Manassehs miraculous metamorphosis representing to euery sinne-loaden (if sinne-loathing) soule, 1 A conduit of consolation. 2 A comfort against desperation. 3 A con[du]ct to deuotion. A sermon preached before the thrice-famous Vniuersity of Cambridge, at Great Saint Maries, Septemb. 10. Anno Dom. 1620. By George Langford, Master of Arts, preacher of Gods Word, and chaplaine to the right honourable Thomas earle of Exceter.
IT is fathered vpon that ancient Father S. Ierome, that he was endited before the Tribunall Seate of Gods Sacred Maiestie, not for that hee was an excellent and eminent Enditer, or that his tongue was as the penne of a swift and ready writer (O let me admire these euer to be admired gifts!) but, Quòd Ciceronianus, non Christianus foret, for that hee was not so exact a Christian,
IT is fathered upon that ancient Father S. Jerome, that he was endited before the Tribunal Seat of God's Sacred Majesty, not for that he was an excellent and eminent Enditer, or that his tongue was as the pen of a swift and ready writer (Oh let me admire these ever to be admired Gifts!) but, Quòd Ciceronian, non Christian foret, for that he was not so exact a Christian,
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as an eloquent Ciceronian, too frequent in his Esse videatur. Therefore I call heauen and earth to record, that I come not this Holy day to hang golden Iewels in the itching eares of any vaine-glorious Israelite, such as hee may plucke from himselfe to make a molten Image.
as an eloquent Ciceronian, too frequent in his Esse Videatur. Therefore I call heaven and earth to record, that I come not this Holy day to hang golden Jewels in the itching ears of any vainglorious Israelite, such as he may pluck from himself to make a melted Image.
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I desire not Nazianzens NONLATINALPHABET, a filed and flexible tongue, if by it he vnderstand a defiled and flagitious tongue, euer speaking sonantia verba, sed non sanantia, making a meere sound, but neuer ministring any sound comfort and consolation.
I desire not Nazianzens, a filed and flexible tongue, if by it he understand a defiled and flagitious tongue, ever speaking sonantia verba, sed non sanantia, making a mere found, but never ministering any found Comfort and consolation.
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For, what other thing doe these chanting and inchanting Iuglers, these impotent and false Imposters, then NONLATINALPHABET, steale away the erring eyes of the ignorant;
For, what other thing do these chanting and enchanting Jugglers, these impotent and false Imposters, then, steal away the erring eyes of the ignorant;
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The siluer Trumpet of that Watch-man of Israel, carefully keeping Ward and scentinell in the house of his God, should euer sound shrilly in the eares of his brethren the sonnes of Leui, who tels vs that this hyperbolicall kinde of teaching turneth sound preaching into a sound of preaching, tickling mens eares like a tinckling Cymball, feeding them NONLATINALPHABET, spoyling the Plaine-Song with Descant and Diuision.
The silver Trumpet of that Watchman of Israel, carefully keeping Ward and scentinell in the house of his God, should ever found shrilly in the ears of his brothers the Sons of Levi, who tells us that this hyperbolical kind of teaching turns found preaching into a found of preaching, tickling men's ears like a tinkling Cymbal, feeding them, spoiling the Plaine-Song with Descant and Division.
Thus hauing stayed you a little in Atrio Templi, speedily let mee leade you in Sanctum Sanctorum. In this present Chapter, Ezra, Gods sacred Secretary, NONLATINALPHABET, that Scribe taught vnto the Kingdom of heauen, summarily compriseth, comprehendeth the Life and Death, the Acts and Monuments of those two Kings of Iudah, Manasses and Amon.
Thus having stayed you a little in Atrio Templi, speedily let me lead you in Sanctum Sanctorum. In this present Chapter, Ezra, God's sacred Secretary,, that Scribe taught unto the Kingdom of heaven, summarily compriseth, comprehendeth the Life and Death, the Acts and Monuments of those two Kings of Iudah, Manasses and Amon.
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behold him falling and sinning, behold him entangled in the snares of Satan, who is not vnfitly resembled by the ancient Fathers to that mighty Hunter, that apostaticall and rebellious Nimrod: For hee hath not onely his hounds, Phil. 3. but also nets, snares, toyles, NONLATINALPHABET,
behold him falling and sinning, behold him entangled in the snares of Satan, who is not unfitly resembled by the ancient Father's to that mighty Hunter, that apostatical and rebellious Nimrod: For he hath not only his hounds, Philip 3. but also nets, snares, toils,,
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so Saint Paul hath stiled them, 1 Tim. 3. with both these, as once he laid for the Messias, so here he layes for Manasses: with his hounds, NONLATINALPHABET, that they might take him;
so Saint Paul hath styled them, 1 Tim. 3. with both these, as once he laid for the Messias, so Here he lays for Manasses: with his hounds,, that they might take him;
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with his nets, NONLATINALPHABET, that they might entangle him; with both of them, NONLATINALPHABET, that ruthlesly they might murther his immortall soule.
with his nets,, that they might entangle him; with both of them,, that ruthlesly they might murder his immortal soul.
The sweet Singers of Israel may now sit by the bankes of Babel, and poure out the cataracts of their compassion, empty the flood-gates of their affection vpon this King of the Iewes, the subiect of my Text. For, cecidit, cecidit Manasses, Manasses hath caught a fall, Satan hath giuen him the foyle, both haue exceedingly bruis'd him:
The sweet Singers of Israel may now fit by the banks of Babel, and pour out the cataracts of their compassion, empty the floodgates of their affection upon this King of the Iewes, the Subject of my Text. For, cecidit, cecidit Manasses, Manasses hath caught a fallen, Satan hath given him the foil, both have exceedingly Bruised him:
In a word, hee hath trauelled from Ierusalem to Iericho, from mount Zion to port Esquiline, from the citie of God to the suburbs of hell, hee hath fallen among theeues, and is sore wounded;
In a word, he hath traveled from Ierusalem to Jericho, from mount Zion to port Esquiline, from the City of God to the suburbs of hell, he hath fallen among thieves, and is soar wounded;
His fall was his rise, hee fell to rise, hee was a prisoner in Babylon, that hee might be a free Denizon in Ierusalem: happy, thrice-happy soules, Queis datur Elysium sic habitare nemus, who are thus enfranchized in the freedome of heauen.
His fallen was his rise, he fell to rise, he was a prisoner in Babylon, that he might be a free Denizen in Ierusalem: happy, thrice-happy Souls, Queis datur Elysium sic habitare Nemus, who Are thus enfranchised in the freedom of heaven.
Suppose we then Manasses to be like bi-fronted Ianus, with two faces, the one looking toward Beth-auen, that sink of sin, the house of vanitie, the other beholding beautifull Bethel, that house of God, the Church of the liuing God, Columba vnitatis, Can. 5. Columna veritatis, 1 Tim. 3. Christs Loue, his Doue, his vndefiled, the pillar & ground of truth.
Suppose we then Manasses to be like bifronted Ianus, with two faces, the one looking towards Bethaven, that sink of since, the house of vanity, the other beholding beautiful Bethel, that house of God, the Church of the living God, Columba vnitatis, Can. 5. Columna veritatis, 1 Tim. 3. Christ Love, his Dove, his undefiled, the pillar & ground of truth.
The which his repentance is here expressed by the three parts or members of it: 1. By his Confession of mouth. 2. By his Contrition of heart. 3. By his Conuersion of the whole man.
The which his Repentance is Here expressed by the three parts or members of it: 1. By his Confessi of Mouth. 2. By his Contrition of heart. 3. By his Conversion of the Whole man.
Now were it vsuall to giue names to Texts, this might not vnfitly be stiled, The Mirrour of Gods mercy in Manassehs miraculous Metamorphosis; if you will, The Royall Exchange of the Merchant Royall, who hauing found a pearle of precious price, went and sold all that he had, and bought it.
Now were it usual to give names to Texts, this might not unfitly be styled, The Mirror of God's mercy in Manassehs miraculous Metamorphosis; if you will, The Royal Exchange of the Merchant Royal, who having found a pearl of precious price, went and sold all that he had, and bought it.
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Hee hath sold his Idolatrie, to buy Piety; He hath sold his Auarice, to buy Liberality: He hath sold his Pride, to buy Humilitie; He hath sold his Luxurie, to buy Frugality; he hath sold his Crueltie, to buy Amity: In one word, he hath sold all Iniquity, to buy a state of Perpetuity, and being plunged in aduersity, he sends vp his perfume of Prayer to the God of Mercy, for so sayes my Text;
He hath sold his Idolatry, to buy Piety; He hath sold his Avarice, to buy Liberality: He hath sold his Pride, to buy Humility; He hath sold his Luxury, to buy Frugality; he hath sold his Cruelty, to buy Amity: In one word, he hath sold all Iniquity, to buy a state of Perpetuity, and being plunged in adversity, he sends up his perfume of Prayer to the God of Mercy, for so Says my Text;
Which like that Riuer of Eden, Gen. 2. may seeme to diuide it selfe into foure heads: 1. is an Agent. 2. is an Action. 3. is the Obiect of that Action. 4. is the Application of that Obiect. 1. Is an Agent, [ He. ] 2. Is an Action, [ Prayed. ] 3. Is the Obiect of that Action, [ The Lord.
Which like that River of Eden, Gen. 2. may seem to divide it self into foure Heads: 1. is an Agent. 2. is an Actium. 3. is the Object of that Actium. 4. is the Application of that Object. 1. Is an Agent, [ He. ] 2. Is an Actium, [ Prayed. ] 3. Is the Object of that Actium, [ The Lord.
He, ] an Agent. Prayed, ] an Action. The Lord, ] the Obiect of this Abiects prayer. His God, ] The Application of the Obiect, in the Supplication of this Abiect, who prayed to the Lord his God.
He, ] an Agent. Prayed, ] an Actium. The Lord, ] the Object of this Abjects prayer. His God, ] The Application of the Object, in the Supplication of this Abject, who prayed to the Lord his God.
And now Welbeloued, in the Best-beloued Christ Iesus, lend me your listning and attentiue eares, while of all these I speake seuerally, though of some of them summarily:
And now Well-beloved, in the Best-beloved christ Iesus, lend me your listening and attentive ears, while of all these I speak severally, though of Some of them summarily:
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It is Manasses, hee that did euill in the sight of the Lord, vers. 2. It is Manasses, hee that went backe and built the hie places, vers. 3. It is Manasses, hee that built Altars in the house of the Lord, vers. 4. It is Manasses, he that caused his Sonnes to passe thorough the fire in the valley of Benhinnom: that gaue himselfe to Witchcraft, and to charming;
It is Manasses, he that did evil in the sighed of the Lord, vers. 2. It is Manasses, he that went back and built the high places, vers. 3. It is Manasses, he that built Altars in the house of the Lord, vers. 4. It is Manasses, he that caused his Sons to pass through the fire in the valley of Beth-hinnom: that gave himself to Witchcraft, and to charming;
that did euill, yea, very much euill, that did euill in the sight of Iehouah, and that to angel him, vers. 6. It is Manasses, one of Sins greatest Associates, one of Satans greatest In-mates;
that did evil, yea, very much evil, that did evil in the sighed of Jehovah, and that to angel him, vers. 6. It is Manasses, one of Sins greatest Associates, one of Satan greatest Inmates;
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one who had drencht his soiled soule in the gall of vngodlinesse, in the gall of bitternesse with Simon Magus: One, who Spider-like, out of his owne bowels had spun a faire threed,
one who had drenched his soiled soul in the Gall of ungodliness, in the Gall of bitterness with Simon Magus: One, who Spiderlike, out of his own bowels had spun a fair thread,
A lasse, fond deathling he, how durst he vaile his guilty, teare-drowned eyes to Heauen? how durst his fainting knees and faultering feete approach before Gods awfull presence? He prayed indeed, obsequiously he did implore for pardon, oh pardon, pardon mine outragious sinnes:
A lass, found deathling he, how durst he veil his guilty, tear-drowned eyes to Heaven? how durst his fainting knees and faltering feet approach before God's awful presence? He prayed indeed, obsequiously he did implore for pardon, o pardon, pardon mine outrageous Sins:
But why rather with Belshazzar, was not his countenance changed, his thoughts troubled, the ioynts of his loynes loosed? why did not his knees knocke one against another,
But why rather with Belshazzar, was not his countenance changed, his thoughts troubled, the Joints of his loins loosed? why did not his knees knock one against Another,
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and his eyes fayle him for feare? Nature would deeme that in this deluge of distresse, he should rather prey vpon himselfe, casting his confused soule into the Chaos of horror,
and his eyes fail him for Fear? Nature would deem that in this deluge of distress, he should rather prey upon himself, casting his confused soul into the Chaos of horror,
& horrible confusion, then pray for himselfe, whose exoticall sins so hideous, whose exorbitant sins so hainous, might seeme to haue built a Babel of confusion, to haue erected a wall of seperation 'twixt him & his God.
& horrible confusion, then pray for himself, whose exotical Sins so hideous, whose exorbitant Sins so heinous, might seem to have built a Babel of confusion, to have erected a wall of separation betwixt him & his God.
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For now behold Manasses (that Transcendent sinner so superlatiue) comming from Labanon, and looking from the Tower of Babylon, from the top of Amanah, Shener and Hermon, from the dens of the Lions,
For now behold Manasses (that Transcendent sinner so superlative) coming from Lebanon, and looking from the Tower of Babylon, from the top of Amanah, Shener and Hermon, from the dens of the Lions,
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For, which may strike our senses with astonishment, hee that suffered him to be led captiue, hath had compassion on him, he hath made a light to shine into the prison, he that sate in the shadow of death hath seene the Sun-shine of life.
For, which may strike our Senses with astonishment, he that suffered him to be led captive, hath had compassion on him, he hath made a Light to shine into the prison, he that sat in the shadow of death hath seen the Sunshine of life.
He, he smote Manasses on the side, as that deliuering Angell did blessed Peter, his chaines fell off, he raised him vp, he deliuered him out, he brought him into the wine cellar, and loue was his banner ouer him;
He, he smote Manasses on the side, as that delivering Angel did blessed Peter, his chains fell off, he raised him up, he Delivered him out, he brought him into the wine cellar, and love was his banner over him;
Now therefore, seeing the winter of Manasses woe is past, the raine is changed and is gone away, let his voyce like the voyce of a Turtle be heard in our eares.
Now Therefore, seeing the winter of Manasses woe is past, the rain is changed and is gone away, let his voice like the voice of a Turtle be herd in our ears.
Turtur non canit sed gemit, saith Plinie, the Turtle sings not so much as sighs, yet let Manasses be the Doue to bring an Oliue leafe, (true Embleme of trucefull peace) into the Arke of Noah. Let this star-gazing Doctor be our conductour, leading vs like that starre to the Babe at Bethlehem.
Turtur non canit sed gemit, Says Pliny, the Turtle sings not so much as sighs, yet let Manasses be the Dove to bring an Olive leaf, (true Emblem of trucefull peace) into the Ark of Noah. Let this stargazing Doctor be our conductor, leading us like that star to the Babe At Bethlehem.
as that a Manasses may be Metamorphosed; as that a Sonne of Satan, one of the broode of Belial, a brat of fathomlesse perdition, may become a naturall sonne of mother Sion, a sacred Saint and Citizen of Ierusalen,
as that a Manasses may be Metamorphosed; as that a Son of Satan, one of the brood of Belial, a brat of fathomless perdition, may become a natural son of mother Sion, a sacred Saint and Citizen of Jerusalem,
Abyssus abyssum inuocat, one deepe calleth another, Psal. 42. Well doth that worthy saying of that famous worthy Saint Austin, suit and sort it selfe with our present purpose, Abyssus miseriae inuocat abyssum misericordiae, a deph of miserie, cals for a depth of mercy:
Abyssus Abyssum invocate, one deep calls Another, Psalm 42. Well does that worthy saying of that famous worthy Saint Austin, suit and sort it self with our present purpose, Abyssus miseriae invocate Abyssum Mercy, a deph of misery, calls for a depth of mercy:
But spreading the Sable colours of his Seuerity, comming to write vs a Bill of Diuorcement, to giue the Deuill a Capeas Corpus, and Tophet an Habeas animam, oh then with Nero in Suetonius, he seemes to wish, Ʋtinam, ò vtinam nescirem literas, I would I had no cause to subscribe to the execution of this Malefactor.
But spreading the Sable colours of his Severity, coming to write us a Bill of Divorcement, to give the devil a Capeas Corpus, and Tophet an Habeas animam, o then with Nero in Suetonius, he seems to wish, Ʋtinam, ò vtinam nescirem literas, I would I had no cause to subscribe to the execution of this Malefactor.
The Sword of his Iustice (vnlike to Ioabs ) is willing to be contained in the sheath of his Mercy! Is he enforced to draw it? his bowels are rowled and turned within him:
The Sword of his justice (unlike to Ioabs) is willing to be contained in the sheath of his Mercy! Is he Enforced to draw it? his bowels Are rolled and turned within him:
Exonerando me magis onero, as Bernard speakes in another case, may the Lord vpon this occasion, The punishing of Israel for his sinne, addes sorrow to the God of Israel:
Exonerando me magis onero, as Bernard speaks in Another case, may the Lord upon this occasion, The punishing of Israel for his sin, adds sorrow to the God of Israel:
NONLATINALPHABET, O the inexhausted treasurie of Gods Mercy, the infinite Fountaine of his neuer-failing fauour, the head of whose euer-streaming torrent, is more vnsearchable then that of Nilus, altogether past finding out.
, Oh the inexhausted treasury of God's Mercy, the infinite Fountain of his never-failing favour, the head of whose ever-streaming torrent, is more unsearchable then that of Nilus, altogether passed finding out.
Lift vp then thy head thou drooping soule, doe not despaire thou drousie spirit, qui dilexit pollûtum, deseret politum? Hee that loued Manasses wallowing in the blood of his sons, can he loath thee washt with the blood of his Sonne? from whose side issued those two Sacramentall riuers, Blood and Water, Aqua quae diluat, Sanquis qui redimat, saith S. Ambrose: Water to clense thee, blood to redeeme thee.
Lift up then thy head thou drooping soul, do not despair thou drowsy Spirit, qui dilexit pollûtum, deseret politum? He that loved Manasses wallowing in the blood of his Sons, can he loath thee washed with the blood of his Son? from whose side issued those two Sacramental Rivers, Blood and Water, Aqua Quae diluat, Sanquis qui redimat, Says S. Ambrose: Water to cleanse thee, blood to Redeem thee.
Hast thou with Lot committed incest? Hast thou with Dauid committed adulterie? Hast thou with Peter denied Christ? Hast thou with Paul persecuted the Church? Hast thou with Marcellinus sacrificed to Idols? Yet wade not in the gulfe, walke not in the way of desperation, this Almightie, this All-sufficient Physitian, healed Lot of his Lethargie, deliuered Dauid from his Leprosie, purged Peter and Marcellinus for their shaking palsie, cured and recouered Paul out of his Apoplexie. He forgiues Manasses, aswell as Hezekias, he forgiues a thousand talents aswell as one penie: He giues a Sea of Mercie as soone as one drop, he giues many Ephas as soone as one Omer. Decet magnum magna facere, saith Aquinas: By this Almightie God, all mighty things are wrought, are brought to passe!
Hast thou with Lot committed Incest? Hast thou with David committed adultery? Hast thou with Peter denied christ? Hast thou with Paul persecuted the Church? Hast thou with Marcellinus sacrificed to Idols? Yet wade not in the gulf, walk not in the Way of desperation, this Almighty, this All-sufficient physician, healed Lot of his Lethargy, Delivered David from his Leprosy, purged Peter and Marcellinus for their shaking palsy, cured and recovered Paul out of his Apoplexy. He forgives Manasses, aswell as Hezekias, he forgives a thousand Talents aswell as one penny: He gives a Sea of Mercy as soon as one drop, he gives many Ephas as soon as one Omer. Deceit magnum Magna facere, Says Aquinas: By this Almighty God, all mighty things Are wrought, Are brought to pass!
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so Gods bountie like the Diamond, his mercy like the Starre, his pitty like the Pearle, shewes brightest, shines clearest, seemes rarest, on the blackest, on the darkest, on the basest sinner.
so God's bounty like the Diamond, his mercy like the Star, his pity like the Pearl, shows Brightest, shines Clearest, seems Rarest, on the Blackest, on the Darkest, on the Basest sinner.
God is more incomprehensible in mercie, then it is possible thou canst be in sinning, the value of his bountie so infinitely surpasseth thine iniquitie!
God is more incomprehensible in mercy, then it is possible thou Canst be in sinning, the valve of his bounty so infinitely Surpasses thine iniquity!
Hence is it that Saint Ierome confidently affirmes, that Iudas sinned more hainously in despairing of his Masters pardon, then in betraying of his Masters person. His Master indeede is Sponsus sanguinum as Bernard stiles him, a bloody husband as Zipporah called Moses, yet a husband for vs, bloody for vs, celebrating here his contract, his espousals;
Hence is it that Saint Jerome confidently affirms, that Iudas sinned more heinously in despairing of his Masters pardon, then in betraying of his Masters person. His Master indeed is Sponsus Sanguinum as Bernard stile him, a bloody husband as Zipporah called Moses, yet a husband for us, bloody for us, celebrating Here his contract, his espousals;
Could he then cry with the Beleeuing thiefe, Domine memento mei, Lord remember me, then like that blessed thiefe he might steale the crowne, coeleste furatur imperium saith Chrysostome of the thiefe, hee took the Kingdome of heauen by violence.
Could he then cry with the Believing thief, Domine memento mei, Lord Remember me, then like that blessed thief he might steal the crown, Celeste furatur imperium Says Chrysostom of the thief, he took the Kingdom of heaven by violence.
Who can despaire of pardon when he sees his Sauiour triumphing vpon the Crosse, bowing downe his head to kisse the sinner, spreading abroad his armes to embrace the Prodigall?
Who can despair of pardon when he sees his Saviour triumphing upon the Cross, bowing down his head to kiss the sinner, spreading abroad his arms to embrace the Prodigal?
Who can despaire of pardon, when he doth remember, that those wolues who shed the heart-blood of the Lambe of God, should be washed from their sinnes by the blood that they shed?
Who can despair of pardon, when he does Remember, that those wolves who shed the Heart blood of the Lamb of God, should be washed from their Sins by the blood that they shed?
Christ is crucified, NONLATINALPHABET, saith Ignatius, Iesus my Loue, my life, is crucified, that in his wounds, the holes of the Rocke, the Doue may build her nest;
christ is Crucified,, Says Ignatius, Iesus my Love, my life, is Crucified, that in his wounds, the holes of the Rock, the Dove may built her nest;
Christs lips were scornefully wet with macerating Vineger, that thine might carouse the Nectar of Eternity. In Christs hand was clasped the Reed of reproach, that as a King thou mightst sway the Scepter of Felicity.
Christ lips were scornfully wet with macerating Vinegar, that thine might carouse the Nectar of Eternity. In Christ hand was clasped the Reed of reproach, that as a King thou Mightest sway the Sceptre of Felicity.
Christs feet were nailed to the Foot-stoole of the Crosse, that thou mightst trample on the powers of pitchy darknesse. In a word, Christs piercing incision, his bitter potion, his vnsufferable passion, his vnutterable compassion, his vnsupportable,
Christ feet were nailed to the Footstool of the Cross, that thou Mightest trample on the Powers of pitchy darkness. In a word, Christ piercing incision, his bitter potion, his unsufferable passion, his unutterable compassion, his unsupportable,
and vnsupposeable temptation, affliction, persecution, prosecution, were all for thy sake, that thou for his sake shouldest shunne the dangerous shelfe and gulfe of desperation.
and vnsupposeable temptation, affliction, persecution, prosecution, were all for thy sake, that thou for his sake Shouldst shun the dangerous shelf and gulf of desperation.
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What incongruitie must there needes be, betweene our workes of congruitie, and the sempiternall Crowne of felicitie? Surely no more proportion is there,
What incongruity must there needs be, between our works of congruity, and the sempiternal Crown of felicity? Surely no more proportion is there,
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Mentiris Cain, mentiris, I dare giue thee the lie, for where Sinne aboundeth, there Grace superaboundeth, Rom. 5. Turne thy feete from Iudasses banefull Labarynth say not I haue sinned and there stop, goe a step further, I haue sinned, but with the Lord is Mercy; Psa. 130. with the Lord is mercy, the Manna of the fainting soule;
Mentiris Cain, Mentiris, I Dare give thee the lie, for where Sin Aboundeth, there Grace superaboundeth, Rom. 5. Turn thy feet from Judases baneful Labyrinth say not I have sinned and there stop, go a step further, I have sinned, but with the Lord is Mercy; Psa. 130. with the Lord is mercy, the Manna of the fainting soul;
with the Lord is mercy, the Soueraigne salue to cure the sore, the malady of Sinne: with the Lord is mercy; the Load-stone that drawes, the Load-starre that conducts to life: This mercy hath Manasses found; finding it, enioyes it;
with the Lord is mercy, the Sovereign salve to cure the soar, the malady of Sin: with the Lord is mercy; the Loadstone that draws, the Loadstar that conducts to life: This mercy hath Manasses found; finding it, enjoys it;
or rather wilfull Pilot, made shipwracke against the Rocke Christ Iesus? Then heare my voice ye brood of Lamech, and hearken to my speech ye Sonnes of Belial; you that for the least disgrace would slay a man in your wound,
or rather wilful Pilot, made shipwreck against the Rock christ Iesus? Then hear my voice you brood of Lamech, and harken to my speech you Sons of Belial; you that for the least disgrace would slay a man in your wound,
Let Christs action be your instruction, though not for the equalitie of perfection, yet for the equitie of imitation. Doth Iudas come with a kisse (like a fawning foe) to betray him? hee salutes him by the name of Friend, Mat. 26. He suffers the rayes of his compassion, radiantly to shine vpon those, of whom hee suffered his Passion. Hee cures and recouers those, of whom hee is wounded. Hee giues life to those, who tooke life from him.
Let Christ actium be your instruction, though not for the equality of perfection, yet for the equity of imitation. Does Iudas come with a kiss (like a fawning foe) to betray him? he salutes him by the name of Friend, Mathew 26. He suffers the rays of his compassion, radiantly to shine upon those, of whom he suffered his Passion. He cures and recovers those, of whom he is wounded. He gives life to those, who took life from him.
he that is a great one in the Kingdome of darknesse, may at the least become a little one in the Kingdome of happinesse. Qui non est hodie, cras magis aptus erit:
he that is a great one in the Kingdom of darkness, may At the least become a little one in the Kingdom of happiness. Qui non est hodie, cras magis Apt erit:
or as Saint Gregory expounds them, those three times, Before the Law, Vnder the Law, After the Law. Or as Theophylact and S. Basil do extend them, they are the three Ages of man;
or as Saint Gregory expounds them, those three times, Before the Law, Under the Law, After the Law. Or as Theophylact and S. Basil do extend them, they Are the three Ages of man;
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his Childhood which is a dream; his Youth, which is a Frenzy; his Old-age, which is a sicknesse ▪ The Seruant is not better then his Master, nor is the Subiect aboue his Soueraigne; Let vs therefore follow him into his Vineyard,
his Childhood which is a dream; his Youth, which is a Frenzy; his Old age, which is a sickness ▪ The Servant is not better then his Master, nor is the Subject above his Sovereign; Let us Therefore follow him into his Vineyard,
Quîd statis hîc otiosi? Goe worke to day in Gods Haruest, though euen in it that enuious One hath sowen his tares. Bee instant in season, and out of season instant;
Quîd statis hîc otiosi? Go work to day in God's Harvest, though even in it that envious One hath sown his tares. be instant in season, and out of season instant;
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That pleading of iudgement, to the plunging of soules too deeply in the pit of desperation, manifestly demonstrats, that they care not to come in that still voice, Kings 1.19.
That pleading of judgement, to the plunging of Souls too deeply in the pit of desperation, manifestly demonstrates, that they care not to come in that still voice, Kings 1.19.
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But what shall we say to those cursing Balaams, those Bedlems of Babylon? to the ceremonies of terrour vsed by them at the time of Cursing? to their fierie torches? to their flaming candles cast from on high,
But what shall we say to those cursing Balaams, those Bedlams of Babylon? to the ceremonies of terror used by them At the time of Cursing? to their fiery Torches? to their flaming Candles cast from on high,
as though the fire of Gods furie was prest and ready at their command? That Brand of hell Pope Hildebrand, whom for honors sake here I mention euen as Pilate is in the Creed, this monster as Cardinall Benno describes him, was not more horrible in deluding the people with fire from his sleeues,
as though the fire of God's fury was pressed and ready At their command? That Brand of hell Pope Hildebrand, whom for honours sake Here I mention even as Pilate is in the Creed, this monster as Cardinal Benno describes him, was not more horrible in deluding the people with fire from his sleeves,
shepheards they are that feed their sheepe with wormewood, and make them drinke the water of gall: Paules milke is taken from the Lambes, his stronger meate from greater sheepe:
shepherds they Are that feed their sheep with wormwood, and make them drink the water of Gall: Paul's milk is taken from the Lambs, his Stronger meat from greater sheep:
Aqua guttatim lapsa lapidem cauat, by frequent drops the stone is made hollow, and by feruent admonitions the hollow heart is made holy. The softer leade, not harder iron cuts the marble, and sweeter phrase, not harsher language doth sometime peirce the stonier heart.
Aqua guttatim lapsa lapidem cauat, by frequent drops the stone is made hollow, and by fervent admonitions the hollow heart is made holy. The Softer lead, not harder iron cuts the Marble, and Sweeten phrase, not harsher language does sometime pierce the stonier heart.
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Let vs therefore adde precept vnto precept, line vnto line, here a little and there a little, in mercy let vs exhort with iterations, compassionately let vs iterate our exhortations, Manasses is not dead but sleepeth.
Let us Therefore add precept unto precept, line unto line, Here a little and there a little, in mercy let us exhort with iterations, compassionately let us iterate our exhortations, Manasses is not dead but Sleepeth.
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What would these men haue said of Manasses, had they seen him in the valley of Benhinnom, causing his sons to passe throgh the fire vnto Molech? What of the prodigall, had they seene him among his harlots, quaffing and carousing, mispending his goods vpon miscreant varlots? What of Saint Paul, had they seene him in the high Priests house, desiring letters Dimissorie to Damascus, to persecute the Disciples? What of Saint Austin, had they seene him addicted to gluttonie and drunkennes, to chambering and wantonnesse, to strife and enuying? Surely they would haue cast them vpon the racke of censure, dasht them against the rocke of despaire, and excluded them from any hope of future amendment, of fruitfull recouerie.
What would these men have said of Manasses, had they seen him in the valley of Beth-hinnom, causing his Sons to pass through the fire unto Molech? What of the prodigal, had they seen him among his harlots, quaffing and carousing, misspending his goods upon miscreant varlets? What of Saint Paul, had they seen him in the high Priests house, desiring letters Dimissory to Damascus, to persecute the Disciples? What of Faint Austin, had they seen him addicted to gluttony and Drunkenness, to chambering and wantonness, to strife and envying? Surely they would have cast them upon the rack of censure, dashed them against the rock of despair, and excluded them from any hope of future amendment, of fruitful recovery.
Could Manasses haue disrob'd himselfe of his robes of royaltie, and consulted with some censurer as Saul with the witch at En-dor, asking him as Marcion did Polycarpus, Agnoscis nos? doest thou know who I am? Doubtles he would haue answered him as roundly (though not as truly) as Polycarpus did Marcion, Agnosco primogenitum Satanae, I know thee to be the firstling like the first borne sonne of Satan:
Could Manasses have disrobed himself of his robes of royalty, and consulted with Some censurer as Saul with the witch At Endor, asking him as Marcion did Polycarp, Agnoscis nos? dost thou know who I am? Doubtless he would have answered him as roundly (though not as truly) as Polycarp did Marcion, Agnosco Primogeniture Satan, I know thee to be the firstling like the First born son of Satan:
but blind had beene their censure of vncertaintie, and euer, ô euer, may such falt-finding carpers, such falt-minding and censorious cauillers be deceiued.
but blind had been their censure of uncertainty, and ever, o ever, may such falt-finding carpers, such falt-minding and censorious cavillers be deceived.
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Let vs not then curiously pry into the sacred Arke of Gods secret predestination, let it suffice vs that we are of Gods Court, though not of his counsell, for I say to euerie one that is among you, NONLATINALPHABET, that no man presume to vnderstand aboue that which is meete to vnderstand,
Let us not then curiously pry into the sacred Ark of God's secret predestination, let it suffice us that we Are of God's Court, though not of his counsel, for I say to every one that is among you,, that no man presume to understand above that which is meet to understand,
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We may pronounce of the barren figge-tree, that it hath no fruit growing therevpon, but onely Christ may say, cut it downe, or neuer fruit grow on thee henceforward.
We may pronounce of the barren Fig tree, that it hath no fruit growing thereupon, but only christ may say, Cut it down, or never fruit grow on thee henceforward.
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some stampes thereof are yet to be found, euen in nature vnregenerate, like the stumps of Dagons hands, which like Iobs messengers, may bring these sad tidings of great wo, we only are escaped alone to tell thee, that we are the ruins of a sumptuous edifice.
Some stamps thereof Are yet to be found, even in nature unregenerate, like the stumps of Dagons hands, which like Jobs messengers, may bring these sad tidings of great woe, we only Are escaped alone to tell thee, that we Are the ruins of a sumptuous edifice.
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True it is, that Adam by his fall did bruise this image, so that now we may make that Quaeri with our Sauiour, whose image and superscription is this? but yet the breaking thereof is not like that of Ieremies bottell, Ier. 19. broken it is not like a potters vessell, that can neuer be made whole againe.
True it is, that Adam by his fallen did bruise this image, so that now we may make that Quaeri with our Saviour, whose image and superscription is this? but yet the breaking thereof is not like that of Jeremiahs Bottle, Jeremiah 19. broken it is not like a potters vessel, that can never be made Whole again.
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Iunius was once an irreligious Atheist, yet after writ Diuinely of the Deitie. Heroicall Luther was once a superstitious Frier, enueloped in the cloud, enuironed in the fogge of Egyptian, of papall and palpable darkenesse,
Iunius was once an irreligious Atheist, yet After writ Divinely of the Deity. Heroical Luther was once a superstitious Friar, enveloped in the cloud, environed in the fog of Egyptian, of papal and palpable darkness,
Which first meets with our cold friends that gad and go astray to Amsterdam, with the vniust iudgement, of the Ouer-iust sect of our blacke mouth'd Brownists, our English Nouatians, Luciferians, Donatists, Seperatists:
Which First meets with our cold Friends that gad and go astray to Amsterdam, with the unjust judgement, of the Overjust sect of our black mouthed Brownists, our English Novatians, Luciferians, Donatists, Separatists:
These vpon a supposall that our mother is blacke, thinke that for euer she hath lost her beauty. They cry out with Israel, we would haue cured Babel, when as England may twit them with Israels prouerbe, Physition, heale thy selfe.
These upon a supposal that our mother is black, think that for ever she hath lost her beauty. They cry out with Israel, we would have cured Babel, when as England may twit them with Israel's proverb, physician, heal thy self.
Sed hinc illae lachrymae, Wee need not saile to Amsterdam, to find out incensed & censorious foes for our Church of England, NONLATINALPHABET, It is thou my Adopted sonne, sayes our Mother Zion, my companion, my guide and familiar, which delighted in consulting together,
said hinc Those lachrymae, we need not sail to Amsterdam, to find out incensed & censorious foes for our Church of England,, It is thou my Adopted son, Says our Mother Zion, my Companion, my guide and familiar, which delighted in consulting together,
I speake not here of Heretikes, those foxes, qui conantur corrumpere fidem, but of Schismatikes, those crafty cubs, those sharpe-phanged Satyrists, qui conantur disrumpere charitatem. Such these are,
I speak not Here of Heretics, those foxes, qui conantur corrumpere fidem, but of Schismatics, those crafty cubs, those sharpe-phanged Satirists, qui conantur disrumpere charitatem. Such these Are,
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Such these are as Austin aymes at, qui sub vocabulo Christiano, doctrinae, I may say disciplinae resisterent Christianae. Furious vapours they are, who being restrained shake the very earth for vent.
Such these Are as Austin aims At, qui sub Vocabulo Christian, Doctrine, I may say Discipline resisterent Christian. Furious vapours they Are, who being restrained shake the very earth for vent.
Such were the Donatists in Africa, such are the Anabaptists in Holland, such are the Anticonformists in England, who threatned to introduce their Discipline, that Troian horse, not as the Grecians with quaffing and feasting, but as the Germanes with quarreling and fisting. So possest are they with an ouer-weening conceit of their owne worthlesse worthinesse,
Such were the Donatists in Africa, such Are the Anabaptists in Holland, such Are the Anticonformists in England, who threatened to introduce their Discipline, that Trojan horse, not as the Greeks with quaffing and feasting, but as the Germane with quarreling and fisting. So possessed Are they with an overweening conceit of their own worthless worthiness,
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but Pigmaleon-like they fall in loue with an Image of their owne caruing, for needes will they be their owne caruers. Not vnlike are these vnto those of whom Irenaeus writeth, who were so besotted with an opinion of themselues, that they accounted their owne writings to be Gospels: like they are vnto the Manicheis, who deriued their name of Manna, as if Manna-like their doctrine had come from heauen:
but Pygmalion-like they fallen in love with an Image of their own carving, for needs will they be their own carvers. Not unlike Are these unto those of whom Irnaeus Writeth, who were so besotted with an opinion of themselves, that they accounted their own writings to be Gospels: like they Are unto the Manicheans, who derived their name of Manna, as if Manna-like their Doctrine had come from heaven:
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Yet our chiefest Sectaries so censorious of vs, cannot fully agree in the maine points of erecting this their Discipline. Master Knox and others compiled a Booke of Discipline after the Geneua fashion,
Yet our chiefest Sectaries so censorious of us, cannot Fully agree in the main points of erecting this their Discipline. Master Knox and Others compiled a Book of Discipline After the Geneva fashion,
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but it was reiected of the Disciplinarians, and tauntingly tearmed, A deuout Imagination. Another Booke called Disciplina Ecclesiae sacra, verbo Dei descripta, was yet by them corrected, altered, and amended;
but it was rejected of the Disciplinarians, and tauntingly termed, A devout Imagination. another Book called Discipline Ecclesiae sacra, verbo Dei descripta, was yet by them corrected, altered, and amended;
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Some, when ambitiously they cannot exalt themselues, grow mosse-growne in Schisme. Arrius coueting the Bishopricke of Alexandria, Donatus the Bishopricke of Carthage, Nouatus a Bishopricke in Italy, Aerius a Bishopricke in Pontus; all these repulsed, grew turbulently censorious against the Senators of Sion. Cartwrights first discontentment grew from that,
some, when ambitiously they cannot exalt themselves, grow moss-grown in Schism. Arius coveting the Bishopric of Alexandria, Donatus the Bishopric of Carthage, Nouatus a Bishopric in Italy, Aerius a Bishopric in Pontus; all these repulsed, grew turbulently censorious against the Senators of Sion. Cartwrights First discontentment grew from that,
Another banefull seede of censorious Schismatickes is Auarice. Paulus Samosatenus fell into Schismes, being allured with preferment, which hee expected of Zenobia the Queene of Arabia, saith Theodoret. And why doe so many affect the Geneua Discipline, but to fill their greedy mawes with the ruines of Cathedrall Churches?
another baneful seed of censorious Schismatics is Avarice. Paulus Samosatene fell into Schisms, being allured with preferment, which he expected of Zenobia the Queen of Arabia, Says Theodoret And why do so many affect the Geneva Discipline, but to fill their greedy maws with the ruins of Cathedral Churches?
Ʋnde Schismata & Haereses ortae sunt, nisi dum Episcopus superba praesumptione quorundam contemnitur? saith S. Cyprian. If Bishops had not this authoritie, tot in Ecclesiis efficerentur Schismata, quot Sacerdotes, saith S. Ierome. All the ancient authenticke Fathers beleeued that the calling of Bishops was Iure Apostolico. Irenaeus cals this, The ancient Tradition of the Apostles thorough the whole world.
Ʋnde Schismata & Heresies ortae sunt, nisi dum Episcopus superba presumption quorundam contemnitur? Says S. Cyprian. If Bishops had not this Authority, tot in Ecclesiis efficerentur Schismata, quot Sacerdotes, Says S. Jerome. All the ancient authentic Father's believed that the calling of Bishops was Iure Apostolico. Irnaeus calls this, The ancient Tradition of the Apostles through the Whole world.
S. Iames the Apostle was Bishop of Ierusalem saith Chrysostome. Saint Marke the Euangelist was Bishop of Alexandria, saith Gregory. Saint Peter was Bishop of Antiochia, saith Origen. Cyprian teacheth vs, that a Bishopricke is an Apostleship, and an Apostleship a Bishopricke. S. Austin expounding that in the forty fourth Psalme, Instead of thy fathers thou shalt haue children, shewes, that our Bishops inherited the Apostles, as children their fathers.
S. James the Apostle was Bishop of Ierusalem Says Chrysostom. Saint Mark the Evangelist was Bishop of Alexandria, Says Gregory. Saint Peter was Bishop of Antiochia, Says Origen. Cyprian Teaches us, that a Bishopric is an Apostleship, and an Apostleship a Bishopric. S. Austin expounding that in the forty fourth Psalm, Instead of thy Father's thou shalt have children, shows, that our Bishops inherited the Apostles, as children their Father's.
Who then not transported with preiudice, dare censoriously traduce this tradition Apostolicke? who not violently censorious would say with Abailardus, Omnes Patres sic, at ego non sic? the tyde of opinion seemes to glide that way,
Who then not transported with prejudice, Dare censoriously traduce this tradition Apostolic? who not violently censorious would say with Abailardus, Omnes Patres sic, At ego non sic? the tIED of opinion seems to glide that Way,
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As these are thus troubled with a swelling spleene, so our Enemies at Rome are much molested with an ouerflowing gall. These Catilines thinke our case desperate, that there is no Roome for vs, no mansions in our Fathers house.
As these Are thus troubled with a swelling spleen, so our Enemies At Room Are much molested with an overflowing Gall. These Catilines think our case desperate, that there is no Room for us, no mansions in our Father's house.
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whereas we for recompence the next day, pray for the conuersion and saluation of him and his as being Heretikes. But is there no Balme at Gilead, to recouer the health of the daughter of England? What Scythian cruelty is this, to deny that to Christians, which they grant to meere Pagans? Doth not their Leaden-Legend report ( fides sit penes Authorem, beleeue it who list,) that the soules of Traianus and Falconella were both of them rescued from hell, transported into Abrahams bosome, the one at the praiers of Pope Gregory, the other of Tecla? And may not much more flagitious sinners (suppose wee were such) become religious Conuerts?
whereas we for recompense the next day, pray for the conversion and salvation of him and his as being Heretics. But is there no Balm At Gilead, to recover the health of the daughter of England? What Scythian cruelty is this, to deny that to Christians, which they grant to mere Pagans? Does not their Leaden-Legend report (fides sit penes Authorem, believe it who list,) that the Souls of Trajan and Falconella were both of them rescued from hell, transported into Abrahams bosom, the one At the Prayers of Pope Gregory, the other of Tecla? And may not much more flagitious Sinners (suppose we were such) become religious Converts?
but alas, the infection is there too grosse, nor could it be any better then a furious phrensie, to resort to that Romish Mountebancke, hauing at home such approu'd Physitians. And be it that they may boast of their Aër, yet sure I am their fountaines are sealed vp:
but alas, the infection is there too gross, nor could it be any better then a furious frenzy, to resort to that Romish Mountebank, having At home such approved Physicians. And be it that they may boast of their Aër, yet sure I am their fountains Are sealed up:
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which may more iustly constraine vs to remoue from Rome, then the failing of the Conduits compelled the later Romanes, to descend from the seauen hils and inhabite the Plaine.
which may more justly constrain us to remove from Room, then the failing of the Conduits compelled the later Romans, to descend from the seauen hills and inhabit the Plain.
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Our Church hath the words of eternall life, whither then shall we goe? It is the Arke of Noah, the Ʋine of Salomon, the Spouse of our Sauiour, producing a fruitful progeny, reducing many fruitlesse run-agates, many renegates, as here Manasses, who being conuerted turnes vnto the Lord by prayer.
Our Church hath the words of Eternal life, whither then shall we go? It is the Ark of Noah, the Ʋine of Solomon, the Spouse of our Saviour, producing a fruitful progeny, reducing many fruitless runagates, many renegades, as Here Manasses, who being converted turns unto the Lord by prayer.
Hitherto you haue seene Manasses, not with Lots wife, trāsform'd into a pillar of Salt, but with the Poets Niobe, into a weeping and waimenting stone:
Hitherto you have seen Manasses, not with Lots wife, transformed into a pillar of Salt, but with the Poets Niobe, into a weeping and waimenting stone:
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Behold therefore this penitent Publican on bended knees with a broken heart, behold his hands beating and thumping his flinty and obdurate brest: looke well vpon this huge Whale, as one stiles that Whipster, Luk. 7. behold in him a modest boldnesse,
Behold Therefore this penitent Publican on bent knees with a broken heart, behold his hands beating and thumping his flinty and obdurate breast: look well upon this huge Whale, as one stile that Whipster, Luk. 7. behold in him a modest boldness,
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looke into the grates of the Prison and you shall find him praying: euen him who had tired himselfe in pursuing vanity, and attired himselfe, not with Tertullians Christian-like cloake, Saint Pauls wedding Garment, or Saint Iohns White robes, but with Iosephs Parti-coloured coate besmear'd with blood:
look into the grates of the Prison and you shall find him praying: even him who had tired himself in pursuing vanity, and attired himself, not with Tertullia's Christianlike cloak, Saint Paul's wedding Garment, or Saint Iohns White robes, but with Joseph's Particoloured coat besmeared with blood:
euen him shall ye find retiring to God by praire, with cheeks impearl'd with teares, with hands wringing for sorrow, with an heart rieuing with sighs, with a breast breaking with sobs, for hee, hee it is that prayed:
even him shall you find retiring to God by praire, with cheeks impearled with tears, with hands wringing for sorrow, with an heart rieuing with sighs, with a breast breaking with sobs, for he, he it is that prayed:
He tooke vnto him words, as the Lord exhorted Israel by Hosea, hee turned to his God with his father Hezekiah, he chattered like a Crane, he mourned like a Doue, and fixing his eyes vpon Heauen, that Starre-spangled Canopy, hee poured out a torrent of melodious Harmony.
He took unto him words, as the Lord exhorted Israel by Hosea, he turned to his God with his father Hezekiah, he chattered like a Crane, he mourned like a Dove, and fixing his eyes upon Heaven, that Starspangled Canopy, he poured out a torrent of melodious Harmony.
I list not here largely to dilate vpon the definition or description of praire, whether it bee an eleuation of the mind to God, as one: whether it be a communication of man with God, as Caluin: whether it be either of these, or both these.
I list not Here largely to dilate upon the definition or description of praire, whither it be an elevation of the mind to God, as one: whither it be a communication of man with God, as Calvin: whither it be either of these, or both these.
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Nor need I macerate my selfe about the distribution of praire, blessed Saint Paul hath exquisitely and excellently expressed the kinds thereof, Tim. 1.2. First, there bee NONLATINALPHABET, deprecations against euils to bee auoided.
Nor need I macerate my self about the distribution of praire, blessed Saint Paul hath exquisitely and excellently expressed the Kinds thereof, Tim. 1.2. First, there be, deprecations against evils to be avoided.
Secondly, there be NONLATINALPHABET, petitions for good things to be obtained. Thirdly, there bee NONLATINALPHABET, Intercessions for others, to whom we are obliged.
Secondly, there be, petitions for good things to be obtained. Thirdly, there be, Intercessions for Others, to whom we Are obliged.
That it is the constant practise of euery penitent conuert, to poure out his prayers to prefer his Petitions, to send vp his suites and supplications to his God Let Ananias seeke in the house of Iudas after Saul of Tarsus, and behold, hee shall finde him praying, Act. 9. Heare you not the Pythagoricall harmony of reuerting Israel, sounding so shrilly their De profundis, Out of the depths haue I cried vnto thee O Lord? Psal. 130. And surely, valdè in profundo sunt, qui nec clamant de profundo, as saith Saint Austin, Those are stifeled in the depths, who cry not out of the depths.
That it is the constant practice of every penitent convert, to pour out his Prayers to prefer his Petitions, to send up his suits and supplications to his God Let Ananias seek in the house of Iudas After Saul of Tarsus, and behold, he shall find him praying, Act. 9. Hear you not the Pythagorical harmony of reverting Israel, sounding so shrilly their De profundis, Out of the depths have I cried unto thee Oh Lord? Psalm 130. And surely, valdè in profundo sunt, qui nec clamant de profundo, as Says Saint Austin, Those Are stifeled in the depths, who cry not out of the depths.
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stiffe necked Israel, being humbled by the yoke of Babel, Shall goe and cry and pray vnto their God, Ier. 29. Therefore shall euery one that is godly make his prayer vnto thee O God, surely in the flouds of great waters,
stiff necked Israel, being humbled by the yoke of Babel, Shall go and cry and pray unto their God, Jeremiah 29. Therefore shall every one that is godly make his prayer unto thee Oh God, surely in the floods of great waters,
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or not desirous, obsequiously to implore the all-preuailing power, the powerfull presence of the God of Israel. It is a legall veritie, that if the Child did neuer cry, it was neuer the Kings Subiect, it was neuer capable of any right, of any inheritance:
or not desirous, obsequiously to implore the all-preuailing power, the powerful presence of the God of Israel. It is a Legal verity, that if the Child did never cry, it was never the Kings Subject, it was never capable of any right, of any inheritance:
yet (see their palpable absurdities) these dumbe men thinke to get in possession the fruitfull land of celestiall Canaan. The Turkes may canonize their Dumbe-men for Saints or Santones, but sure we are, these are incarnate Diuels.
yet (see their palpable absurdities) these dumb men think to get in possession the fruitful land of celestial Canaan. The Turkes may canonise their Dumbe-men for Saints or Santones, but sure we Are, these Are incarnate Devils.
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But necessitas docet artes, extreame exigencie, will make the dumbe man speake most eloquently; Euen rusticke clownes will play the Rhetoricians, rather then starue for bread.
But Necessity docet arts, extreme exigency, will make the dumb man speak most eloquently; Even rustic clowns will play the Rhetoricians, rather then starve for bred.
A third sort there are, with whom God can neuer be acquainted, but in their extremities: such as are the Cimbrians, who hold their idols in account, onely when they are encountred with a tempest.
A third sort there Are, with whom God can never be acquainted, but in their extremities: such as Are the Cimbrians, who hold their Idols in account, only when they Are encountered with a tempest.
When Sheth had cause to call the name of his sonne Enosh, sorrowfull Enosh, then men begunne with alacritie to call vpon the Name of Iehouah, Gen. 4. When Israel is in bondage, then are they free of speech, Ex. 2. They sighed and cryed for their oppressing slauerie.
When Sheth had cause to call the name of his son Enosh, sorrowful Enosh, then men begun with alacrity to call upon the Name of Jehovah, Gen. 4. When Israel is in bondage, then Are they free of speech, Ex. 2. They sighed and cried for their oppressing slavery.
When Amalck comes to skirmish with the Hebrewes, then looke for Mosesses hand to be held vp These Ionah-like, sleepe in the shippe, but pray in the Whales belly.
When Amalek comes to skirmish with the Hebrews, then look for Moses hand to be held up These Ionah-like, sleep in the ship, but pray in the Whale's belly.
But did you neuer heare of a horrid, and strange misshapen monster, called the Christian Atheist? he posts ouer this duty of praire to the Priests; they are NONLATINALPHABET, they serue at the Altar,
But did you never hear of a horrid, and strange misshapen monster, called the Christian Atheist? he posts over this duty of praire to the Priests; they Are, they serve At the Altar,
Hee may fetch his descent as farre as Pharaoh, who would not trouble himselfe to call vpon God, but intreates so much fauour of Moses and Aaron, Orate vos, pray yee vnto the Lord, Exod. 9. He is something allied to Ieroboam, who besought that Prophet whose blood he sought, to pray vnto the Lord and make intercession for him, King. 1.13.
He may fetch his descent as Far as Pharaoh, who would not trouble himself to call upon God, but intreats so much favour of Moses and Aaron, Orate vos, pray ye unto the Lord, Exod 9. He is something allied to Jeroboam, who besought that Prophet whose blood he sought, to pray unto the Lord and make Intercession for him, King. 1.13.
Had I not styled him a Christian Atheist, I might haue called him an Atheisticall lew: for like at the Iewes will not suffer that Name of God Iehouah to be pronounced,
Had I not styled him a Christian Atheist, I might have called him an Atheistical lew: for like At the Iewes will not suffer that Name of God Jehovah to be pronounced,
Polycarpus, saith Eusebius, begd one houre of his persecutors to spend in praire, but we will not redeeme our dayes, our weekes, our moneths, our yeares from vanitie, to imploy them, in deploring our sinnes, in imploring the assistance of our God.
Polycarp, Says Eusebius, begged one hour of his persecutors to spend in praire, but we will not Redeem our days, our weeks, our months, our Years from vanity, to employ them, in deploring our Sins, in imploring the assistance of our God.
So much time spent in nothing but hunting, sayes our voluptuous Esaw. So much time spent in courting our Delilahs, sayes our amorous Sampson. So much time spent in coffering Mammon, sayes our auaricious Nabal. So much time spent in painting our faces, and steeling our foreheads, sayes our gorgeous Iezabel. So much time spent in gormandizing, sayes our licencious Libertine. So much time spent in quaffing and carousing, sayes our barbarous Scythian. So much time spent in gaming, in carding and in dicing, sayes our penurious prodigall, but so little,
So much time spent in nothing but hunting, Says our voluptuous Esau. So much time spent in courting our Delilahs, Says our Amoros Sampson. So much time spent in coffering Mammon, Says our avaricious Nabal. So much time spent in painting our faces, and stealing our foreheads, Says our gorgeous Jezebel. So much time spent in gormandizing, Says our licentious Libertine. So much time spent in quaffing and carousing, Says our barbarous Scythian. So much time spent in gaming, in carding and in dicing, Says our penurious prodigal, but so little,
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but these will not bid their God good morrow or good euen, though by groping after him they might haue found him, as Paul the Apostle of the Gentiles, once bespoke his schoold Athenians, Act. 17.27. I could suggest vnto these, that rare and admirable are the effects of prayer: if we looke vpon the elements, prayer is a controuler, if we look vp into the heauens, prayer is a cōmander; Est oratio vis Deo grata, saith Chrysostom, a gracious prayer, is the most gratefull violence we can offer to God.
but these will not bid their God good morrow or good even, though by groping After him they might have found him, as Paul the Apostle of the Gentiles, once bespoke his schooled Athenians, Act. 17.27. I could suggest unto these, that rare and admirable Are the effects of prayer: if we look upon the elements, prayer is a controller, if we look up into the heavens, prayer is a commander; Est oratio vis God Grata, Says Chrysostom, a gracious prayer, is the most grateful violence we can offer to God.
Eliasses prayer can fetch downe Fire from heauen, Samuels praier can cause the Aër to thunder, Mosesses praier can sweeten the embittred waters, the Apostles praier can shake the center of the senselesse earth. At Ioshuahs praier the Sun must stay in Gibeon, and the Moone in the valley of Aialon. It climbes the battlements of Olympus, and with Iacob wrestles with God till it get a blessing.
Eliasses prayer can fetch down Fire from heaven, Samuels prayer can cause the Aër to thunder, Moses prayer can sweeten the embittred waters, the Apostles prayer can shake the centre of the senseless earth. At Ioshuahs prayer the Sun must stay in Gibeon, and the Moon in the valley of Aijalon. It climbs the battlements of Olympus, and with Iacob wrestles with God till it get a blessing.
When the Campe of Marcus Aurelius was opprest with thirst, the Christian Souldiours by prayer obtained, not onely a shower to refresh the Army, but thunder also to affringht the Enemie. Sed quid terras alio calentes sole mutamus? Why doe wee wade into a world of wonders, to finde out the wonderments wrought by prayer? it rescued Manasses from the iawes of Hell,
When the Camp of Marcus Aurelius was oppressed with thirst, the Christian Soldiers by prayer obtained, not only a shower to refresh the Army, but thunder also to affringht the Enemy. said quid terras Alio calentes sole Mutamus? Why do we wade into a world of wonders, to find out the wonderments wrought by prayer? it rescued Manasses from the Jaws of Hell,
for not S. Peter with his crosse keyes, but Christ with the key of his crosse, & Manasses with the key of his prayer, made passage to the Throne of Grace:
for not S. Peter with his cross keys, but christ with the key of his cross, & Manasses with the key of his prayer, made passage to the Throne of Grace:
Christ saies that the least Iota, NONLATINALPHABET that the least Hebrew point shall neuer fade till all be fulfilled, Mat. 5. Here therefore I might play the Rabbin, and giue a reason why the great name of God is NONLATINALPHABET,
christ Says that the least Iota, that the least Hebrew point shall never fade till all be fulfilled, Mathew 5. Here Therefore I might play the Rabbin, and give a reason why the great name of God is,
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the Aegyptians, Thewt; the Persians Syros; the Arabians Alla; the French Dieu; the Germanes Gott; the Iewes Iehovah; to import that in the foure parts of the world his name is knowne,
the egyptians, Thought; the Persians Syrians; the Arabians Alla; the French Dieu; the Germane Gott; the Iewes Jehovah; to import that in the foure parts of the world his name is known,
In Calicute they adore the diuel; In Persia, their King: In Aegypt, the Crocodile: In Siam, a Prouince of India, they worship the higher Elements. The Magi worshipt the Sunne, the Ophitae, the Serpent; the Petilianists, Iudas! The Papists honour the whip that scourged, the Speare that pierced, the Nayles that fastned, the Souldiour that goared our Sauious side.
In Calicut they adore the Devil; In Persiam, their King: In Egypt, the Crocodile: In Siam, a Province of India, they worship the higher Elements. The Magi worshipped the Sun, the Ophites, the Serpent; the Petilianists, Iudas! The Papists honour the whip that scourged, the Spear that pierced, the Nails that fastened, the Soldier that gored our Silvanus side.
That together with Saint Roch they worship a Dogge, together with Ioseph they worship an Asse, and together with S. Agnes they worship a Lambe. According to the number of thy Countries are thy gods, O Babylon! S. George for England, S. Iames for Spaine, S. Denice for France, S. Patricke for Ireland. And as they make them Patrons for Kingdomes,
That together with Saint Roch they worship a Dog, together with Ioseph they worship an Ass, and together with S. Agnes they worship a Lamb. According to the number of thy Countries Are thy God's, Oh Babylon! S. George for England, S. James for Spain, S. Denice for France, S. Patrick for Ireland. And as they make them Patrons for Kingdoms,
so they create them protectors from diseases, from disasters: The blessed Ʋirgin, from Ship-wracke; S. Roch, from the pestilence; Raphael, from sore eyes; Apollonia, from the toothach. They worship for Saints such as neuer were men, as supposititious Christopher; or such as were the worst of men, as treacherous Becket.
so they create them Protectors from diseases, from disasters: The blessed Ʋirgin, from Shipwreck; S. Roch, from the pestilence; Raphael, from soar eyes; Apollonia, from the toothache. They worship for Saints such as never were men, as supposititious Christopher; or such as were the worst of men, as treacherous Becket.
They idolize Diana at Ephesus; Lais at Corinth; Mahomet at Constantinople; Antichrist at Rome; Machiauel at Florence; Arius at Alexandria; Aerius at Pontus; All these at Amsterdam.
They idolise Diana At Ephesus; Lais At Corinth; Mahomet At Constantinople; Antichrist At Room; Machiavel At Florence; Arius At Alexandria; Aerius At Pontus; All these At Amsterdam.
Here also might I mightily torment the tortured Ghost of Simon Magus, whose Statue pointed, Simoni deo sancto: the Ghost of Alexander the great, that great desirer to be stil'd a god: But with Arams Captaines, I will fight neither with great nor small, saue onely against NONLATINALPHABET, the King of the bottomlesse Abysse, the prophane zeale-scoffing Atheist, that black bratt of fathomlesse perdition, brauing the Deity with a brazen brow.
Here also might I mightily torment the tortured Ghost of Simon Magus, whose Statue pointed, Simony God sancto: the Ghost of Alexander the great, that great desirer to be Styled a god: But with Arams Captains, I will fight neither with great nor small, save only against, the King of the bottomless Abyss, the profane zeale-scoffing Atheist, that black bratt of fathomless perdition, braving the Deity with a brazen brow.
Orpheus (that I may point at some of their learnedst Sages) confessed that there was NONLATINALPHABET, one begotten of himselfe, by whom all things were made.
Orpheus (that I may point At Some of their Learnedest Sages) confessed that there was, one begotten of himself, by whom all things were made.
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But because the audacious Atheist, with a brazen & iron forehead, blasphemously saies in his heart There is no God, holding the Scriptures to be but fables, coyned for current onely to awe the world, I will,
But Because the audacious Atheist, with a brazen & iron forehead, blasphemously Says in his heart There is no God, holding the Scriptures to be but fables, coined for current only to awe the world, I will,
These heauenly Hïerarchies could not compose or frame themselues, therefore were they formed of some other cause, which must needes surpasse them in dignity, according that receiued Maxime in the Schoole, Propter quod vnumquod { que } est tale, illud ipsum est magis tale:
These heavenly Hïerarchies could not compose or frame themselves, Therefore were they formed of Some other cause, which must needs surpass them in dignity, according that received Maxim in the School, Propter quod vnumquod { que } est tale, illud ipsum est magis tale:
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Secondly, those Heroïcall instincts in the minde of man, whereby extraordinarily great exploits haue beene atchieued, must needes euince, that some superiour power hath prospered these vndertakings,
Secondly, those Heroïcall instincts in the mind of man, whereby extraordinarily great exploits have been achieved, must needs evince, that Some superior power hath prospered these undertakings,
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and produced them to their seuerall issues and euents. How could eyther the pupill Aexander, so speedily haue ouer-runne the world, with his warre-like,
and produced them to their several issues and events. How could either the pupil Aexander, so speedily have overrun the world, with his warlike,
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and more then Tragicall Tropheis? or his Tutor Aristotle, so successefully sounded the depth of so many Arts, and polished so many Sciences, had not some higher and more powerfull hand ayded them in the accomplishing of those waighty enterprises? To speake of the latter.
and more then Tragical Trophies? or his Tutor Aristotle, so successfully sounded the depth of so many Arts, and polished so many Sciences, had not Some higher and more powerful hand aided them in the accomplishing of those weighty enterprises? To speak of the latter.
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Is not the whole NONLATINALPHABET of the Arts, the energeticall and operatiue wisedome of the first Beeing? Doth it not as firstly spring and arise from him,
Is not the Whole of the Arts, the energetical and operative Wisdom of the First Being? Does it not as firstly spring and arise from him,
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so lastly returne and retire to him againe? Herein like the lesser riuers, which as they receiue their particular currents from the Maine, so doe they at length repay their due tribute to the Deepe.
so lastly return and retire to him again? Herein like the lesser Rivers, which as they receive their particular currents from the Main, so do they At length repay their due tribute to the Deep.
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Thirdly, consider that if some Infinite Beeing bee not the repose and centre of our mindes, wee are all like toyling Leanders in the boyling Hellespont, easelesse, restlesse, wretchlesse, a very burthen to our selues, neuer satisfied with any terrene, or transient, or triuiall contentment.
Thirdly, Consider that if Some Infinite Being be not the repose and centre of our minds, we Are all like toiling Leanders in the boiling Hellespont, easeless, restless, wretchless, a very burden to our selves, never satisfied with any terrene, or Transient, or trivial contentment.
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If with Alexander wee could neuer so successefully subdue the Ʋniuerse, yet with Alexander mounted on the Stage of encroaching arrogance, wee would burst-forth into bitter teares, grieuously lamenting that there remaines not yet another world for vs to conquer.
If with Alexander we could never so successfully subdue the Ʋniuerse, yet with Alexander mounted on the Stage of encroaching arrogance, we would burst-forth into bitter tears, grievously lamenting that there remains not yet Another world for us to conquer.
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though in regard of their supereminent place, their eminent power, their puissance, their prowesse, their prosperous euents, they need not once shrinke at feare ' mid chiefest brunts of battle.
though in regard of their supereminent place, their eminent power, their puissance, their prowess, their prosperous events, they need not once shrink At Fear ' mid chiefest brunts of battle.
Is not this then some superiour Iudge, who thus makes them vaile the glory of their vanting plumes? Is not this some superiour Power, who shewing them their hainous guilt,
Is not this then Some superior Judge, who thus makes them veil the glory of their vaunting plumes? Is not this Some superior Power, who showing them their heinous guilt,
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Witnesse Belchazzar King of Babylon, behold him well, and whuishtly view his feature, he cannot keepe his countenance, but is like vnto the Image of Diana in the Iland Chios, which on the one side being looked vpon seem'd to smile, but on the other to frowne: So hath he two faces, the one sweld like Aeolus, and puft vp with drinking Wine;
Witness Belchazzar King of Babylon, behold him well, and whuishtly view his feature, he cannot keep his countenance, but is like unto the Image of Diana in the Island Chios, which on the one side being looked upon seemed to smile, but on the other to frown: So hath he two faces, the one swelled like Aeolus, and puffed up with drinking Wine;
Pale trembling Coward, what need'st thou feare? why is thy countenance changed, thy thoughts troubled, the ioynts of thy loynes loosed? why doe thy knees smite one against another? what? blurring and crying to see the Palme of a hand? Remember man the former power of thy martiall arme, Remember that thou art guarded with a thousand of thy Princes.
Pale trembling Coward, what Needest thou Fear? why is thy countenance changed, thy thoughts troubled, the Joints of thy loins loosed? why do thy knees smite one against Another? what? blurring and crying to see the Palm of a hand? remember man the former power of thy martial arm, remember that thou art guarded with a thousand of thy Princes.
See, here is plenty of the Red liquor of the grape, which is like lapis Alchymicus, the Philosophers stone, conuerting a leaden passion into a golden, sweet, contenting contemplation. But of all these hee might truely say as Iob once spake of his Friends, Miserable comforters are yee all!
See, Here is plenty of the Read liquour of the grape, which is like lapis Alchymicus, the Philosophers stone, converting a leaden passion into a golden, sweet, contenting contemplation. But of all these he might truly say as Job once spoke of his Friends, Miserable Comforters Are ye all!
Now be it spoken vnto thee O King, that there is a King of Kings, that the Lord is a man of warre, his name is Iehouah: Hee esteemeth thy darts as straw, and laugheth at the shaking of the speare:
Now be it spoken unto thee Oh King, that there is a King of Kings, that the Lord is a man of war, his name is Jehovah: He esteems thy darts as straw, and Laugheth At the shaking of the spear:
he looseth the collar of Kings, and guirdeth their loynes with a girdle. Hee powreth contempt vpon Princes, and maketh the strength of the mighty weake.
he loses the collar of Kings, and guirdeth their loins with a girdle. He poureth contempt upon Princes, and makes the strength of the mighty weak.
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I will not now disease this timerous Tyrant, who creepes vnder the bed, and runnes into a benchhole, hoping so to escape from heauens reuenge-full thunder.
I will not now disease this timorous Tyrant, who creeps under the Bed, and runs into a benchhole, hoping so to escape from heavens revengeful thunder.
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There must needs be some supreme power, prospering all high and heroicall euents. There must needs be some excellent cause of the Angelicall nature, surpassing in excellencie the excellencie of them, who excell in excellencie all lesse excellent creatures.
There must needs be Some supreme power, prospering all high and heroical events. There must needs be Some excellent cause of the Angelical nature, surpassing in excellency the excellency of them, who excel in excellency all less excellent creatures.
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This ouer-ruling Deity, this superior Iudge, this infinite Beeing, this supreme power, this first and excellent cause is no other, can be no other then a God, than this God to whom Manasses prayed: Hee prayed to the Lord his God.
This overruling Deity, this superior Judge, this infinite Being, this supreme power, this First and excellent cause is no other, can be no other then a God, than this God to whom Manasses prayed: He prayed to the Lord his God.
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Solus Deus ipse, quoad se, seip sum nouit, God onely knoweth himselfe, as inhabiting NONLATINALPHABET, a light vnapproachable, vnaccessible, Tim. 1.6. Tully tels vs that Simonides after three daies study how to describe God, was in the latter end more remote from any resolution, then when he first began!
Solus Deus ipse, quoad se, seip sum Novit, God only Knoweth himself, as inhabiting, a Light unapproachable, unaccessible, Tim. 1.6. Tully tells us that Simonides After three days study how to describe God, was in the latter end more remote from any resolution, then when he First began!
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For to say as the truth is, the best Philosopher is in this regard NONLATINALPHABET, as Iulian spoke of Traianus, vaunting of his Parthian tropheis before the gods;
For to say as the truth is, the best Philosopher is in this regard, as Iulian spoke of Trajan, vaunting of his Parthian trophies before the God's;
The most renowned Orator attempting this, Verborum minutiis rerum frangit pondera, as one speakes of Seneca: He should sooner want a world, a Sea of words,
The most renowned Orator attempting this, Verborum minutiis rerum Frangit pondera, as one speaks of Senecca: He should sooner want a world, a Sea of words,
Yet hath the Lord in mercy manifested vnto vs postica eius, his Backeparts, Exod. 33. So that as that Tyrian Strato proued in the end the wisest, who concluding with his consorts in the Euening, that hee who first could see the Sunne in the next ensuing morning should be King, looked not toward the East, where first he ariseth,
Yet hath the Lord in mercy manifested unto us postica eius, his Backeparts, Exod 33. So that as that Tyrian Strato proved in the end the Wisest, who concluding with his consorts in the Evening, that he who First could see the Sun in the next ensuing morning should be King, looked not towards the East, where First he arises,
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So we, not being able to looke God in the face, at the resplendent brightnesse of whose glory, the very Seraphims couered themselues, Esa. 6. must behold him as he himselfe hath beene pleased to display himselfe vnto vs:
So we, not being able to look God in the face, At the resplendent brightness of whose glory, the very Seraphims covered themselves, Isaiah 6. must behold him as he himself hath been pleased to display himself unto us:
Excellently the Prophet Esay, All nations before him, are as nothing, and they are counted to him lesse then nothing, Es. 40. Let not vs then poore wormes exalt our selues against this infinit Beeing: Let vs not dare to conceiue or speake any thing which is vnworthy of so great a Maiestie, seeing nothing can be spoken worthy of God, which is not therefore vnworthy, because it may be spoken.
Excellently the Prophet Isaiah, All Nations before him, Are as nothing, and they Are counted to him less then nothing, Es. 40. Let not us then poor worms exalt our selves against this infinite Being: Let us not Dare to conceive or speak any thing which is unworthy of so great a Majesty, seeing nothing can be spoken worthy of God, which is not Therefore unworthy, Because it may be spoken.
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We are now almost come ashore ready to cast anchor, for there remaineth onely the Application of the Obiect, [ His God ] Nonne si fluctuat fides, inanis est & spes nostra? sayth Bernard. It not that Academicall opinion of miserable doubting, a doctrine full of danger? the Forge of despaire? the Gulfe of hell? A poysoning Brazuto? a stabbing Ioab? A perfidious Catilin, noting vs with the eye,
We Are now almost come ashore ready to cast anchor, for there remains only the Application of the Object, [ His God ] Nonne si fluctuat fides, inanis est & spes nostra? say Bernard. It not that Academical opinion of miserable doubting, a Doctrine full of danger? the Forge of despair? the Gulf of hell? A poisoning Brazuto? a stabbing Ioab? A perfidious Cataline, noting us with the eye,
and designing vs all to the infernall vault of pitchie Acheron? yet see and wonder, the Councill of Trent defines it, Bellarmin defends it, to be an assertion, worthy to winne our worthiest reputation.
and designing us all to the infernal vault of pitchy Acheron? yet see and wonder, the Council of Trent defines it, Bellarmin defends it, to be an assertion, worthy to win our Worthiest reputation.
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If any of the Sonnes of the Prophets will here send to seeke Manasses, answere him with the tongue of men and Angels, quid quaeritis viuentem inter mortuos? Why seeke yee the liuing among the dead? Why seeke yee Manasses in the valley of Ben-hinnom? hee is ascended into heauen, the valley of Vision! Why seeke yee Manasses in the High-places? or rather why seeke yee not Manasses in the High-places? for surrexit, NONLATINALPHABET;
If any of the Sons of the prophets will Here send to seek Manasses, answer him with the tongue of men and Angels, quid Seeking viuentem inter Mortuos? Why seek ye the living among the dead? Why seek ye Manasses in the valley of Beth-hinnom? he is ascended into heaven, the valley of Vision! Why seek ye Manasses in the High-places? or rather why seek ye not Manasses in the High-places? for surrexit,;
Hee is ascended into heauen, he is transported by the Angels into Abrahams bosome. He is entred into that figuratiue and mysticall Paradise, that pearlesse place of endlesse pleasure, that sacred Sanctuarie of a sinner, that renowmed receptable of the soule, wherein he now enioyes eternall blisse.
He is ascended into heaven, he is transported by the Angels into Abrahams bosom. He is entered into that figurative and mystical Paradise, that peerless place of endless pleasure, that sacred Sanctuary of a sinner, that renowned receptable of the soul, wherein he now enjoys Eternal bliss.
Hee hath abridg'd the way to heauen, and made a short cutt to the land of Canaan, that land of Palmetrees, where carying triumphant palmes in his hands after many conflicts and tribulations, hee now keepes a continuall Sabaoth, an endlesse Halleluiah, an eternall Iubile.
He hath abridged the Way to heaven, and made a short Cut to the land of Canaan, that land of Palm trees, where carrying triumphant palms in his hands After many conflicts and tribulations, he now keeps a continual Sabaoth, an endless Halleluiah, an Eternal Jubilee.
And as for you, my attentiue Auditors, let Manasses this day reade you a lecture, not of late but speedy repentance. Of all that we possesse onely time is ours,
And as for you, my attentive Auditors, let Manasses this day read you a lecture, not of late but speedy Repentance. Of all that we possess only time is ours,
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But the Lord with Socrates, that Athenian Eagle, lookes vpon this Sun. With Zachary, Hodie annuncians, to day he doth declare it, Turne you with Manasses. To day then heare his voyce,
But the Lord with Socrates, that Athenian Eagl, looks upon this Sun. With Zachary, Hodie annuncians, to day he does declare it, Turn you with Manasses. To day then hear his voice,
Theodosius gaue his foes ten dayes liberty, before hee shewed the least extremity, but if these ten daies were tenne times multiplyed, there is not the least here but hath had them offered.
Theodosius gave his foes ten days liberty, before he showed the least extremity, but if these ten days were tenne times multiplied, there is not the least Here but hath had them offered.
But we with the euil seruant haue hid this talent in the Earth, with Pericles we doe not thinke so much to make vp our Accounts, as how to make no reckoning vp at all.
But we with the evil servant have hid this talon in the Earth, with Pericles we do not think so much to make up our Accounts, as how to make no reckoning up At all.
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and languish in delight, wee giue our selues the raines of raging appetite; wee cut too fast the triple front of Time, and thinke to repent as seriously as Manasses when wee list.
and languish in delight, we give our selves the reins of raging appetite; we Cut too fast the triple front of Time, and think to Repent as seriously as Manasses when we list.
But alas, our liues are not our owne fee-simple: our bodies are houses, but of dust: our selues are all but liuing clay; Our soules are tenants but all will; wee may not, wee must not promise to our selues a day. The Lord indeed is our Landlord, but we haue no leases of our liues.
But alas, our lives Are not our own fee-simple: our bodies Are houses, but of dust: our selves Are all but living clay; Our Souls Are tenants but all will; we may not, we must not promise to our selves a day. The Lord indeed is our Landlord, but we have no leases of our lives.
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We grow like grasse, in the morning we flourish, but in the euening fade away. This night shall they fetch thy soule was Diuesses doome. Mihi hodie, cras tibi;
We grow like grass, in the morning we flourish, but in the evening fade away. This night shall they fetch thy soul was Diuesses doom. Mihi hodie, cras tibi;
If Sion will not repent while she hath time, and England returne while grace is offered, Sion shall split her heart with griefe, England shall mourne and not bee comforted:
If Sion will not Repent while she hath time, and England return while grace is offered, Sion shall split her heart with grief, England shall mourn and not be comforted:
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Zijm shall lodge within her Townes, her Temples shall be full of Ohim: Iim shall cry within her palaces, Dragons shall creep into her pleasant places. For Nebo and for Dibon shall Moab howle, for Nebo and for Heshbon shall Medeba weepe:
Zijm shall lodge within her Towns, her Temples shall be full of O him: Iim shall cry within her palaces, Dragons shall creep into her pleasant places. For Nebo and for Dibon shall Moab howl, for Nebo and for Heshbon shall Medeba weep:
Ieremies head shall flow with water, Esayes eyes shall flood out teares, because their people will not turne, because they returne not in time with good Manasses.
Jeremiahs head shall flow with water, Isaiah eyes shall flood out tears, Because their people will not turn, Because they return not in time with good Manasses.
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Thinke not to conne the Psalme of mercy, when Christ the Iudge of all flesh, shall ride in circuit to put a period to thy daies, shall sit in iudgement to cut shorter thy thred of life;
Think not to con the Psalm of mercy, when christ the Judge of all Flesh, shall ride in circuit to put a Period to thy days, shall fit in judgement to Cut shorter thy thread of life;
& the fruit of thy field. Blessed shall be the increase of thy kine, and the flocks of thy sheepe. Thy land shall flow with milk and honey, and thou shalt wash thy paths in butter.
& the fruit of thy field. Blessed shall be the increase of thy kine, and the flocks of thy sheep. Thy land shall flow with milk and honey, and thou shalt wash thy paths in butter.
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Thou shalt be blessed here on earth with great felicity, and triumph with Manasses for all Eternity. Then shalt thou reigne in Heauen, where is Voluptas sine moerore, tranquilitas sine tremore, amoenitas sine terrore:
Thou shalt be blessed Here on earth with great felicity, and triumph with Manasses for all Eternity. Then shalt thou Reign in Heaven, where is Voluptas sine moerore, tranquilitas sine tremore, amoenitas sine terrore:
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where is ioy without terrour, ease without dolour, health without horrour. Thou shalt reigne in Heauen, Cujus Rex est Veritas, Lex est Charitas, Pax est aequitas:
where is joy without terror, ease without dolour, health without horror. Thou shalt Reign in Heaven, Cujus Rex est Veritas, Lex est Charitas, Pax est aequitas:
who, when we were sold to sinne with Manasses, so dearely bought vs, Iesus, the Sonne of God, the Lambe of God, God and Man, the Man Christ Iesus, God blessed for euer.
who, when we were sold to sin with Manasses, so dearly bought us, Iesus, the Son of God, the Lamb of God, God and Man, the Man christ Iesus, God blessed for ever.
Concil. Trident. Se. 6. cap. 11. Erant haec duo non legitima christianorum concilia, sed tyrannica Antichristi conuenticula. Whitakerus de Synod. Florent. & Trident. Yet they call this Absolutissima Trident. Synod. Posseuin. Biblioth. select.
Council. Trident. Se. 6. cap. 11. Erant haec duo non Legitimate Christians Concilia, sed tyrannica Antichrist conuenticula. Whitaker de Synod. Florent. & Trident. Yet they call this Absolutissima Trident. Synod. Possevin. Biblioth. select.
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Chrysost. Miscenda est lenitas seueritate, faciendumque quoddam ex vtraque temperamentum. Greg. Moral. lib. 20. Seueritas exercenda est in peccata paucorum, & (si quid minamur) cum dolore fiat. August. Epist. 64. Discite subditorum matres vos esse debere, non dominos: studete magis amari, quam metui. — matres fouendo, pa•res vos corripiendo exhibeatis. — Suspendite verbera, producite vbera. Bernard. Super Can. Sermon. 23. Omnia remitto, multa dissimulo colligendae fraternitatis studio, delictis (plusquam oportet) remittendis penè ipse delinquo: vt fraternè de scipso Cypriani•, lib. 1. Epist. 4
Chrysostom Miscenda est lenitas seueritate, faciendumque Quoddam ex vtraque temperamentum. Greg. Moral. lib. 20. Seueritas exercenda est in Peccata Paucorum, & (si quid minamur) cum dolore fiat. August. Epistle 64. Discite subditorum matres vos esse Debere, non dominos: studete magis Amari, quam metui. — matres fouendo, pa•res vos corripiendo exhibeatis. — Suspendite Verbera, producite Udders. Bernard. Super Can. Sermon. 23. Omnia remitto, Multa dissimulo colligendae fraternitatis study, delictis (plusquam oportet) remittendis penè ipse delinquo: vt fraternè de scipso Cypriani•, lib. 1. Epistle 4
This former fable is to bee seen in the Reuelations of S. Bridgit: A book allowed by the Pope: And Alphonsus Cia•onus a Spanish Frier hath defended this opinion.
This former fable is to be seen in the Revelations of S. Bridgit: A book allowed by the Pope: And Alphonsus Cia•onus a Spanish Friar hath defended this opinion.
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This Septimontiall Citie is Rome, that seat of Antichrist, Reu. 17.9. which hath seuen hils: Septemque vna sibi muro circundidit arces. Virgil. Georgie. lib. 2. & Aeneid. lib. 6. Septem vrbs alta iugis, toti quae praesidet orbi. propert. lib. 3. Eleg. 10. Eutropius, Victor, with diuers others do name these seuen hills. they are thus called, Palatinus, Capitolinus, Auentinus, Esquilinus, Caeli•s, Quirinalis, and Viminalis. Eutrop. Hist. Publ. Vict. in Descript. vrbis Rom.
This Septimontiall city is Room, that seat of Antichrist, Reu. 17.9. which hath seuen hills: Septemque Una sibi muro circundidit arces. Virgil. Georgie. lib. 2. & Aeneid. lib. 6. September Urbs Alta iugis, Totius Quae praesidet Orbi. Propertius. lib. 3. Eleg 10. Eutropius, Victor, with diverse Others do name these seuen hills. they Are thus called, Palatinus, Capitoline, Aventine, Esquilinus, Caeli•s, Quirinal, and Viminalis. Eutrop Hist. Public Vict. in Descript. Urbis Rom.
S. Austin ascribes this to Acrius for a Heresie, in that hee held, Pre byserum ab Episcopo nulla differentia debere discerni. And Epiphanius saith that this opiniō is stultitiae plena: Epiphan. lib. 3. Tom. 1. Heraes. 75.
S. Austin ascribes this to Acrid for a Heresy, in that he held, Pre byserum ab Bishop nulla differentia Debere discerni. And Epiphanius Says that this opinion is stultitiae plena: Epiphanius. lib. 3. Tom. 1. Heraes. 75.
Bern. contra Abail. epist. 190. Thus you see by all consent of authenticke Antiquitie, that Bishops (whom our Nouelists censure as limbes of Antichrist,) are ordained by diuine institution, and Apostolicke tradition. Indeede Ierome sayes that Bishops are greater then Priests, rather by the custome of men, then by the constitution of God. But 1. this is the priuate opinion of S. Ierome. 2. He was no great friend to Bishops, because he should haue beene elected Bishop of Rome, but by reason of his emulators had the repulse. 3. He saith Bishops were set ouer the Church when those Schismes beganne, I hold of Paul, I of Apollos, I of Cephas. Comment. in Tit. 1. But did not this fall out in the Apostles daies? 1 Cor 1.12. 4 Hee so magnified his Priesthood, to quell the pride of diuers insolent Deacons, who compared themselues with Priests. 5. He in sundry places of his writings declares himselfe against the paritie of Ministers, as lib. 2. contr. Iouinian. Jn comment. in Esa. 19. in Ier. 6. In Epist. ad Rusticum Monachum.
Bern. contra Abail. Epistle. 190. Thus you see by all consent of authentic Antiquity, that Bishops (whom our Novelists censure as limbs of Antichrist,) Are ordained by divine Institution, and Apostolic tradition. Indeed Jerome Says that Bishops Are greater then Priests, rather by the custom of men, then by the constitution of God. But 1. this is the private opinion of S. Jerome. 2. He was no great friend to Bishops, Because he should have been elected Bishop of Room, but by reason of his emulators had the repulse. 3. He Says Bishops were Set over the Church when those Schisms began, I hold of Paul, I of Apollos, I of Cephas. Comment. in Tit. 1. But did not this fallen out in the Apostles days? 1 Cor 1.12. 4 He so magnified his Priesthood, to quell the pride of diverse insolent Deacons, who compared themselves with Priests. 5. He in sundry places of his writings declares himself against the parity of Ministers, as lib. 2. Contr. Jovinian. John comment. in Isaiah 19. in Jeremiah 6. In Epistle and Rusticum Monachum.
Praeparatur ad bellum non tam telorum quàm orationum subsidij••de Theodosio Ruffians Hist. Eccles. l. 2. c. 33. Tam in pace quā in bello diuinum anxilium semper pelijt Theodosuis, & nunquam illo frauderetur. Theodorit. Hist. Eccles. l. 5. c. 34.
Praeparatur ad bellum non tam telorum quàm orationum subsidij••de Theodosio Ruffians Hist. Eccles. l. 2. c. 33. Tam in pace quā in bello Divine anxilium semper pelijt Theodosuis, & Never illo frauderetur. Theodoret. Hist. Eccles. l. 5. c. 34.
Multos deos Manichaeus colendos esse admonet. Socrat. hist. Eccl. lib. 1. c. 22. Duos affirmauit esse deos. Clemens Recog. lib. 3. Which opinion went currant almost three hundred yeares, as Nicephorus writeth: Niceph. Eccel. Histor. lib. 5. cap. 31.
Multos Gods Manichaeus colendos esse Admonet. Socrates hist. Ecclesiastes lib. 1. c. 22. Duos affirmauit esse Gods. Clemens Recognize. lib. 3. Which opinion went currant almost three hundred Years, as Nicephorus Writeth: Niceph Eccel. History lib. 5. cap. 31.
Who yet in sleepe and lust perceiued himselfe to bee a meere animal. Yea, though liuing he affected to be stiled a god, yet being dead, he could not get a graue to burie him in, according to his mother Olympias lamentation in Erasmus: ô fili; tu qui studebas coeli particeps esse, huc toto impetu properās; ne iis quidem potiri valuisti, quae sunt mortalium omnium communia, terra ac sepultura. Eras. Apophl. li. 4.
Who yet in sleep and lust perceived himself to be a mere animal. Yea, though living he affected to be styled a god, yet being dead, he could not get a graven to bury him in, according to his mother Olympias lamentation in Erasmus: o fili; tu qui studebas coeli particeps esse, huc toto impetu properans; ne iis quidem potiri valuisti, Quae sunt mortalium omnium communia, terra ac sepultura. Eras. Apophl. li. 4.
Qui Deos tantopere contemneret, ad minima tonitrua & fulgura conniuere, caput ohuoluere, ad vero maiora, proripere se à strato, sub lectūque condere solebat. Sueton. in Caligul. cap. 51.
Qui Gods tantopere contemneret, ad minima tonitrua & Fulgura connivere, caput ohuoluere, ad vero marjoram, proripere se à Strato, sub lectūque condere solebat. Suetonius in Caligula. cap. 51.
Canaan the Greekes call Phoenicia, of NONLATINALPHABET, which signifies a palmetree, which was the speciall cognisance of Phoenicia, as is apparent in many old coynes which now are extant. Ʋespatian, for a memoriall of his taking of Iudaea, stamped vpon his coyne a lamenting woman, sitting with her backe to a palmetree, which this Inscription, Iudaea Capta.
Canaan the Greeks call Phoenicia, of, which signifies a Palm tree, which was the special cognisance of Phoenicia, as is apparent in many old coins which now Are extant. Ʋespatian, for a memorial of his taking of Iudaea, stamped upon his coin a lamenting woman, sitting with her back to a Palm tree, which this Inscription, Iudaea Captivity.
And thirty daies liberty he granted to malefactors, to passe betwixt the sentence & the execution, Vt intermedio tempore, ira Imperat•ris nonnihil mitigaretur, et misericordia locus aperiatur. Sozomen. Hist. Eccles. li. 7. c. 24.
And thirty days liberty he granted to malefactors, to pass betwixt the sentence & the execution, Vt intermedio tempore, ira Imperat•ris nonnihil mitigaretur, et misericordia locus aperiatur. Sozomen. Hist. Eccles. li. 7. c. 24.
