I but how shall he receive all this, the next words following shall make all plain, cum persecution, with persecution and trouble he shall receive them all, to teach him not to Set his mind too much upon them,
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Be it againe a sicknesse of the body, or a griefe & sorrow of the mind, which we do sustaine, Certamen est non faenitia, sayes Seneca the Phylosopher, it is but a tryall of our patience, no outragious tyranny;
Be it again a sickness of the body, or a grief & sorrow of the mind, which we do sustain, Certamen est non faenitia, Says Senecca the Philosopher, it is but a trial of our patience, no outrageous tyranny;
and withall it is an argument of his loue, and kindnesse vnto vs, so the Apostle telles vs, Heb. 12. Whom the Lord loueth he chastiseth, saith he, and scourgeth euery sonne that hee receiueth:
and withal it is an argument of his love, and kindness unto us, so the Apostle tells us, Hebrew 12. Whom the Lord loves he Chastiseth, Says he, and scourges every son that he receiveth:
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wee are not without fault, we know, that we should deserue no correction, and he againe when hee striketh vs, he doth it not out of any hatred vnto vs:
we Are not without fault, we know, that we should deserve no correction, and he again when he striketh us, he does it not out of any hatred unto us:
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Should hee intend our destruction, why he might, if it pleased him, once for all, take revenge vpon vs for all our offences, with the breath of his nostrilles he might consume vs quite (for what are we but Crickets and Grasse-hoppers in comparison of him?) and so might quickly confound all the strength wee haue:
Should he intend our destruction, why he might, if it pleased him, once for all, take revenge upon us for all our offences, with the breath of his nostrils he might consume us quite (for what Are we but Crickets and Grasshoppers in comparison of him?) and so might quickly confound all the strength we have:
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but God hee delighteth more in mercy, to bee pittifull, then in iustice to take revenge vpon mankinde, Misericordia, supra omnia opera mannum ipsius, his mercy is ouer all his workes,
but God he delights more in mercy, to be pitiful, then in Justice to take revenge upon mankind, Misericordia, supra omnia opera mannum Himself, his mercy is over all his works,
as hee himselfe professes vnto Moses: Exod. 14. then surely, hee will be much more kinde and mercifull vnto his owne children, such as he professes himselfe to haue a care ouer.
as he himself Professes unto Moses: Exod 14. then surely, he will be much more kind and merciful unto his own children, such as he Professes himself to have a care over.
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Be it persecution vnto death, why vnto Salomons throne, there is purpureus ascensus, Cant. 3. there is a purple ascent, and all is still vnto the beauty and perfection of the Church.
Be it persecution unto death, why unto Solomon's throne, there is purpureus ascensus, Cant 3. there is a purple ascent, and all is still unto the beauty and perfection of the Church.
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The perfectest beauty, wee all know, it is the perfectest mixture of red and white; in the former part, the sicknesse of the body, there was whitenesse, as the lilley;
The perfectest beauty, we all know, it is the perfectest mixture of read and white; in the former part, the sickness of the body, there was whiteness, as the Lily;
but come to visit his, when they lie in the dungeon, as he did his seruant Ioseph, and still, where there is most daunger, there still hee will bee sure to affoord most ayde and comfort:
but come to visit his, when they lie in the dungeon, as he did his servant Ioseph, and still, where there is most danger, there still he will be sure to afford most aid and Comfort:
and the reason of it we neede not much wonder at, when as in the 25. of Math. he does professe it himselfe, that he himselfe it is, that is so handled in his members:
and the reason of it we need not much wonder At, when as in the 25. of Math. he does profess it himself, that he himself it is, that is so handled in his members:
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And no maruaile neither, though they died with vndaunted courage, when the sence of pain was taken quite from them, Nil crus sentit in neruo, cum manus est in coelo, sayes Tertull. the sinewes, saith he, of the hand can feele but little paine, I trowe, in the flame,
And no marvel neither, though they died with undaunted courage, when the sense of pain was taken quite from them, Nil crus Sentit in neruo, cum manus est in coelo, Says Tertul the sinews, Says he, of the hand can feel but little pain, I trow, in the flame,
and so much for this second Accident, there came downe a storme of winde vpon the lake, &c. The 3d. and last Accident followes, and they were filled with water and were in ieopardy.
and so much for this second Accident, there Come down a storm of wind upon the lake, etc. The 3d. and last Accident follows, and they were filled with water and were in jeopardy.
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The Apostles heere, they were not, as sometimes their forefathers were, in the 14. of Exod. in the red sea, but now they are come in marimortuo, they are ouerwhelmed in the dead sea: their liues are called in question.
The Apostles Here, they were not, as sometime their Forefathers were, in the 14. of Exod in the read sea, but now they Are come in marimortuo, they Are overwhelmed in the dead sea: their lives Are called in question.
but Saint Stephen in the 7. of the Acts, hee was in the showre, when such a showre of stones were rained vpon him, that euen in the first moment he gaue vp the ghost.
but Saint Stephen in the 7. of the Acts, he was in the shower, when such a shower of stones were reigned upon him, that even in the First moment he gave up the ghost.
for (beloued) there is a great affinitie betweene these two, the water, and the people: and to shew how neere the one comes vnto the other, the Psalmist, in the Psal. 65. in one verse there, he ioynes them both together, which stillest, saies he, the raging of the sea,
for (Beloved) there is a great affinity between these two, the water, and the people: and to show how near the one comes unto the other, the Psalmist, in the Psalm 65. in one verse there, he joins them both together, which stillest, Says he, the raging of the sea,
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Paul and Barnabas, they were in a tempest, in the 14. of the Actes, when they were so despightfully vsed by the Iewes at Iconium, as that they looked euery minute to haue their liues taken away from them:
Paul and Barnabas, they were in a tempest, in the 14. of the Acts, when they were so despitefully used by the Iewes At Iconium, as that they looked every minute to have their lives taken away from them:
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but Saint Iames, he was wet with the showre, when his head was taken off by Herod, and his body wallowed in his owne bloody gore, Acts 12. The Deuill he is the author of these gustes and stormes, for he sends them downe from his ayrie mansion, where he rules and domineeres, Ephes. 2. and by his boistrous blasts still seekes to crosse the proceedings of the Lord:
but Saint James, he was wet with the shower, when his head was taken off by Herod, and his body wallowed in his own bloody gore, Acts 12. The devil he is the author of these gusts and storms, for he sends them down from his airy mansion, where he rules and domineers, Ephesians 2. and by his boisterous blasts still seeks to cross the proceedings of the Lord:
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Has God, sayes he, anoynted him with the oyle of gladnes aboue his fellowes? I will see if I can anoint him again with the oyle of sadnesse aboue his fellowes;
Has God, Says he, anointed him with the oil of gladness above his Fellows? I will see if I can anoint him again with the oil of sadness above his Fellows;
has there a voice come from heauen, saying, this is my beloued sonne in whom I am wel pleased? then I likewise will prouide a voice for him, from the foote of the ladder, which shall say,
has there a voice come from heaven, saying, this is my Beloved son in whom I am well pleased? then I likewise will provide a voice for him, from the foot of the ladder, which shall say,
and the waues rage, yet we shal be secure, and at the last arriue where we all hope for to come one day at our wished-for hauē in heauen; which God grant.
and the waves rage, yet we shall be secure, and At the last arrive where we all hope for to come one day At our wished-for Haven in heaven; which God grant.
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or with his affection, (for that conceit of the Stoickes was hissed out of the schools many a day since) he hath them both truely and naturally within himselfe:
or with his affection, (for that conceit of the Stoics was hissed out of the Schools many a day since) he hath them both truly and naturally within himself:
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he hath, I say, both his affections, and his passions, ingrafted into his nature, and euery one of them, they haue their seuerall voyces, per quas etiam cum nolunt, se produnt, saith Saint Ber. through which either willingly,
he hath, I say, both his affections, and his passion, ingrafted into his nature, and every one of them, they have their several voices, per quas etiam cum Nolunt, se produnt, Says Saint Ber. through which either willingly,
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The inward feare wherewith the Apostles were possessed in this place, was that which made them make this lamentable cry vnto our Sauiour for helpe and protection in their greatest extremity.
The inward Fear wherewith the Apostles were possessed in this place, was that which made them make this lamentable cry unto our Saviour for help and protection in their greatest extremity.
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they knew what they were, or if they were to learne, Saint Gregory could instruct them that they are fragili corpore, mente sterili, of a weake and fraile body, of a barren & foolish vnderstanding:
they knew what they were, or if they were to Learn, Saint Gregory could instruct them that they Are fragili corpore, mente sterili, of a weak and frail body, of a barren & foolish understanding:
& both these the Scriptures teach them, for the first homo vanitati similis factus est, saies the Psalmist, Psal. 144. man is like a thing of nought, there is for the peruersnesse and barrennesse of his soule;
& both these the Scriptures teach them, for the First homo vanitati Similis factus est, Says the Psalmist, Psalm 144. man is like a thing of nought, there is for the perverseness and Barrenness of his soul;
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and for the second, inhabitat domos luteas, saies that holy man Iob. in the fourth of that booke, he dwels in a house of clay, there is for the weakenesse,
and for the second, inhabitat Domos luteas, Says that holy man Job in the fourth of that book, he dwells in a house of clay, there is for the weakness,
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for he is, as Saint Amb. speakes, ciuitas obsessa, a besieged City; besieged, and that by diuers enemies; besieged by himselfe; besieged by the world;
for he is, as Saint Ambassadors speaks, Cities obsessa, a besieged city; besieged, and that by diverse enemies; besieged by himself; besieged by the world;
Besieged by himselfe, hee is not at peace within himselfe, but his owne flesh it is a continuall aduersary against him, Gestamus laqueum nostrum, saith Saint Bernard, inimicum, carnem, we carry about vs, saith he, our owne flesh, a sworne enemy vnto vs all, borne of sin, nourished in iniquity, corrupted in our first beginning,
Besieged by himself, he is not At peace within himself, but his own Flesh it is a continual adversary against him, Gestamus laqueum nostrum, Says Saint Bernard, Inimicum, Carnem, we carry about us, Says he, our own Flesh, a sworn enemy unto us all, born of since, nourished in iniquity, corrupted in our First beginning,
A great perill, and a dangerous combatto fight against a home-bred enemy, especially if we shall consider, that we our selues, we are but strangers here,
A great peril, and a dangerous combatto fight against a Homebred enemy, especially if we shall Consider, that we our selves, we Are but Strangers Here,
And that which is worst of all, this dangerous enemy we must not destroy neither, so S. Amb, tels vs, Hunc inimicum sustentare cogimur, non perimere:
And that which is worst of all, this dangerous enemy we must not destroy neither, so S. Ambassadors, tells us, Hunc Inimicum sustentare cogimur, non Destroy:
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as that we are commanded for to cherish it and loue it entirely, to loue it as the husband ought to loue his wife, Adam his Eue. Hinc illae lachrymae, hence growes that fearefull danger, a life of danger, a world of danger, it is like the remnant of the Iebusites, in the Citie of Ierusalem, 2. Sam. 5. we may employ it in labour but we must not slay it, and the more we shall employ it, the lesse dangerous or hurtfull it will proue vnto vs:
as that we Are commanded for to cherish it and love it entirely, to love it as the husband ought to love his wife, Adam his Eue. Hinc Those lachrymae, hence grows that fearful danger, a life of danger, a world of danger, it is like the remnant of the Jebusites, in the city of Ierusalem, 2. Sam. 5. we may employ it in labour but we must not slay it, and the more we shall employ it, the less dangerous or hurtful it will prove unto us:
He is besieged againe by the world, a subtle enemy, and one that makes a shew of a faithfull friend, such an one as cunning Iael was vnto fearefull Sisera, in the fourth of Iudges, who perceiuing of him flying, cries from her Tent dore, turne in my Lord, turne in to mee and feare not:
He is besieged again by the world, a subtle enemy, and one that makes a show of a faithful friend, such an one as cunning Jael was unto fearful Sisera, in the fourth of Judges, who perceiving of him flying, cries from her Tent door, turn in my Lord, turn in to me and Fear not:
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For where as all other enemies haue but one onely way to intrap vs in, viz. craft and subtlety, this aduersary hee hath many, he is both Callidus and Potens, both a subtle and a slie insinuator of himselfe in into vs,
For where as all other enemies have but one only Way to entrap us in, viz. craft and subtlety, this adversary he hath many, he is both Callidus and Potens, both a subtle and a sly insinuator of himself in into us,
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an admirable Counsellour, deepe and pollitique in his deuises, and euery course that he shall perswade vs to, it shall seeme like vnto Achitophels counsell, 2. Sam. 16. as if a man had enquited at the Oracle of God:
an admirable Counselor, deep and politic in his devises, and every course that he shall persuade us to, it shall seem like unto Achitophels counsel, 2. Sam. 16. as if a man had enquited At the Oracle of God:
hee hath whole Nations his attendants and followers, as we may see, Iob. 1. the Sabaeans and Chaldaeans, and to speake truth, what nation is there vpon the earth, wherein his power and might is not acknowledged? So that wee may safely say, that which the Iewes in the 12. of S. Iohns Gospell sayd of our Sauiour, Ecce totus mundus, behold the world indeed doth nothing else but runne after him:
he hath Whole nations his attendants and followers, as we may see, Job 1. the Sabaeans and Chaldaeans, and to speak truth, what Nation is there upon the earth, wherein his power and might is not acknowledged? So that we may safely say, that which the Iewes in the 12. of S. Iohns Gospel said of our Saviour, Ecce totus World, behold the world indeed does nothing Else but run After him:
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so that worthily he may be feared, for his puissant Army, besides his owne inuincible courage, which the Psalmist in the 22 Psalm. likens vnto a ramping and roaring Lyon, terrible and fearefull, for the assault it selfe.
so that worthily he may be feared, for his puissant Army, beside his own invincible courage, which the Psalmist in the 22 Psalm. likens unto a ramping and roaring lion, terrible and fearful, for the assault it self.
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as Nazian. teacheth, NONLATINALPHABET a crafty Sophister, and teacheth men what himselfe neuer learned. And in the second, saith S. Basil, he is NONLATINALPHABET, an ouer powerfull aduersary:
as Nazian. Teaches, a crafty Sophister, and Teaches men what himself never learned. And in the second, Says S. Basil, he is, an over powerful adversary:
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and the quenching of the smoaking Flaxe, and the breaking of the bruised Reed, is still the marke that he leuels at, Esa. 42. Si auaritia prostrata est exurgit libido, saith S. Bernard, if greedy couetousnesse will not seize vs,
and the quenching of the smoking Flax, and the breaking of the Bruised Reed, is still the mark that he levels At, Isaiah 42. Si auaritia prostrata est exurgit libido, Says S. Bernard, if greedy covetousness will not seize us,
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so that no maruaile, if the Disciples were so fearefull, when such traytors were within them, such enemies without them, such weaknesse on all sides, for to hold out long;
so that no marvel, if the Disciples were so fearful, when such Traitors were within them, such enemies without them, such weakness on all sides, for to hold out long;
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we cannot liue so warily here, not the best of vs all, but if God should take vs vpon the present, wee might haue many things obiected against vs, which we would bee all willing should be concealed in that great and generall day of Iudgement.
we cannot live so warily Here, not the best of us all, but if God should take us upon the present, we might have many things objected against us, which we would be all willing should be concealed in that great and general day of Judgement.
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but in it heartily repent vs of our sins, that so in the last and finall day of iudgement, we may all haue that blessing pronounced vpon vs, that the Prophet Dauid pronounceth vpon all the righteous, Psal. 32. Beatiquorum remissae sunt iniquitates, blessed is the man whose vnrighteousnesse is forgiuen, and whose sin is couered.
but in it heartily Repent us of our Sins, that so in the last and final day of judgement, we may all have that blessing pronounced upon us, that the Prophet David pronounceth upon all the righteous, Psalm 32. Beatiquorum remissae sunt Iniquities, blessed is the man whose unrighteousness is forgiven, and whose since is covered.
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a matter that the Heathen scarce euer dreamed of, where wee must make answere, not onely for those sinnes of old age, which the Prophet in the 38 of Esay, calles annos, sinnes of yeares, sinnes of great standing;
a matter that the Heathen scarce ever dreamed of, where we must make answer, not only for those Sins of old age, which the Prophet in the 38 of Isaiah, calls annos, Sins of Years, Sins of great standing;
and not onely those neither, but in the 19 Psalme, for secret sins, that is (saith S. Augustine in his Confessions ) for the sinnes we haue committed in our nonage,
and not only those neither, but in the 19 Psalm, for secret Sins, that is (Says S. Augustine in his Confessions) for the Sins we have committed in our nonage,
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They came vnto him: but how? Non passibus, sed precibus, saith S. Augustine, not so much by their earthly paces, (though we must conceiue, that euen in those they hasted vnto him) as by their winged prayers they poasted towards him, they praied vnto him:
They Come unto him: but how? Non passibus, sed precibus, Says S. Augustine, not so much by their earthly paces, (though we must conceive, that even in those they hasted unto him) as by their winged Prayers they posted towards him, they prayed unto him:
Natura, sairh he, inseruit homini vt sacrificet, Man by nature, saith hee, is made a continuall Beades-man vnto his maker, alwayes to haue recourse vnto him;
Nature, sairh he, inseruit Homini vt sacrificet, Man by nature, Says he, is made a continual Beadsman unto his maker, always to have recourse unto him;
so Dauid in his distresse, in the 68 Psalme, when he is in-girt, and compassed in about with his many enemies, he turnes himselfe vnto the Lord, Exaudi me Domiue, heare me, O Lord, saith hee,
so David in his distress, in the 68 Psalm, when he is ingirt, and compassed in about with his many enemies, he turns himself unto the Lord, Exaudi me Domiue, hear me, Oh Lord, Says he,
heare me speedily, and draw nye vnto my soule, and redeeme it, deliuer me because of mine enemies, &c. So good Iehosophat in 2. Chron. 20. he saith, cum ignoremus quid agere debeamus, when we know not, O Lord, saith he, what to doe,
hear me speedily, and draw High unto my soul, and Redeem it, deliver me Because of mine enemies, etc. So good Iehosophat in 2. Chronicles 20. he Says, cum ignoremus quid agere debeamus, when we know not, Oh Lord, Says he, what to do,
whereupon Saint Augustine notes, that it is Gods Memorandum vnto men to call vpon him, Ʋoce te, saith hee, vt inuoces me: behold, O man, saith hee, I put thee in minde of it,
whereupon Saint Augustine notes, that it is God's Memorandum unto men to call upon him, Ʋoce te, Says he, vt inuoces me: behold, Oh man, Says he, I put thee in mind of it,
and so consequently into a despaire of succour in themselues, and by despairing in their owne meanes, to thinke of meanes that may bee profitable vnto them,
and so consequently into a despair of succour in themselves, and by despairing in their own means, to think of means that may be profitable unto them,
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And out of this againe, considering that his mercie is great, and his goodnesse from euerlasting, hee raiseth vs vp againe to an assured trust and confidence in his mercies,
And out of this again, considering that his mercy is great, and his Goodness from everlasting, he Raiseth us up again to an assured trust and confidence in his Mercies,
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And therfore if either voluptuousnesse, or anger, or pride, or any other sin shall be ready to attempt vs, our refuge onely must bee to pray against them with Dauid in the 44 Psalme, Exurge Domine, awake,
And Therefore if either voluptuousness, or anger, or pride, or any other since shall be ready to attempt us, our refuge only must be to pray against them with David in the 44 Psalm, Exurge Domine, awake,
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we must come and pray vnto him, Then they came vnto him. &c. What the Apostles here did in their persons, that wee must do if we want any thing, in our owne;
we must come and pray unto him, Then they Come unto him. etc. What the Apostles Here did in their Persons, that we must do if we want any thing, in our own;
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But yet by the way it were not amisse for to aske the question, What prayers are these, that are of such power & efficacie with the Lord? it is not euery one that is forged in his name, so our Sauiour Christ himselfe telles vs, Math. 7. Non omnis qui dicit, Domine, Domine, not euery one that saith vnto me, Lord, Lord, shall enter into the Kingdome of heauen, much lesse euery time that he saith it, shall haue his request.
But yet by the Way it were not amiss for to ask the question, What Prayers Are these, that Are of such power & efficacy with the Lord? it is not every one that is forged in his name, so our Saviour christ himself tells us, Math. 7. Non omnis qui dicit, Domine, Domine, not every one that Says unto me, Lord, Lord, shall enter into the Kingdom of heaven, much less every time that he Says it, shall have his request.
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But before our prayers we must prepare our selues to pray by serious meditation, Meditatio docet quid desit, oratio ne desit obtinet, saith Saint Bernard: by meditation we learne to know what is wanting vnto vs,
But before our Prayers we must prepare our selves to pray by serious meditation, Meditatio docet quid desit, oratio ne desit obtinet, Says Saint Bernard: by meditation we Learn to know what is wanting unto us,
and that must bee by an earnest and hearty repentance for our sinnes, which is Magna spongia, as Saint Augustine calles it, the great Spunge that wipes them all away out of the fight of the Lord.
and that must be by an earnest and hearty Repentance for our Sins, which is Magna Sponge, as Saint Augustine calls it, the great Sponge that wipes them all away out of the fight of the Lord.
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when the weight is so great, that God himselfe is forced to groane vnder the burthen of them, Amos 2. they doe as much as in them lies, shut vp the gate of all true repentance:
when the weight is so great, that God himself is forced to groan under the burden of them, Amos 2. they do as much as in them lies, shut up the gate of all true Repentance:
But in this case there are many vnskilfull, euen of the great ones amongst vs, who know not what to answere to a distressed wight, that shall craue their aduise and helpe:
But in this case there Are many unskilful, even of the great ones among us, who know not what to answer to a distressed wight, that shall crave their advise and help:
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And Iudas, when he cryed out, I haue sinned in betraying the innocent bloud; but yet they had neither of them grace to aske forgiuenesse for their sinnes;
And Iudas, when he cried out, I have sinned in betraying the innocent blood; but yet they had neither of them grace to ask forgiveness for their Sins;
Repentance it is the Supersedeas that dischargeth all bonds of sinne; and Prayer, it is the bucket by which wee draw grace from the everlasting fountaine.
Repentance it is the Supersedeas that dischargeth all bonds of sin; and Prayer, it is the bucket by which we draw grace from the everlasting fountain.
and yet hath so tempered them together, as that one is the defence and maintenance of the other? Nay more then this, saith Saint Bernard, Mirabilis societas: In man hee hath made a wonderfull societie:
and yet hath so tempered them together, as that one is the defence and maintenance of the other? Nay more then this, Says Saint Bernard, Mirabilis Societas: In man he hath made a wonderful society:
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This was that that made Gregorie Nazianzen to break into that same exclamation of himselfe, what great and wonderfull miracle was within himselfe, NONLATINALPHABET, &c. I am litle, and yet I am great;
This was that that made Gregory Nazianzen to break into that same exclamation of himself, what great and wonderful miracle was within himself,, etc. I am little, and yet I am great;
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The sixth day of the weeke, as it is thought, Adam fell (for it is thought that he fell the same day that hee was made) the sixth day of the weeke againe Adam and his posteritie were redeemed from death.
The sixth day of the Week, as it is Thought, Adam fell (for it is Thought that he fell the same day that he was made) the sixth day of the Week again Adam and his posterity were redeemed from death.
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And as God in the beginning rested on the seuenth day, so Christ our Sauiour, saith Saint Augustine, sabbatizanit in monumento, kept holy the Sabboth euen in the graue, to teach vs to make more account of that day,
And as God in the beginning rested on the Seventh day, so christ our Saviour, Says Saint Augustine, sabbatizanit in Monument, kept holy the Sabbath even in the graven, to teach us to make more account of that day,
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And in this redemption which he so kindly performed for vs, there are two things especially to bee considered of vs, Modus and Fructus, the manner and the fruit of our redemption.
And in this redemption which he so kindly performed for us, there Are two things especially to be considered of us, Modus and Fructus, the manner and the fruit of our redemption.
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O who can worthily esteeme these three as hee ought to do, his worth, his humilitie, his loue vnto mankinde? That the God of all Maiesty should be cloathed with the garment of humane flesh.
O who can worthily esteem these three as he ought to do, his worth, his humility, his love unto mankind? That the God of all Majesty should be clothed with the garment of humane Flesh.
O how much in that time, did he suffer for our sakes? The necessities of the flesh, the contempt and scorne of the world, the temptations both of the Diuell and of mankinde.
Oh how much in that time, did he suffer for our sakes? The necessities of the Flesh, the contempt and scorn of the world, the temptations both of the devil and of mankind.
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Can wee thinke that pouerty in all that time did not oppresse him? nor shame did not touch him? nor yet the wrath and anger of his Father any whit amaze him? Certainly, certainly (beloued) the least of all these did touch him neere;
Can we think that poverty in all that time did not oppress him? nor shame did not touch him? nor yet the wrath and anger of his Father any whit amaze him? Certainly, Certainly (Beloved) the least of all these did touch him near;
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and the greatest (that was the fury of his Father) did make him make that lamentable cry vpon the Crosse, the like wherof was neuer heard in Ages before,
and the greatest (that was the fury of his Father) did make him make that lamentable cry upon the Cross, the like whereof was never herd in Ages before,
and then I make no question but we shall thinke we haue great reason to think him a double Master vnto vs. And they came vnto him and awaked him, saying, Master, Master.
and then I make no question but we shall think we have great reason to think him a double Master unto us And they Come unto him and awaked him, saying, Master, Master.
and the earnest desire that they had to be deliuered from their imminent danger, was that that made them double their speeches vnto him, Master, Master.
and the earnest desire that they had to be Delivered from their imminent danger, was that that made them double their Speeches unto him, Master, Master.
if there be any so pampred here vpon the land, as I am afraid many thousands there are, that haue forgot their duties vnto the Lord, neuer think of him,
if there be any so pampered Here upon the land, as I am afraid many thousands there Are, that have forgotten their duties unto the Lord, never think of him,
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as the Apostle speakes, Cauteriatam conscientiam, a seared conscience, that can feele no touch of remorse, hee shall bee taught once a day at the least, to call vpon the name of the Lord.
as the Apostle speaks, Cauteriatam conscientiam, a seared conscience, that can feel no touch of remorse, he shall be taught once a day At the least, to call upon the name of the Lord.
and we our selues doe continually so ouercharge our soules and bodies both, with sinne, as that euery day we presse deeper and deeper towards the bottomlesse pit of hell.
and we our selves do continually so overcharge our Souls and bodies both, with sin, as that every day we press Deeper and Deeper towards the bottomless pit of hell.
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And all the Disciples, for feare of death, withdrew themselues from our Sauiours company, because they saw those friends must part, that had liued so long combined together.
And all the Disciples, for Fear of death, withdrew themselves from our Saviour's company, Because they saw those Friends must part, that had lived so long combined together.
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We must make roome for others, as well as others before haue done for vs. And so much the Heathen Poet could say, Omnes vna manet nox, & calcanda semel via lethi:
We must make room for Others, as well as Others before have done for us And so much the Heathen Poet could say, Omnes Una manet nox, & calcanda semel via lethi:
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and who can complaine to be comprehended where all are contained? especially when they shall consider the extraordinarie benefite that death shall bring with it, viz. the taking away of sinning any further.
and who can complain to be comprehended where all Are contained? especially when they shall Consider the extraordinary benefit that death shall bring with it, viz. the taking away of sinning any further.
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Death, it was once laid vpon man, as a punishment for sinning, quo die comederis, &c. what day soeuer thou shalt eate of the forbidden fruit, thou shalt certainly dye.
Death, it was once laid upon man, as a punishment for sinning, quo die comederis, etc. what day soever thou shalt eat of the forbidden fruit, thou shalt Certainly die.
To perish when they were but Semi-christiani, halfe Christians, like Agrippa in the 26 of the Acts: thou perswadest me almost (saith hee to Paul ) to bee a Christian:
To perish when they were but Semi-christiani, half Christians, like Agrippa in the 26 of the Acts: thou persuadest me almost (Says he to Paul) to be a Christian:
to perish when they were but newly initiated into the Schoole of Christ, before they knew the mysteries belonging to their saluation necessarily, was that that made them cry out aloud.
to perish when they were but newly initiated into the School of christ, before they knew the Mysteres belonging to their salvation necessarily, was that that made them cry out aloud.
for the Holy Ghost doth testifie of them in diuers places, That they knew not the Scriptures, that they vnderstood not that saying of his, that they knew him not yet to bee the Messias,
for the Holy Ghost does testify of them in diverse places, That they knew not the Scriptures, that they understood not that saying of his, that they knew him not yet to be the Messias,
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This feare here of eternall perishing, made them cry so earnestly to bee deliuered from the feare of death: Maister, Maister, we perish: in our bodies;
This Fear Here of Eternal perishing, made them cry so earnestly to be Delivered from the Fear of death: Master, Master, we perish: in our bodies;
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Then hee arose and rebuked the winde, ond the raging of the water, &c. A dangerous time (beloued) when cunning had left them, and the mercilesse waues must haue mercy vpon them:
Then he arose and rebuked the wind, and the raging of the water, etc. A dangerous time (Beloved) when cunning had left them, and the merciless waves must have mercy upon them:
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The loudnesse of the windes, and the raging of the waters, they might both togethet seeme to bee S. Ieromas bell, that alwayes he thought hee heard ringing in his eares, Surgite mortui, & venite ad iudicium:
The loudness of the winds, and the raging of the waters, they might both togethet seem to be S. Ieromas bell, that always he Thought he herd ringing in his ears, Surgite Deads, & venite ad iudicium:
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A terrible and fearefull sound for vs, whose liues are nothing else, but as S. Aug. speakes, splendida peccata, glorious sinnes, sinnes all ouer, whose whole liues haue beene subiect to the law of sinning:
A terrible and fearful found for us, whose lives Are nothing Else, but as S. Aug. speaks, splendida Peccata, glorious Sins, Sins all over, whose Whole lives have been Subject to the law of sinning:
so that hee knowes not how to blush when he is reproued for them. Nullus delinquendi pudor, saith he, & sic peccatur, quafi magis per ipsa peccata placeatur:
so that he knows not how to blush when he is reproved for them. Nullus delinquendi pudor, Says he, & sic peccatur, quafi magis per ipsa Peccata placeatur:
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so that if God will reclaime such a kinde of sinner, he must, as it is said in the Gospell, worke it out of the very Flint, Math. 3. Ex lapidibus suscitare filios Abrahae, out of stones he must raise vp children vnto Abraham: and this condition there is none but will grant is very dangerous.
so that if God will reclaim such a kind of sinner, he must, as it is said in the Gospel, work it out of the very Flint, Math. 3. Ex lapidibus suscitare Sons Abraham, out of stones he must raise up children unto Abraham: and this condition there is none but will grant is very dangerous.
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Those, I say, that haue liued here ill vpon the earth, and not made their peace with their heauenly father before they haue gone hence, all those shall the great iudgment oppresse,
Those, I say, that have lived Here ill upon the earth, and not made their peace with their heavenly father before they have gone hence, all those shall the great judgement oppress,
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Neither yet were the raging of the windes, or the roaring of the waters, of sufficient authoritie to haue awaked him, had it not been the cry of the Disciples that had moued him to pitie.
Neither yet were the raging of the winds, or the roaring of the waters, of sufficient Authority to have awaked him, had it not been the cry of the Disciples that had moved him to pity.
and therefore many times doth deny men their requests at the first, that hee might heare them more constant and feruent vnto him in their prayers afterwards:
and Therefore many times does deny men their requests At the First, that he might hear them more constant and fervent unto him in their Prayers afterwards:
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And that all excuse may be taken away from man in this kinde, so that ignorance might not be pretended by him, it is S. Cyprians note, that qui fecit te, docait te etiam & orare:
And that all excuse may be taken away from man in this kind, so that ignorance might not be pretended by him, it is S. Cyprians note, that qui fecit te, docait te etiam & orare:
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Our Sauiour in the seuenth Chapter of Saint Matthewes Gospell, in three words, sets downe the whole duetie of man in this kinde, Pet•, Quare, Pulsa: Aske, saith he, seeke, knocke.
Our Saviour in the Seventh Chapter of Saint Matthew Gospel, in three words, sets down the Whole duty of man in this kind, Pet•, Quare, Pulsa: Ask, Says he, seek, knock.
Aske boldly, saith hee, of God what thou standest in need of, and wouldst haue granted from his Maiestie, assuring thy selfe of this, that whatsoeuer thou wantest, he hath of his owne,
Ask boldly, Says he, of God what thou Standest in need of, and Wouldst have granted from his Majesty, assuring thy self of this, that whatsoever thou Wantest, he hath of his own,
and doth desire to be let in by vs. Considering then what our Sauiour doth vnto vs for our behoofe, let vs bethinke what hee againe requires at our hands:
and does desire to be let in by us Considering then what our Saviour does unto us for our behoof, let us bethink what he again requires At our hands:
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If God then heares vs not, at the first knocke, we must not presently be like vnto King Saul, who because God answered him not either by Vrim or Thummin, went straightwaies from him,
If God then hears us not, At the First knock, we must not presently be like unto King Saul, who Because God answered him not either by Urim or Thummim, went straightways from him,
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Wee must be instant vpon him as the Ca•anitish woman was for the recouery of her beloued daughter, who would not be put off, by any answere our Sauiour could giue,
we must be instant upon him as the Ca•anitish woman was for the recovery of her Beloved daughter, who would not be put off, by any answer our Saviour could give,
We must be importunate, as the Widdow with the vniust Iudge, that we may seeme to weary him with our importunity, Luke 18. And then we shall be sure to receiue a good blessing from him.
We must be importunate, as the Widow with the unjust Judge, that we may seem to weary him with our importunity, Lycia 18. And then we shall be sure to receive a good blessing from him.
He arose, But when? Why when the Disciples had done their vttermost, when they had shewed their humility in asking, perseuerance in seeking, importunity in knocking.
He arose, But when? Why when the Disciples had done their uttermost, when they had showed their humility in asking, perseverance in seeking, importunity in knocking.
Perseuerance in comming vnto him, They came vnto him: Importunity, we perish: And they came vnto him saying, Maister Maister we perish, and by this importunity of theirs, they obtained their request, Then he arose, &c.
Perseverance in coming unto him, They Come unto him: Importunity, we perish: And they Come unto him saying, Master Master we perish, and by this importunity of theirs, they obtained their request, Then he arose, etc.
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For, for to set our selues downe, and lay all vpon the Diuine Prouidence, is iust the lazy knaue in Isidor, who when his Cart was ouerthrowne, would needs haue his God Hercules to come downe from heauen,
For, for to Set our selves down, and lay all upon the Divine Providence, is just the lazy knave in Isidore, who when his Cart was overthrown, would needs have his God Hercules to come down from heaven,
When Elisha was in a little Village, not able to defend him from the Assirians power, hee had horses and Chariots of fire round about him, to defend him from their force, 2. Kings 6. but when he was in Samaria a Towne of Garison, then when the King of Israel sent to fetch his head, hee said to those that were with him, shut the dore,
When Elisha was in a little Village, not able to defend him from the Assyrians power, he had Horses and Chariots of fire round about him, to defend him from their force, 2. Kings 6. but when he was in Samaria a Town of Garrison, then when the King of Israel sent to fetch his head, he said to those that were with him, shut the door,
So wee, if wee shall rest our selues in patience, and refer all to the gouernment of God, Hee in His good time will deliuer vs out of all our troubles, he will as hee did heere vnto the Apostles, raise himselfe vp to our defence, Then he arose, &c. And rebuked the winde and the raging of the water, and they ceased, and there was a calme.
So we, if we shall rest our selves in patience, and refer all to the government of God, He in His good time will deliver us out of all our Troubles, he will as he did Here unto the Apostles, raise himself up to our defence, Then he arose, etc. And rebuked the wind and the raging of the water, and they ceased, and there was a Cam.
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Exceedingly to bee commended indeed of vs, especially if wee shall consider Him as hee hath deserued of euery one of vs. For Him that S. Paul saw in his owne nature, the knowledge and wisedome of God himselfe:
Exceedingly to be commended indeed of us, especially if we shall Consider Him as he hath deserved of every one of us For Him that S. Paul saw in his own nature, the knowledge and Wisdom of God himself:
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Him for our sakes, the Prophet Dauid saw lessened below the Angels: Him that Daniel saw sitting on the Throne, and thousand thousands ministring before Him:
Him for our sakes, the Prophet David saw lessened below the Angels: Him that daniel saw sitting on the Throne, and thousand thousands ministering before Him:
And in this gentle fashion, not being prouoked by vs, who hath deserued so much good at our hands, He comes neerest vnto his owne Diuine Nature and Essence;
And in this gentle fashion, not being provoked by us, who hath deserved so much good At our hands, He comes nearest unto his own Divine Nature and Essence;
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but if the wind shall be ouer-bold and saucy with his Lord and Maker, and exceed the bounds and limits that hee hath appointed it, it shall haue his due checke as well as any other of his creatures, He rebuked the winds.
but if the wind shall be overbold and saucy with his Lord and Maker, and exceed the bounds and Limits that he hath appointed it, it shall have his due check as well as any other of his creatures, He rebuked the winds.
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as the same Xerxes did, and make it take the Bastinado, when the angry Hellespont would not grant him passage for himselfe and Souldiers? How did hee rebuke them? Why,
as the same Xerxes did, and make it take the Bastinado, when the angry Hellespont would not grant him passage for himself and Soldiers? How did he rebuke them? Why,
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Cura Deûm dî sunt & qui coluere, colantur, and therefore rather then they shall take any harme, hee will bee present to worke a miracle for their reliefe:
Cure Deûm dî sunt & qui coluere, colantur, and Therefore rather then they shall take any harm, he will be present to work a miracle for their relief:
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To work miracles, now adaies amongst vs, though it may seeme strange vnto vs, because it is a commanding of the creatures against the course of nature,
To work Miracles, now adais among us, though it may seem strange unto us, Because it is a commanding of the creatures against the course of nature,
And if any man shall aske mee the reason of these so great and miraculous workes of his, I answere suddainely againe with S. August. Bonitas & gratia Dei, the mercy and loue of God, wherewith from all eternity hee hath loued his Elect, hath prouoked him to doe them all.
And if any man shall ask me the reason of these so great and miraculous works of his, I answer suddenly again with S. August. Bonitas & Gratia Dei, the mercy and love of God, wherewith from all eternity he hath loved his Elect, hath provoked him to do them all.
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The which quietnesse both here and there, that we all may be partakers of, Hee grant vs that here caused this calme to his Apostles, Christ Iesus the righteous, to whom with the Father and the holy Spirit, three Persons,
The which quietness both Here and there, that we all may be partakers of, He grant us that Here caused this Cam to his Apostles, christ Iesus the righteous, to whom with the Father and the holy Spirit, three Persons,
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