Two sermons one preached at Paules Crosse December 20. By Roger Lea Master of Arts, of Iesus-Colledge in Cambridge: and preacher at S. Leonards Shorditch, in Middlesex, by London. Another preached in Paules-Church, Decemb. 26, being S. Steuens day, by Iohn Squire, Master of Arts, of the same Colledge: and preacher of the same parish
ALL Scripture is profitable and maketh the man of God perfect saith S. Paul, and therefore the Law of God is called a perfect Law in the nineteenth Psalme.
ALL Scripture is profitable and makes the man of God perfect Says S. Paul, and Therefore the Law of God is called a perfect Law in the nineteenth Psalm.
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Not that euery matter concerning this life and the common affaires of this world must bee brought from thence as some vpstart Doctours in our kingdome once did teach:
Not that every matter Concerning this life and the Common affairs of this world must be brought from thence as Some upstarted Doctors in our Kingdom once did teach:
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I shall with prosperous speede be at my end, and if our life be but a spanne long as the Psalmist speakes, your life is like the sermon and our time vsually figured by the houre-glasse:
I shall with prosperous speed be At my end, and if our life be but a span long as the Psalmist speaks, your life is like the sermon and our time usually figured by the Hourglass:
Then commeth the end, &c. So may the word of God appeare perfect, for the law of God is a perfect law conuerting the soule in the seauenth verse of the forenamed Psalme, that which is perfect may make perfect:
Then comes the end, etc. So may the word of God appear perfect, for the law of God is a perfect law converting the soul in the Seventh verse of the forenamed Psalm, that which is perfect may make perfect:
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These words may be taken as an argument of the resurrection, (among sundry other reasons that I omit because of abundance of matter herein conteined.) For Christ must be an absolute king, to honour and aduance his subiects into glory by raising them vp into life eternall,
These words may be taken as an argument of the resurrection, (among sundry other Reasons that I omit Because of abundance of matter herein contained.) For christ must be an absolute King, to honour and advance his Subjects into glory by raising them up into life Eternal,
And as it augmenteth the glory of a king to reigne a long time, to make a manifest and a large declaration of his power, in sundry ages, and much variety:
And as it Augmenteth the glory of a King to Reign a long time, to make a manifest and a large declaration of his power, in sundry ages, and much variety:
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so Christ doth not on the suddaine end the world, but deferres his accomplishment thereof til he hath raigned a certaine time, To put all his enemies vnder his feete.
so christ does not on the sudden end the world, but defers his accomplishment thereof till he hath reigned a certain time, To put all his enemies under his feet.
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we must not expect our end before our Lord appoints it, but continue in the field and keepe our rankes against the enemies vnder our captaine, till he end the warre and bring vs to a place of rest.
we must not expect our end before our Lord appoints it, but continue in the field and keep our ranks against the enemies under our captain, till he end the war and bring us to a place of rest.
Because as Caluin saith, Non est consentaneum medio stadio nos coronari, We must not enioy our crowne before we runne our race, but as constant runners hold out till we come at the iournies end.
Because as Calvin Says, Non est Consentaneum medio Stadio nos coronari, We must not enjoy our crown before we run our raze, but as constant runners hold out till we come At the journeys end.
Both here by Christ are wrought as a patterne to all rulers, that for the time they are in office their conscience may tell them, this good haue I done,
Both Here by christ Are wrought as a pattern to all Rulers, that for the time they Are in office their conscience may tell them, this good have I done,
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To spare the subiects and to pull downe the proude, The first is practised here in the 24. verse, parcere subiectis, To spare or rather to honour the subiects,
To spare the Subjects and to pull down the proud, The First is practised Here in the 24. verse, parcere subiectis, To spare or rather to honour the Subjects,
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Then shall be the end when he shall haue deliuered the kingdome to the Father; and the second is expressed in the 25. verse, there he pulls downe the proude.
Then shall be the end when he shall have Delivered the Kingdom to the Father; and the second is expressed in the 25. verse, there he pulls down the proud.
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In the 24. verse consider first an end of the old world ▪ Then shall be the end, the estate of the new world he shall haue deliuered vp the kingdome to the Father, and the manner of gouernment without degrees of secular power by God immediately, He shall put downe all rul, and all authority and power. In the 25. consider.
In the 24. verse Consider First an end of the old world ▪ Then shall be the end, the estate of the new world he shall have Delivered up the Kingdom to the Father, and the manner of government without Degrees of secular power by God immediately, He shall put down all Rule, and all Authority and power. In the 25. Consider.
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In the first place we haue the last estate of all the world to consider, Then commeth the end. In euery businesse the last issue must bee first concluded,
In the First place we have the last estate of all the world to Consider, Then comes the end. In every business the last issue must be First concluded,
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The cause of this is sinne for when things are in their height, they abuse their time, they beare not themselues aright in the middest of their glory, the gifts of God are abused,
The cause of this is sin for when things Are in their height, they abuse their time, they bear not themselves aright in the midst of their glory, the Gifts of God Are abused,
When as the Lord did see that the wickednesse of man was great vpon the earth before the flood, hee brought that deluge to ouer-flow the world, that the waters might breake the heart and strength of the earth, that mens liues might be shortned by the putrefaction of the Elements,
When as the Lord did see that the wickedness of man was great upon the earth before the flood, he brought that deluge to overflow the world, that the waters might break the heart and strength of the earth, that men's lives might be shortened by the putrefaction of the Elements,
Noe liued 950. yeares, Terah the father of Abraham liued but 205. yeares, and Ioseph that was in a neere generation in the descending line from Terah, died at the age of an hundred and ten, in the 50. of Genesis and the last verse.
Noah lived 950. Years, Terah the father of Abraham lived but 205. Years, and Ioseph that was in a near generation in the descending line from Terah, died At the age of an hundred and ten, in the 50. of Genesis and the last verse.
For because their vices and cruelties are most vntollerable, they are soonest ended. And vngodly men they liue not out halfe their daies, the Lord hath said it,
For Because their vices and cruelties Are most untolerable, they Are soonest ended. And ungodly men they live not out half their days, the Lord hath said it,
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although it be not alwaies so. For he worketh diuersly as he sindeth occasion: sometime he smiteth, sometimes he suffereth, his prouidence being not tied to any limits.
although it be not always so. For he works diversely as he sindeth occasion: sometime he smites, sometime he suffers, his providence being not tied to any Limits.
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Hence it is that repentance is deferred, and suffereth so many procrastinations till a man finde a fitter time, a better inclination of his heart within, a more conuenient opportunity without,
Hence it is that Repentance is deferred, and suffers so many procrastinations till a man find a fitter time, a better inclination of his heart within, a more convenient opportunity without,
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Hence is it that the euill seruant saith, my master doth defer his comming, therefore he smites his fellow seruants and goeth on with a presuming boldnesse.
Hence is it that the evil servant Says, my master does defer his coming, Therefore he smites his fellow Servants and Goes on with a presuming boldness.
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The principall matters of a mans estate, that he desireth to get together for his soule to rest on, by lawfull and good proceeding, his end will cut him short of a full fruition,
The principal matters of a men estate, that he Desires to get together for his soul to rest on, by lawful and good proceeding, his end will Cut him short of a full fruition,
This did Seuerus the Emperour truly see and finde by true experience, who hauing passed through many aduentures at last died in our land ouerladen with troubles weighing with himselfe what his life had beene, he broke forth into these speeches NONLATINALPHABET — I haue beene all that might bee, and now am nothing the better.
This did Severus the Emperor truly see and find by true experience, who having passed through many adventures At last died in our land overladen with Troubles weighing with himself what his life had been, he broke forth into these Speeches — I have been all that might be, and now am nothing the better.
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For what infinite idolatry doth euen since the world stood, and at this very day ouer-spread the face of the whole earth? How doe base surfets and riotous excesse abound? How doe oathes breath forth without any reuerence or regard of him that is named? What oppression and biting of poore men doth passe with haughtinesse and pride? Can wee now thinke that the iust God can euer endure that these should euer stand? Yea and flourish also,
For what infinite idolatry does even since the world stood, and At this very day overspread the face of the Whole earth? How do base Surfeits and riotous excess abound? How do Oaths breath forth without any Reverence or regard of him that is nam? What oppression and biting of poor men does pass with haughtiness and pride? Can we now think that the just God can ever endure that these should ever stand? Yea and flourish also,
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Our knowledge and vnderstanding, whereby we comprehend the deepe mysteries of God and the hidden qualities of his workes, is full of doubt and difficulty as we haue it in this life.
Our knowledge and understanding, whereby we comprehend the deep Mysteres of God and the hidden qualities of his works, is full of doubt and difficulty as we have it in this life.
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because it is but a shadow, and a flying vanity as we haue it, heare how the same Author doth iudge of it who did enioy all things his heart could desire.
Because it is but a shadow, and a flying vanity as we have it, hear how the same Author does judge of it who did enjoy all things his heart could desire.
the Emperour being a man giuen to versifying. Ego nolo Caesaresse, Ambulare per Britannos, &c. I would not be an Emperour to march among the Britans and to be nipt with the frosts of Scythia:
the Emperor being a man given to versifying. Ego nolo Caesaresse, Ambulare per Britannos, etc. I would not be an Emperor to march among the Britons and to be nipped with the frosts of Scythia:
the Emperour answered him in the like fashion. Ego nolo Florus esse, Ambulare per tabernas, &c. I would not be Florus to walke from tauerne to tauerne, and to bury all my daies in the graue of swinish sensuality.
the Emperor answered him in the like fashion. Ego nolo Florus esse, Ambulare per tabernas, etc. I would not be Florus to walk from tavern to tavern, and to bury all my days in the graven of swinish sensuality.
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Behold then wisedome and content of minde, the pleasure of the body, the outward pompe of worldly honour, being in themselues lawfull if vsed with moderation,
Behold then Wisdom and content of mind, the pleasure of the body, the outward pomp of worldly honour, being in themselves lawful if used with moderation,
and whereas they seeme heere to be kept in prison or to miscarry in diuers points, they shall be rectified by an estate aboue, which doth fixe them vpon their true obiect.
and whereas they seem Here to be kept in prison or to miscarry in diverse points, they shall be rectified by an estate above, which does fix them upon their true Object.
Lastly, that desire of honour which God hath giuen men by nature, because the earth is not able to satisfie, doth point out the right way to wandring thoughts.
Lastly, that desire of honour which God hath given men by nature, Because the earth is not able to satisfy, does point out the right Way to wandering thoughts.
Againe, Luke the 1, and the 33. the Angell Gabriel said to the Virgin Marie. He shall reigue ouer the house of lacob for euer, and of his kingdome there shall be no end.
Again, Lycia the 1, and the 33. the Angel Gabriel said to the Virgae Marry. He shall reigue over the house of lacob for ever, and of his Kingdom there shall be no end.
In Scripture things that are heauenly are vsually ascribed to the Father, although they appertaine to the Sonne if they doe not appertaine to his office, to disclose to vs,
In Scripture things that Are heavenly Are usually ascribed to the Father, although they appertain to the Son if they do not appertain to his office, to disclose to us,
Againe Matthew the 20. verse the 23. Christ answereth the mother of the Sons of Zebedeus. To sit at the right hand and left hand in my kingdome, is not mine to giue,
Again Matthew the 20. verse the 23. christ Answers the mother of the Sons of Zebedee. To fit At the right hand and left hand in my Kingdom, is not mine to give,
But the meaning is, I come to teach patience, can you drinke of the cup that I must drinke of? and be baptized with the baptisme that I must be baptized with? that is, my office now to declare,
But the meaning is, I come to teach patience, can you drink of the cup that I must drink of? and be baptised with the Baptism that I must be baptised with? that is, my office now to declare,
Againe, Iohn the 14. and the 28. The Father is greater then I. The Arrians haue abused that place in the same manner, making Christ inferiour to the Father. But the meaning is.
Again, John the 14. and the 28. The Father is greater then I. The Arians have abused that place in the same manner, making christ inferior to the Father. But the meaning is.
yet he saith in the second Psalme and 6. verse. I haue set my kingdome vpon my holy hill of Sion. If Christs ruling do not exclude the ruling of the Father, by the like consequence the ruling of God the Father doth no way derogate from the dignity of the Sonne.
yet he Says in the second Psalm and 6. verse. I have Set my Kingdom upon my holy hill of Sion. If Christ ruling do not exclude the ruling of the Father, by the like consequence the ruling of God the Father does not Way derogate from the dignity of the Son.
And as a warriour that liueth in the time of peace, or sleepeth, doth retaine his old valour although he want opportunity to set forth his might by proouing it in outward action:
And as a warrior that lives in the time of peace, or Sleepeth, does retain his old valour although he want opportunity to Set forth his might by proving it in outward actium:
To end this point, we learne from hence how great his glory shall be, and how much it ought to draw our minds after it, Christ shall change these obscure gouernments on earth, into an absolute fulnesse,
To end this point, we Learn from hence how great his glory shall be, and how much it ought to draw our minds After it, christ shall change these Obscure governments on earth, into an absolute fullness,
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Whereas all height is but lownesse, all glory but ignominie, and all maiesty but seruitude, compared to this supreame degree of eminence. For the poorest Saint that is in Gods kingdome is in a greater state of excellency,
Whereas all height is but lowness, all glory but ignominy, and all majesty but servitude, compared to this supreme degree of eminence. For the Poorest Saint that is in God's Kingdom is in a greater state of excellency,
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Calvin vnderstandeth good gouernours as well as bad, and indeede all gouernment in generall. The best way is to agree to him, and giue the words a large sence.
calvin understandeth good Governors as well as bad, and indeed all government in general. The best Way is to agree to him, and give the words a large sense.
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And the Schoolemen out of these words do dispute the continuance of their dignity. But that which I conclude shall be in probability rather then exact demonstration.
And the Schoolmen out of these words do dispute the Continuance of their dignity. But that which I conclude shall be in probability rather then exact demonstration.
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The strange conceit wherewith Dionysius hath possessed the Schoolemen of that Coelestiall Hierarchie, of three orders or companies of Angels one aboue another,
The strange conceit wherewith Dionysius hath possessed the Schoolmen of that Celestial Hierarchy, of three order or companies of Angels one above Another,
Wee reade of Michael the Archangel that disputed with the diuell about the body of Moses, and that Christ at the day of the resurrection shall come with the voice of an Archangel. The Lord hath beautified the creation with varietie, one starre differeth from another starre in glory, In earth among men, one man hath greater gifts then another, among sexes, the man is more excellent then the woman.
we read of Michael the Archangel that disputed with the Devil about the body of Moses, and that christ At the day of the resurrection shall come with the voice of an Archangel. The Lord hath beautified the creation with variety, one star differeth from Another star in glory, In earth among men, one man hath greater Gifts then Another, among sexes, the man is more excellent then the woman.
Among liuing things, those that haue sence as the beasts, exceede the trees, in euery thing there is Order and difference. So likewise among the Angels.
Among living things, those that have sense as the beasts, exceed the trees, in every thing there is Order and difference. So likewise among the Angels.
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Saint Ierome is of opinion that their dignitie aboue one another shall be perpetuall, because that earthly kings haue diuersities of seruants in orders and degrees:
Saint Jerome is of opinion that their dignity above one Another shall be perpetual, Because that earthly Kings have diversities of Servants in order and Degrees:
as God doth place them in their stations, according to the greatnesse of particular occasions. This kinde of ruling shall be ended togither with the end of the world.
as God does place them in their stations, according to the greatness of particular occasions. This kind of ruling shall be ended together with the end of the world.
for herein we finde a most absolute description of earthly gouernment. NONLATINALPHABET, rule doth signifie the height of place, or superiority of a man in office.
for herein we find a most absolute description of earthly government., Rule does signify the height of place, or superiority of a man in office.
For the law is not for the iust, but for their-religious, the disobedient, and the sinner. 1. Tim. 1. No happinesse in religion or security in temporall matters can stand without it here on earth.
For the law is not for the just, but for their-religious, the disobedient, and the sinner. 1. Tim. 1. No happiness in Religion or security in temporal matters can stand without it Here on earth.
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M. Hooker supposeth the worst times of the world to haue beene before the flood. Wee may conclude it also from the greatnesse of the plague a vniuersall deluge.
M. Hooker Supposeth the worst times of the world to have been before the flood. we may conclude it also from the greatness of the plague a universal deluge.
From this we haue an vndeniable argument against the Anabaptists, abusing that speech in the twentieth of S. Mathew. The princes of the Gentiles exercise dominion:
From this we have an undeniable argument against the Anabaptists, abusing that speech in the twentieth of S. Matthew. The Princes of the Gentiles exercise dominion:
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Againe, let vs quench a sparke not yet broken out into that Anbaptisticall flame, I meane our Nouelists at home, that from the same words haue contended to breake the bond of Ecclesiasticall iurisdiction. The same way discouers their error.
Again, let us quench a spark not yet broken out into that Anbaptisticall flame, I mean our Novelists At home, that from the same words have contended to break the bound of Ecclesiastical jurisdiction. The same Way discovers their error.
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Status huius vitae assimulatur pueritiae saith Aquin. The state of this life is the state of a childe, as long as we liue here, we must be guided, no man is so wise but hee wanteth admonition.
Status Huius vitae assimulatur pueritiae Says Aquinas The state of this life is the state of a child, as long as we live Here, we must be guided, no man is so wise but he Wants admonition.
Euery one is of himselfe vnsufficient to tread the steps of righteousnesse, his care must be euer bent to chuse a good leader, that may guide his feete into the way of peace.
Every one is of himself unsufficient to tread the steps of righteousness, his care must be ever bent to choose a good leader, that may guide his feet into the Way of peace.
but they that turnem•ny to righteousnesse shall shine like starres in the 12. of Daniel. Seeing they liued here like starres that did not keepe their light in their owne Sphaere, but diffused the same abroad vpon the earth:
but they that turnem•ny to righteousness shall shine like Stars in the 12. of daniel. Seeing they lived Here like Stars that did not keep their Light in their own Sphere, but diffused the same abroad upon the earth:
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And indeede tragedies are for great men, the institution is ancient, for in old time the Comedies were for the meaner sort and we obserue the same custome.
And indeed tragedies Are for great men, the Institution is ancient, for in old time the Comedies were for the meaner sort and we observe the same custom.
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Caesar writeth, His often exclamations were bent against them. Aquo genere hominum victoriam speresset, ab eo initio fugae facto, pene proditus videretur.
Caesar Writeth, His often exclamations were bent against them. Aquo genere hominum victoriam speresset, ab eo initio Fugae facto, pene proditus videretur.
and that which is ill done may seeme commendable to ordinary apprehension. To come then to the conscience where the testimony should bee most infallible.
and that which is ill done may seem commendable to ordinary apprehension. To come then to the conscience where the testimony should be most infallible.
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It is a rule propounded by Philosophers, and drawne from morrals of the Heathen (much more must it hold in the Christian common wealth (that the publike good must bee so preferred by the ruler, that hee ought to put it before the priuate in his heart, the glory of God before his owne,
It is a Rule propounded by Philosophers, and drawn from morals of the Heathen (much more must it hold in the Christian Common wealth (that the public good must be so preferred by the ruler, that he ought to put it before the private in his heart, the glory of God before his own,
and the welfare of the countrey before his priuate commodity, all the omitting of necessary good, all winking at euill doth lie vpon the necke of the Superiour.
and the welfare of the country before his private commodity, all the omitting of necessary good, all winking At evil does lie upon the neck of the Superior.
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The spirituall power must detect sinne and inueigh with vehemency, the sword of the temporall power must correct and reforme with seuerity, to procure amendment.
The spiritual power must detect sin and inveigh with vehemency, the sword of the temporal power must correct and reform with severity, to procure amendment.
and doe his best, or else God will punish him for slacknesse, and visite with a heauy Iudgement because he did not visite offendours with his deriued authority,
and do his best, or Else God will Punish him for slackness, and visit with a heavy Judgement Because he did not visit offenders with his derived Authority,
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Doe masters and fathers represent diuine authority? Let them be then in Gods place, to bring vp and tutor those vnder them in Gods feare, to teach and instruct them in religion, not to let them sinke or swim, to let them liue or die in ignorance pretending businesse, they haue no leasure,
Doe Masters and Father's represent divine Authority? Let them be then in God's place, to bring up and tutor those under them in God's Fear, to teach and instruct them in Religion, not to let them sink or swim, to let them live or die in ignorance pretending business, they have no leisure,
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and capable of all conditions, youth is spoyled before it can discerne: and the new vessell seasoned with vnseasonable liquor, this is odious instruction.
and capable of all conditions, youth is spoiled before it can discern: and the new vessel seasoned with unseasonable liquour, this is odious instruction.
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I haue the rather insisted vpon this subiect, for the corrupter of the earth, the power of hell will alwaies be ready to poison the degrees of gouernment,
I have the rather insisted upon this Subject, for the corrupter of the earth, the power of hell will always be ready to poison the Degrees of government,
and mustereth all the forces against true authority to hinder the endeauours of good men that they may be crossed and opposed, that here the bond of amity may be broken, that the affaires of the world, may draw the minde another way, working like to Sampson, that laid hold vpon the pillars whereon the house did stand, that ouerthrowing them:
and mustereth all the forces against true Authority to hinder the endeavours of good men that they may be crossed and opposed, that Here the bound of amity may be broken, that the affairs of the world, may draw the mind Another Way, working like to Sampson, that laid hold upon the pillars whereon the house did stand, that overthrowing them:
If he also can lay hands on him that is commander, then he is in his prime, such intentions that are fostered in the highest places doe best agree with his desires,
If he also can lay hands on him that is commander, then he is in his prime, such intentions that Are fostered in the highest places do best agree with his Desires,
Lastly, see that the Lord to shew his power, triumphs against them that are highest. To breake downe them that are already low, is an argument of lesser might:
Lastly, see that the Lord to show his power, Triumphos against them that Are highest. To break down them that Are already low, is an argument of lesser might:
This must bee a great argument to feare the Lord, and to dread his displeasure, because his reach is vnlimited, no compasse or strength can stay his force.
This must be a great argument to Fear the Lord, and to dread his displeasure, Because his reach is unlimited, no compass or strength can stay his force.
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Thus much for the first, which is the doing of good, I will now enter into the second which is the remoouing of euill. He must reigne till he hath put all his enemies vnder his fecte.
Thus much for the First, which is the doing of good, I will now enter into the second which is the removing of evil. He must Reign till he hath put all his enemies under his fecte.
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as hee is Mediatour hee reigneth also Which office belongeth to him according to both his natures, whereby hee maketh his kingdome absolute by vniting two in one bond:
as he is Mediator he Reigneth also Which office belongeth to him according to both his nature's, whereby he makes his Kingdom absolute by uniting two in one bound:
In the world his prouidence extendeth to a falling sparrow, and hee will iudge the Gentiles by the creatures, in the first to the Romanes. But two principall parts doe set out his spirituall regiment:
In the world his providence extendeth to a falling sparrow, and he will judge the Gentiles by the creatures, in the First to the Romans. But two principal parts do Set out his spiritual regiment:
His word, which comprehendeth the lawes and statutes by which his kingdome must be ordered: and the Sacraments, that are his oathe of allegiance to sweare his subiects to fidelitie.
His word, which comprehendeth the laws and statutes by which his Kingdom must be ordered: and the Sacraments, that Are his oath of allegiance to swear his Subjects to Fidis.
And as a dogge may bee stilled with words, or gifts, so worldly pleasure, and merry company, will make quiet the troublesome noise of an vrged conscience.
And as a dog may be stilled with words, or Gifts, so worldly pleasure, and merry company, will make quiet the troublesome noise of an urged conscience.
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This place wherein we liue I may truly call in this respect the Chamber of the King: suffer him therefore to win you, to subdue you by his edicts and proclamations in this place.
This place wherein we live I may truly call in this respect the Chamber of the King: suffer him Therefore to win you, to subdue you by his edicts and Proclamations in this place.
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Let this crosse crucifie sinne, that he may vanquish vnder his signe, as Constantine did Maxentius. It is written of him that going once to fight, a banner was seene in the ayre hauing a crosse with this writing NONLATINALPHABET. In this thou shalt ouercome.
Let this cross crucify sin, that he may vanquish under his Signen, as Constantine did Maxentius. It is written of him that going once to fight, a banner was seen in the air having a cross with this writing. In this thou shalt overcome.
When I doe but consider the many combates in this place, so much preaching against transgression, I can not but say, nihil supra, scarce can any thing be spoken that is not spoken, labourers haue beene so exquisite, that a new speaker may double at the first vpon what subiect his thoughts may fasten.
When I do but Consider the many combats in this place, so much preaching against Transgression, I can not but say, nihil supra, scarce can any thing be spoken that is not spoken, labourers have been so exquisite, that a new speaker may double At the First upon what Subject his thoughts may fasten.
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Bee not so hard as to scorne and neglect them, like the flint to send out the fire of reproch, in stead of hearts mollified with grace to receiue impression.
Bee not so hard as to scorn and neglect them, like the flint to send out the fire of reproach, in stead of hearts mollified with grace to receive impression.
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The case is euery mans owne, the Lord will command to come to him, and cast impediments in the way to draw from him, that he may trie, whether we wil chuse.
The case is every men own, the Lord will command to come to him, and cast impediments in the Way to draw from him, that he may try, whither we will choose.
Fourthly, true friendship excludeth all Neutrals and Corriuals, being onely among two according to Aristotle. For if our fountaine of loue should runne out through many channels, it would bee emptie.
Fourthly, true friendship excludeth all Neutrals and Corrivals, being only among two according to Aristotle. For if our fountain of love should run out through many channels, it would be empty.
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and so he vouchsafed the name of a friend to Abraham. Now must I passe this dreadfull sentence, He that in some measure is not such a friend is an enemie. If we could deuise a middle betweene both, all would flocke thither.
and so he vouchsafed the name of a friend to Abraham. Now must I pass this dreadful sentence, He that in Some measure is not such a friend is an enemy. If we could devise a middle between both, all would flock thither.
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whether they be open or secret, seeing they speake well of our Sauiour and acknowledge the Bible, he being an Arrian that togither with Nestorian • Munke did make their Alcoran. Yet I agree to Tilenus in his tractate de apertis Christihostibus, who placeth him among the open enemies,
whither they be open or secret, seeing they speak well of our Saviour and acknowledge the bible, he being an Arrian that together with Nestorian • Monk did make their Alcorani. Yet I agree to Tilenus in his tractate de apertis Christihostibus, who places him among the open enemies,
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They terrified the people by relations of so mighty giants, and the sonnes of Anak that the men had no courage but their heart melted with astonishment:
They terrified the people by relations of so mighty Giants, and the Sons of Anak that the men had no courage but their heart melted with astonishment:
I shall avoide this by the next point, there we shall see see them strongly subdued by a fearefull fall, these enemies shall be put vnder feete. Their ouerthrow, vnder feete.
I shall avoid this by the next point, there we shall see see them strongly subdued by a fearful fallen, these enemies shall be put under feet. Their overthrow, under feet.
This heauie lot did the Heathen imagine due to the Giants for opposing their Gods. Famaest Enceladi semiustum fulmine corpus Vrgeri mole hac In Virgil.
This heavy lot did the Heathen imagine due to the Giants for opposing their God's Famest Enceladus semiustum fulmine corpus Vrgeri mole hac In Virgil.
Aetna was thought a burden weighing downe one of this companie. In Scripture this is taken as a note of conquest as Iosua 10.24. The captaines of the people did tread vpon the neckes of the fiue Kings.
Aetna was Thought a burden weighing down one of this company. In Scripture this is taken as a note of conquest as Iosua 10.24. The Captains of the people did tread upon the necks of the fiue Kings.
Which thing no doubt was a type of this, as Iosua that temporall Sauiour was of the eternall Sauiour Iesus. In this kinde also Ioas derideth Amazia King of Iuda. 2. Chron. 25.18.
Which thing no doubt was a type of this, as Iosua that temporal Saviour was of the Eternal Saviour Iesus. In this kind also Joash derideth Amazia King of Iuda. 2. Chronicles 25.18.
shewing his weakenesse and arrogancie vnder this similitude, The thistle that was in Lebanon sent to the Caedar that was in Lebanon, saying, Giue thy daughter to my sonne to wife,
showing his weakness and arrogancy under this similitude, The thistle that was in Lebanon sent to the Caedar that was in Lebanon, saying, Give thy daughter to my son to wife,
and insupportable, griefe shall make the sinner to sinke vnder the heauinesse. This did he a little see that cried mine iniquities are gone ouer my head,
and insupportable, grief shall make the sinner to sink under the heaviness. This did he a little see that cried mine iniquities Are gone over my head,
and the labours of preaching are as a thing trampled vnder by these men. Therefore these two must change places, God must haue the glory, and they the shame.
and the labours of preaching Are as a thing trampled under by these men. Therefore these two must change places, God must have the glory, and they the shame.
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Whereas saluation is built vpon simple admonition, and common principles, things that make no shew: because the Lord would bring downe all humane mane inuention and pride to this plainnesse.
Whereas salvation is built upon simple admonition, and Common principles, things that make no show: Because the Lord would bring down all humane mane invention and pride to this plainness.
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So fareth it with our common auditours, They are sicke and want, yet come to get some new thing to please their fancy, that may tickle the care, or delight the minde:
So fareth it with our Common Auditors, They Are sick and want, yet come to get Some new thing to please their fancy, that may tickle the care, or delight the mind:
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Trauell of women is a plague in earth for sinne, this suddaine destruction that commeth vnawares is like it. 1. Thess. 5. Discontents of this life doe sometimes preuaile against humane infirmitie, that a man ouerwhelmed will delect his minde, goe against nature,
Travel of women is a plague in earth for sin, this sudden destruction that comes unawares is like it. 1. Thess 5. Discontents of this life do sometime prevail against humane infirmity, that a man overwhelmed will delect his mind, go against nature,
how shall it fare with the sorrowes of hell? If a man doe thus shrinke when he is smitten by the hand of the creature? how shall he sinke when he lieth vnder the foote of the Creator? See here in this life how a wounded conscience doth dismay a perplexed soule.
how shall it fare with the sorrows of hell? If a man do thus shrink when he is smitten by the hand of the creature? how shall he sink when he lies under the foot of the Creator? See Here in this life how a wounded conscience does dismay a perplexed soul.
neuerthelesse, a troubled minde hath some hope, God may release out of that agonie. It seeth not God and his iudgements, but feareth and suspecteth a miserie to come;
nevertheless, a troubled mind hath Some hope, God may release out of that agony. It sees not God and his Judgments, but fears and suspects a misery to come;
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and yet vnsound in practise, some that set their saluation light, let it goe either way, that follow the world and trouble not their braines about heauen.
and yet unsound in practice, Some that Set their salvation Light, let it go either Way, that follow the world and trouble not their brains about heaven.
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These men are to bee put among the enemies, among the Iewes and Turkes, euen those that haue not knowne God, that haue blasphemed Christ, that haue borne armes against him:
These men Are to be put among the enemies, among the Iewes and Turkes, even those that have not known God, that have blasphemed christ, that have born arms against him:
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Be hot then in his cause, stand for him like a friend, or else he will account you as his foe, worship him here with a constant and faithfull heart, fall downe before his feete by praier and true repentance lest you fall vnder his feete in the day of wrath. FINIS.
Be hight then in his cause, stand for him like a friend, or Else he will account you as his foe, worship him Here with a constant and faithful heart, fallen down before his feet by prayer and true Repentance lest you fallen under his feet in the day of wrath. FINIS.
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SAint Steuens Day. The Day directeth me to my Text: the Day of S. Steuen, and the Text of S. Steuen. But how concerneth it Saint Steuen? Declareth it his NONLATINALPHABET, his Birth and comming into the world? like the day before this,
SAint Steuens Day. The Day directeth me to my Text: the Day of S. Stephen, and the Text of S. Stephen. But how concerns it Saint Stephen? Declareth it his, his Birth and coming into the world? like the day before this,
Yesterday was the Birth of Christ, this day the Death of a Christian: both comprising the NONLATINALPHABET and NONLATINALPHABET of Christianitie: That day teaching vs to liue, this day teaching vs to die: or rather both teaching vs to doe both, both to liue and die. For our meeting:
Yesterday was the Birth of christ, this day the Death of a Christian: both comprising the and of Christianity: That day teaching us to live, this day teaching us to die: or rather both teaching us to do both, both to live and die. For our meeting:
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the Day of S. Steuen, leadeth vs to the Text of Saint Steuen, and the Text of Saint Steuen: to the Death of Saint Steuen. The end of this story is the story of his end: and thus much for the contents.
the Day of S. Stephen, leads us to the Text of Saint Stephen, and the Text of Saint Stephen: to the Death of Saint Stephen. The end of this story is the story of his end: and thus much for the contents.
two, the Persecuters, and the Persecuted: the first pointing at a pluralitie of Iewes, the second at a singular Christian: first of them, then of Him: so I direct my discourse In them, the Persecuters, we may note the very body of persecution: they did assault him fine waies, (if ye will) with fiue members: ore, aure, corde, and (as our phrase is) manibus, pedibusque: they did set vpon him with their mouthes, eares, hearts, feete, and hands. First with their mouthes, then they gaue a shoute with a loude voice.
two, the Persecuters, and the Persecuted: the First pointing At a plurality of Iewes, the second At a singular Christian: First of them, then of Him: so I Direct my discourse In them, the Persecuters, we may note the very body of persecution: they did assault him fine ways, (if you will) with fiue members: over, Aure, cord, and (as our phrase is) manibus, pedibusque: they did Set upon him with their mouths, ears, hearts, feet, and hands. First with their mouths, then they gave a shout with a loud voice.
Thirdly, with their hearts, they did it all at once. Fourthly, with their feete, they ranne vpon him. Fifthly, with their hands, they cast him out, and stoned him.
Thirdly, with their hearts, they did it all At once. Fourthly, with their feet, they ran upon him. Fifthly, with their hands, they cast him out, and stoned him.
the Place, and the Person: the Place was without the citty, and the Person S. Stenen. Arguing his thrice noble excellence, he is thrice repeated, they ranne vpon him, they cast out Him, and they stoned Him.
the Place, and the Person: the Place was without the City, and the Person S. Stenen. Arguing his thrice noble excellence, he is thrice repeated, they ran upon him, they cast out Him, and they stoned Him.
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In generall, obserue this from the generals: Many Persecuters knit themselues together against one, or a few Persecuted: a kennell of Dogges single out one Deere: and we heare them, hunting after Him in my text.
In general, observe this from the generals: Many Persecuters knit themselves together against one, or a few Persecuted: a kennel of Dogs single out one Dear: and we hear them, hunting After Him in my text.
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Saul Doeg, the Ziphims and the Amalekites against Dauid: Pontius Pilate, Herod, and his men of warre against the sonne of Dauid: the Scribes and Pharisies, against the Apostles: and the world against Athanasius. In our time, the Turkes, Iewes, Mahometanes, and Pagans, against vs Christians: In our parts, the Catholikes (as they call themselues) against the Protestants: And in our land, against our few — poore Ministers — It is the Day of Saint Steuen, I will speake the words of Saint Steuen, and I hope with the heart of S Steuen — Lord lay not this sinne to their charge. Act. 7.60. The first of the fiue particulars, is how they assaulted S. Steuen with their mouthes; as we phrase it, they ranne vpon him with open mouth, NONLATINALPHABET, they shouted with a lowde voice, saith my text.
Saul Doeg, the Ziphims and the Amalekites against David: Pontius Pilate, Herod, and his men of war against the son of David: the Scribes and Pharisees, against the Apostles: and the world against Athanasius. In our time, the Turkes, Iewes, Muslims, and Pagans, against us Christians: In our parts, the Catholics (as they call themselves) against the Protestants: And in our land, against our few — poor Ministers — It is the Day of Saint Stephen, I will speak the words of Saint Stephen, and I hope with the heart of S Stephen — Lord lay not this sin to their charge. Act. 7.60. The First of the fiue particulars, is how they assaulted S. Stephen with their mouths; as we phrase it, they ran upon him with open Mouth,, they shouted with a loud voice, Says my text.
A rare propertie of Persecuters, to make their tongues the instruments of Persecution. The text tetestifieth that these were NONLATINALPHABET, that their words were swords, and that their shoute was the prologue to their tragedie. So Act. 19.32. the Ephesians made a confused out-cry, to cry out for the disciples confusion. Pestilently, politicke:
A rare property of Persecuters, to make their tongues the Instruments of Persecution. The text tetestifieth that these were, that their words were swords, and that their shout was the prologue to their tragedy. So Act. 19.32. the Ephesians made a confused outcry, to cry out for the Disciples confusion. Pestilently, politic:
that the opening of their mouths, might shut their eares from conueying compassion to the heart, by hearing the passion of the Persecuted. As souldiers beate the drumme, to bury the groanes of their dying troopes:
that the opening of their mouths, might shut their ears from conveying compassion to the heart, by hearing the passion of the Persecuted. As Soldiers beat the drum, to bury the groans of their dying troops:
and the Idolatrous Iewes ecchoed out the sound of their shrill instruments, to drowne the shreekes of their frying children, forced through the fire to Molech: Thus they were NONLATINALPHABET, they shouted with a loude voice.
and the Idolatrous Iewes echoed out the found of their shrill Instruments, to drown the shrieks of their frying children, forced through the fire to Molech: Thus they were, they shouted with a loud voice.
Surely these Iewes haue some of their off-spring: yet suruiuing NONLATINALPHABET crying and yelling against the Persecuted. Euen the sanctified the Iesuites: did euer the Moone behold the like barking rhetoricke,
Surely these Iewes have Some of their offspring: yet surviving crying and yelling against the Persecuted. Even the sanctified the Iesuites: did ever the Moon behold the like barking rhetoric,
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Let them throate out their malice against vs NONLATINALPHABET, with a loude voice, till they rend their mouthes to their nables. We hope that the hand of the Lord, will alway defend vs from the mouth of the Persecuter.
Let them throat out their malice against us, with a loud voice, till they rend their mouths to their nables. We hope that the hand of the Lord, will always defend us from the Mouth of the Persecutor.
Next as they did open their mouthes against the eares of Saint Steuen: so here they did stoppe their eares against the mouth of S. Steuen. As the Mush-rome is all Head, so they were all mouth: they would speake all but heare nothing: NONLATINALPHABET, they did stoppe their eares saith my text.
Next as they did open their mouths against the ears of Saint Stephen: so Here they did stop their ears against the Mouth of S. Stephen. As the Mushroom is all Head, so they were all Mouth: they would speak all but hear nothing:, they did stop their ears Says my text.
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But consider the cause of this their obturation, and obduration: S. Steuen did goade them vp with a sharpe sermon, and the vild Beasts could not but Kicke at him, vers. 51. he tearmed them NONLATINALPHABET,
But Consider the cause of this their obturation, and obduration: S. Stephen did goad them up with a sharp sermon, and the vild Beasts could not but Kick At him, vers. 51. he termed them,
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& NONLATINALPHABET a stiffenecked people of deafe eares, and dull hearts, and verse 52. hee told them plainely that they were NONLATINALPHABET, murderers and traiters.
& a Stiffnecked people of deaf ears, and dull hearts, and verse 52. he told them plainly that they were, murderers and Traitors.
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His rough reprehension through their eares, wounded their rebellious hearts: (as a resolute souldier will sometime fetch of one of the garrison through their owne loope-hooles.) Therefore, NONLATINALPHABET, they did NONLATINALPHABET, make their eares NONLATINALPHABET, they did damme vp euery chinke and creuise, that the report of the least syllable might not enter into their stubborne hearts: NONLATINALPHABET they did stoppe their eares saith the text. An vndoubted truth:
His rough reprehension through their ears, wounded their rebellious hearts: (as a resolute soldier will sometime fetch of one of the garrison through their own loope-hooles.) Therefore,, they did, make their ears, they did dam up every chink and crevice, that the report of the least syllable might not enter into their stubborn hearts: they did stop their ears Says the text. an undoubted truth:
Reprooue a Sinner and thou doest raise a Persecuter. S. Steuen preached against them, instantly they stopped their eares and ranne vpon him. Christ taught it, Math. 7.6.
Reprove a Sinner and thou dost raise a Persecutor. S. Stephen preached against them, instantly they stopped their ears and ran upon him. christ taught it, Math. 7.6.
Christ felt it, Luk. 4.28, and 29. Christ made an excellent sermon to his owne countrymen, and his owne countrymen would haue plunged him from the pitch of a steepe mountaine for his excellent sermon. And euery Christian knoweth it:
christ felt it, Luk. 4.28, and 29. christ made an excellent sermon to his own countrymen, and his own countrymen would have plunged him from the pitch of a steep mountain for his excellent sermon. And every Christian Knoweth it:
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Let thy reprehension wound the wicked man, & aeternum seruat sub pectore vulnus, the Adder, will stoppe his eares, but sting mortally. Michaiah shall loose his liberty, if he teach Ahab: Iohn Baptist his head, if he touch Herodias: and S. Steuen his life if he rebuke the Iewes: Vpon his reproofe they stoppe their eares, and what followes, remaineth to be expressed in the point following. 1. Thess. 5.20. Despise not prophesying: make a conscience of hearing sermons.
Let thy reprehension wound the wicked man, & aeternum seruat sub pectore Wound, the Adder, will stop his ears, but sting mortally. Michaiah shall lose his liberty, if he teach Ahab: John Baptist his head, if he touch Herodias: and S. Stephen his life if he rebuke the Iewes: Upon his reproof they stop their ears, and what follows, remains to be expressed in the point following. 1. Thess 5.20. Despise not prophesying: make a conscience of hearing Sermons.
know ye are within a degree (of superlatiue impietie) of those dogges which will teare their teachers, of those serpents which will sting their charmers, of these Iewes who did stoppe their eares, and did stone their Preacher. Nor may yee thinke to feed the poore preachers,
know you Are within a degree (of superlative impiety) of those Dogs which will tear their Teachers, of those Serpents which will sting their charmers, of these Iewes who did stop their ears, and did stone their Preacher. Nor may ye think to feed the poor Preachers,
We must practise with Saint Paul did pray for, Ephes. 6.20. not onely NONLATINALPHABET, but NONLATINALPHABET also: Wee must speake truly, — yea and bouldly also:
We must practise with Saint Paul did pray for, Ephesians 6.20. not only, but also: we must speak truly, — yea and boldly also:
the greeke NONLATINALPHABET, Beza readeth it, concorditer with one heart, and the old translation, Vnanimiter with one minde. The originall is very significant, not NONLATINALPHABET in one place, but NONLATINALPHABET with one minde. Deriue it from NONLATINALPHABET, according to the double signification thereof, both animus the minde,
the greek, Beza readeth it, concorditer with one heart, and the old Translation, Unanimously with one mind. The original is very significant, not in one place, but with one mind. Derive it from, according to the double signification thereof, both animus the mind,
of these we may say, NONLATINALPHABET that there was one soule in a thousand bodies. They ranne vpon him NONLATINALPHABET with one minde, all at once saith my text:
of these we may say, that there was one soul in a thousand bodies. They ran upon him with one mind, all At once Says my text:
The wicked will be at Vnitie to persecute the good: these Iewes, how they ranne NONLATINALPHABET all at once vpon S. Steuen? as Ignatius speaketh Epist. 3. NONLATINALPHABET, all as one man ran vpon him:
The wicked will be At Unity to persecute the good: these Iewes, how they ran all At once upon S. Stephen? as Ignatius speaks Epistle 3., all as one man ran upon him:
and as Ignatius Epist. 11. NONLATINALPHABET, they all harped vpon one string. Psal. 2.2. the Princes did band themselues against the Lord and against his annointed. 1. Reg. 22.24. Zidkiiah and foure hundred false proph•ts accorded against Michaiah, and Dan. 2.43. the Lagidae and Se•eucidae, they mingled thems•lues with the seede of men, they married, to Vnite their forces against the poore people of Iudae•, Heretickes accord against the Orthod xe: there hath beene many a NONLATINALPHABET, many a Theeuish conuentic•e against the truth say our Church-stories:
and as Ignatius Epistle 11., they all harped upon one string. Psalm 2.2. the Princes did band themselves against the Lord and against his anointed. 1. Reg. 22.24. Zidkiiah and foure hundred false proph•ts accorded against Michaiah, and Dan. 2.43. the Lagidae and Se•eucidae, they mingled thems•lues with the seed of men, they married, to Unite their forces against the poor people of Iudae•, Heretics accord against the Orthodoxy xe: there hath been many a, many a Thievish conuentic•e against the truth say our Church stories:
Theeues compacting against honest men, haue Vnitie: Cyprian Epist. 69. and the Turkes combining against Christendome haue their singular Vnanimitie, they terme themselues Islami, that is, men of one minde, iust, the NONLATINALPHABET of my text. This must bee so:
Thieves compacting against honest men, have Unity: Cyprian Epistle 69. and the Turkes combining against Christendom have their singular Unanimity, they term themselves Islami, that is, men of one mind, just, the of my text. This must be so:
let vs propriis pennis percellere, shoote them through with their owne Shaftes: If they ranne NONLATINALPHABET, at once against vs, let vs stand NONLATINALPHABET,
let us propriis pennis percellere, shoot them through with their own Shafts: If they ran, At once against us, let us stand,
let vs be NONLATINALPHABET, Friendly — Brethren, and Brotherly — Friends. Let vs bee Brethren like the Israelites in this chapter verse 26. O let vs not wrong one another.
let us be, Friendly — Brothers, and Brotherly — Friends. Let us be Brothers like the Israelites in this chapter verse 26. Oh let us not wrong one Another.
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Let vs be Friends like Ionathan and Dauid, 1. Sam. 18.1. Let vs knit our Soules together, and let vs be Brotherly-Friends like the Ephesians, Eph. 4.3. Labouring to keepe the vnitie of the Spirit in the bond of peace.
Let us be Friends like Ionathan and David, 1. Sam. 18.1. Let us knit our Souls together, and let us be Brotherly-Friends like the Ephesians, Ephesians 4.3. Labouring to keep the unity of the Spirit in the bound of peace.
Let vs be NONLATINALPHABET amongst our selues, men of one heart, and of one minde, and then doubt we not, our one God, wil preserue vs from all our enemies.
Let us be among our selves, men of one heart, and of one mind, and then doubt we not, our one God, will preserve us from all our enemies.
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As a companie assignd to assault a fortresse, suddainely cast themselues into the ditch (like one globe) and immediately climbe the breach with a thronging violence:
As a company assigned to assault a fortress, suddenly cast themselves into the ditch (like one Globe) and immediately climb the breach with a thronging violence:
so did these Iewes post vnto their bloody execution. Wee haue the like phrase, Math. 8.32. the heard of swine, NONLATINALPHABET from a steepe rock NONLATINALPHABET they powred themselues into the sea:
so did these Iewes post unto their bloody execution. we have the like phrase, Math. 8.32. the herd of Swine, from a steep rock they poured themselves into the sea:
The poets faine that Mercurie, (their •oote post of heauen) had wings at his heeles, indeede these persecuters ranne with winged speede, as the Psalmist speaketh, their feete were swift to shedde blood, NONLATINALPHABET they ranne, and the blood of S. Steuen was the goale they ranne to.
The Poets feign that Mercury, (their •oote post of heaven) had wings At his heals, indeed these persecuters ran with winged speed, as the Psalmist speaks, their feet were swift to shed blood, they ran, and the blood of S. Stephen was the goal they ran to.
Apparent therefore it is, that the wicked will take paines to mischiefe the godly. NONLATINALPHABET they ranne vpon S. Steuen, saith S. Luke. Math. 23.15. Hypocrites will trauell a large compasse, to bring one within the compasse of damnation. Improbus labor — infinite is the labour of the impious. So Dauid complaineth that hee was hunted by his persecuters:
Apparent Therefore it is, that the wicked will take pains to mischief the godly. they ran upon S. Stephen, Says S. Lycia. Math. 23.15. Hypocrites will travel a large compass, to bring one within the compass of damnation. Improbus labour — infinite is the labour of the impious. So David Complaineth that he was hunted by his persecuters:
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So these sage Pharisies, who another time, would pace in a plaine roade, as the old greeke did climbe the craggie mountaine, NONLATINALPHABET, they would haue thought that little way, had cost them great labour.
So these sage Pharisees, who Another time, would pace in a plain road, as the old greek did climb the craggy mountain,, they would have Thought that little Way, had cost them great labour.
If they take so much paines to runne on vs, let vs take as much paines to withstand their shock. Let vs carefully arme our selues with the breast-plate of righteousnesse, and the sword of the Spirit: Let vs labour for intelligience to know the Scriptures,
If they take so much pains to run on us, let us take as much pains to withstand their shock. Let us carefully arm our selves with the breastplate of righteousness, and the sword of the Spirit: Let us labour for intelligience to know the Scriptures,
They shall runne on vs, as the hounds doe on the horned stagge, and as the horse on the armed pikes: they runne to their owne death, to their owne destruction.
They shall run on us, as the hounds do on the horned stag, and as the horse on the armed pikes: they run to their own death, to their own destruction.
In both as lawlesse as they were Barbarous: in the first they offended against their owne law, their owne law was, Deut. 17.50. that they should haue beene NONLATINALPHABET, not NONLATINALPHABET, they should haue brought him, not cast him out of the citty. In the second against the Romane law, as they themselues confessed, Ioh. 18.31. It is not lawfull for vs (being vassels to Rome ) to put any man to death.
In both as lawless as they were Barbarous: in the First they offended against their own law, their own law was, Deuteronomy 17.50. that they should have been, not, they should have brought him, not cast him out of the City. In the second against the Roman law, as they themselves confessed, John 18.31. It is not lawful for us (being vassals to Room) to put any man to death.
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the President politickly permitted fire to come from Millo to consume Abimelech, and reciprocally from Abimelech to consume Millo that a rebellious people might deuoure one another, the President with coniuence closed his eyes, against this, and such like law-lesse vproares.
the President politicly permitted fire to come from Millo to consume Abimelech, and reciprocally from Abimelech to consume Millo that a rebellious people might devour one Another, the President with coniuence closed his eyes, against this, and such like lawless uproars.
Dauid did experience this qualitie from Persecuting Saul: against the law of nature, (for hee was his kinseman ) against the law of the nation, (for he was his King ) against the law of Matrimonie, (for he was his Father: ) against the law of Religion, (for he confessed Dauid to be more righteous then himselfe) yet against all law did he prosecute his lawlesse persecution. Wee may easily conceiue the cause.
David did experience this quality from Persecuting Saul: against the law of nature, (for he was his kinsman) against the law of the Nation, (for he was his King) against the law of Matrimony, (for he was his Father:) against the law of Religion, (for he confessed David to be more righteous then himself) yet against all law did he prosecute his lawless persecution. we may Easily conceive the cause.
Persecuters haue their eies bloodshot (they sacrifice to their malice (what the old Gaules did to Esus and Teutatus Lactant. 1.21. cruorem humanum, the goare of men ) Blood seeleth vp their eyes, they cannot, they will not see heauen nor earth:
Persecuters have their eyes bloodshot (they sacrifice to their malice (what the old Gauls did to Esus and Teutatus Lactant. 1.21. cruorem humanum, the gore of men) Blood seeleth up their eyes, they cannot, they will not see heaven nor earth:
What Law can protect vs from Persecution? If we dare imbrace with Ioab, feast with Absolon, sleepe with Iaell, and marry with Simeon and L•ui, then may we be reconciled to Rome. But as for Lawes, vowes, others, promises, protestations, &c. Such bonds they can breake them,
What Law can Pact us from Persecution? If we Dare embrace with Ioab, feast with Absalom, sleep with Jael, and marry with Simeon and L•ui, then may we be reconciled to Room. But as for Laws, vows, Others, promises, protestations, etc. Such bonds they can break them,
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it is a resolued case, by a religious councell, fides non est seruanda cum hoereticis, it is lawfull to ruine heretikes, by any gracelesse lawlesse meanes.
it is a resolved case, by a religious council, fides non est seruanda cum hoereticis, it is lawful to ruin Heretics, by any graceless lawless means.
that I may truly say he hath not left one stone (for my labour) vnremooued. Trusting therefore that your memory is somewhat answerable to his labour, I will passe it beeing assured that I cannot passe him. Though the time be Christmasse, yet the point shall be a Passe-ouer; I will omit tautologies.
that I may truly say he hath not left one stone (for my labour) unremoved. Trusting Therefore that your memory is somewhat answerable to his labour, I will pass it being assured that I cannot pass him. Though the time be Christmas, yet the point shall be a Passover; I will omit Tautologies.
Thus, from these fiue points, haue ye heard how these Persecuters were armed for blood at all points: Now suppose ye see them in their Campur Martius, trooped out to giue the terrible on set.
Thus, from these fiue points, have you herd how these Persecuters were armed for blood At all points: Now suppose you see them in their Campur Martius, trooped out to give the terrible on Set.
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The Seene lyeth at Hierusalem: and without the walles thereof their Aceldama, the Place where they acted this bloodie tragedie was without the cittie NONLATINALPHABET, they cast him out of the citty saith my text.
The Seen lies At Jerusalem: and without the walls thereof their Aceldama, the Place where they acted this bloody tragedy was without the City, they cast him out of the City Says my text.
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This point is like Rebeckaes wombe, Gen. 25.23. it doth twinne: obserue here two things. First, the Nature of persecuters. Secondly, the reward of persecuters.
This point is like Rebecca womb, Gen. 25.23. it does twin: observe Here two things. First, the Nature of persecuters. Secondly, the reward of persecuters.
It is the Nature of Persecuters to pretend equitie and law for their persecution. These Persecuters in and law for their persecution. These Persecuters in the text, pleade the very same.
It is the Nature of Persecuters to pretend equity and law for their persecution. These Persecuters in and law for their persecution. These Persecuters in the text, plead the very same.
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The Place (without the cittie) the law did prescribe, Deut. 17.5. the Action, (to stone the Blasphemer) that law did permit it. Leuit. 24.16. Crimes most lawlesse, must be countenanced by the law notwithstanding. This is no noueltie:
The Place (without the City) the law did prescribe, Deuteronomy 17.5. the Actium, (to stone the Blasphemer) that law did permit it. Levites 24.16. Crimes most lawless, must be countenanced by the law notwithstanding. This is no novelty:
that it was aequum & bonum, that their Persecution was according to law and equitie. And Christ felt in himselfe what hee foretold to others, nos legem habemus, we haue a law,
that it was Aequum & bonum, that their Persecution was according to law and equity. And christ felt in himself what he foretold to Others, nos legem habemus, we have a law,
to seeme religious is profitable (saith he) but to be religious is cumbersome. Diuels therefore will ch•nge themselues into Angels of light: and that Diuellish Persecution, may put on the appearance of Angelicall equitie, they plead the Law for it:
to seem religious is profitable (Says he) but to be religious is cumbersome. Devils Therefore will ch•nge themselves into Angels of Light: and that Devilish Persecution, may put on the appearance of Angelical equity, they plead the Law for it:
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Mee thinkes, this may coole our Salamanders who delight to liue in the fire of the Law: Euen, both the quarrelsome cli•nt, and the c•nning Cou•seller, the first bringeth suell, and the other breath to maintaine, that fire, which hath consumed many an house, in our little Island.
Me thinks, this may cool our Salamanders who delight to live in the fire of the Law: Even, both the quarrelsome cli•nt, and the c•nning Cou•seller, the First brings suell, and the other breath to maintain, that fire, which hath consumed many an house, in our little Island.
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is that a Law for •our ooings? what if the extent of Law may put a stone into thy hand: — Wilt thou? — Oh will thou Braine Steu•n and ruine thy poore brother? Thou seest that these Iewes in the text were NONLATINALPHABET Doctors of the Law: these great Persecuters were great Lawyers: and may not great Lawyers be great Persecuters? Let not the Law out-strippe thy Conscience: least all thy actions prooue vnconscionable and lawlesse also:
is that a Law for •our ooings? what if the extent of Law may put a stone into thy hand: — Wilt thou? — O will thou Brain Steu•n and ruin thy poor brother? Thou See that these Iewes in the text were Doctors of the Law: these great Persecuters were great Lawyers: and may not great Lawyers be great Persecuters? Let not the Law outstrip thy Conscience: least all thy actions prove unconscionable and lawless also:
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Summum ius est summa iniuria, that the extremitie of law, is a lawlesse extremitie. Let me tell thy conscience: If thy conscience tell thee, that thou art the Plaintife through raking couetousnesse, the Defendant through proud obstinatenesse, or the Counceller, Pleader or Iudge, for thy fees onely:
Summum Just est summa Iniuria, that the extremity of law, is a lawless extremity. Let me tell thy conscience: If thy conscience tell thee, that thou art the Plaintiff through raking covetousness, the Defendant through proud obstinateness, or the Counsellor, Pleader or Judge, for thy fees only:
though it be for thy owne preiudice. Then doe I say, legem habitis, yee haue a Law, and according to that Law yee shall die: your owne law shall stand vp against you before the great Iudge. Till then remember but this:
though it be for thy own prejudice. Then do I say, legem habitis, ye have a Law, and according to that Law ye shall die: your own law shall stand up against you before the great Judge. Till then Remember but this:
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These Iewes did cast this Saint NONLATINALPHABET out of the citty, and they themselues were after cast NONLATINALPHABET, by the Romanes were they cast out of the citty:
These Iewes did cast this Saint out of the City, and they themselves were After cast, by the Romans were they cast out of the City:
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whereby thou hast offended, Thereby thou art offended. Of these very Iewes it is obserued in another case, that after they had stoned Steuen, they became yet more stony hearted. Lapides Iudae a rebellis, In Stephanum limphata rapis, quae crimine duro Saxea semper eris. saith Royard out of Aratus.
whereby thou hast offended, Thereby thou art offended. Of these very Iewes it is observed in Another case, that After they had stoned Stephen, they became yet more stony hearted. Lapides Judea a Rebellis, In Stephen limphata rapis, Quae crimine duro Saxea semper eris. Says Royard out of Aratus.
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When the showre of stones were powred out of the hands of these persecuters, on the body of this Martyr, one stone did rebound from his bodie and smote — not the Elbow of a professour,
When the shower of stones were poured out of the hands of these persecuters, on the body of this Martyr, one stone did rebound from his body and smote — not the Elbow of a professor,
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as the Rhemists rarely sporte themselues (with a fable out Pseude Augustine: but surely it smote the hearts of all those persecuters whence al the Iewes haue euer since haue bin so stony hearted, resisting the truth with a brow of brasse and bowels of Adamant. So also Adonibezech forcing his captiues to gather their crummes vnder his table, with their fingers and thumbes cut of, was forced himselfe to feede in the same fashion.
as the Rhemists rarely sport themselves (with a fable out Pseude Augustine: but surely it smote the hearts of all those persecuters whence all the Iewes have ever since have been so stony hearted, resisting the truth with a brow of brass and bowels of Adamant. So also Adonibezek forcing his captives to gather their crumbs under his table, with their fingers and thumbs Cut of, was forced himself to feed in the same fashion.
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In infinite particulars hath God paide persecuters in their owne coine: according to that prime axiome in practicke diuinitie, Quod tibi fieri non vis alteri ne feceris:
In infinite particulars hath God paid persecuters in their own coin: according to that prime axiom in practic divinity, Quod tibi fieri non vis Alteri ne feceris:
Hence doth the Lord frequently — righteously permit that the same Viper shall eate out the bowels of her Damme, and haue her bowels eaten out of her yong: that the Hauke should pursue the Patridge, and the Aegle the Hauke: that the persecuters should bee persecuted in the same kinde, wherein they persecuted others.
Hence does the Lord frequently — righteously permit that the same Viper shall eat out the bowels of her Dam, and have her bowels eaten out of her young: that the Hawk should pursue the Patridge, and the Aegle the Hawk: that the persecuters should be persecuted in the same kind, wherein they persecuted Others.
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if there were neither heauen, nor hell to perswade vs. This very talio may deterre vs from beeing tales: that God will requite sinners in their kinde, in the same kinde, that themselues transgressed.
if there were neither heaven, nor hell to persuade us This very talio may deter us from being tales: that God will requite Sinners in their kind, in the same kind, that themselves transgressed.
If Cyrus make the Scythian Prince to bleede, T•mris may thrust his head into a vessellef blood. Grinde not the face of the poore by griping vsury: least the Lord make thy wife a widdow,
If Cyrus make the Scythian Prince to bleed, T•mris may thrust his head into a vessellef blood. Grind not the face of the poor by gripping Usury: lest the Lord make thy wife a widow,
know (that the seede of Eli, may bow to Zadocke for a morsell of bread) that thy posteritie may crouch to him, who sitteth in the same seate which their father once possessed.
know (that the seed of Eli, may bow to Zadock for a morsel of bred) that thy posterity may crouch to him, who Sitteth in the same seat which their father once possessed.
Thou art neither omnipotent nor omniscient: by no prouision canst thou foresay, by no praeuision canst thou foresee, what the calling of thine owne shall be.
Thou art neither omnipotent nor omniscient: by no provision Canst thou foresay, by no praeuision Canst thou foresee, what the calling of thine own shall be.
It may bee thine owne childe, or thy childes childe, may be called to serue at the Alter, to be a poore — so poore a Leuite, that while he liueth if he should sell his wife and children, all would not satisfie the Bo•ke seller: and when hee doth die, his distressed widdow,
It may be thine own child, or thy child's child, may be called to serve At the Altar, to be a poor — so poor a Levite, that while he lives if he should fell his wife and children, all would not satisfy the Bo•ke seller: and when he does die, his distressed widow,
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Be no Persecuter, least thou be Persecuted: be no Iewes, least yee be vsed like Iewes: Throw not a stone at poore Steuen, least it rebound on thine owne head. And cast not an innocent out of the citty, least thou thy selfe bee cast out of the country. There is a iust ludge who will recompence euill to euill men in the same kinde that they themselues did practise it.
Be not Persecutor, lest thou be Persecuted: be no Iewes, lest ye be used like Iewes: Throw not a stone At poor Stephen, lest it rebound on thine own head. And cast not an innocent out of the City, lest thou thy self be cast out of the country. There is a just ludge who will recompense evil to evil men in the same kind that they themselves did practise it.
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They ranne vpon Him, they cast out Him, and they stoned Him — first the man which preached to them: verse 54. secondly, the man which prayed for them, verse 60. thirdly, the man which was full of the holy Ghost, verse 55. So that he might exclaime with Caesar (murdered by the Senatours ) Etiamtu fili? the children to murder their spirituall Father: the people to martyr their Saintlike Brother: and the professed holy Israelites, seruants to the holy God, to stone an holy Saint, full of the holy Ghost! — We may (like Agamemnon at the sacrificing of his daughter Iphigenia ) wee may draw a curtaine before our conceits, our imagination cannot behold so sauage a spectacle.
They ran upon Him, they cast out Him, and they stoned Him — First the man which preached to them: verse 54. secondly, the man which prayed for them, verse 60. Thirdly, the man which was full of the holy Ghost, verse 55. So that he might exclaim with Caesar (murdered by the Senators) Etiamtu fili? the children to murder their spiritual Father: the people to martyr their Saintlike Brother: and the professed holy Israelites, Servants to the holy God, to stone an holy Saint, full of the holy Ghost! — We may (like Agamemnon At the sacrificing of his daughter Iphigenia) we may draw a curtain before our conceits, our imagination cannot behold so savage a spectacle.
Let vs remember this last instruction, euen to our last day. Inraged Persecuters are pittilesse. I hey haue not onely a wooluish antipathy to shedde blood:
Let us Remember this last instruction, even to our last day. Enraged Persecuters Are pitiless. I heigh have not only a wolvish antipathy to shed blood:
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As Saint Paul speaketh, they are NONLATINALPHABET without naturall affection. In the text Steuen that was preaching, they murdered Him: Steuen that was praying, they murdered Him: and Saint Steuen, they murdered Him: yea had the quintessence of all sanctitie, pietie, and caelestiall integritie beene treasured vp in him alone,
As Saint Paul speaks, they Are without natural affection. In the text Stephen that was preaching, they murdered Him: Stephen that was praying, they murdered Him: and Saint Stephen, they murdered Him: yea had the quintessence of all sanctity, piety, and celestial integrity been treasured up in him alone,
Herod honoured him as a Saint, reuerenced him as a Prophet, and obaied him as a Teacher! Yet when his barbarous heart was fired, hee persecuted Him, hee imprisoned Him, and hee beheaded Him. Most likely:
Herod honoured him as a Saint, reverenced him as a Prophet, and obeyed him as a Teacher! Yet when his barbarous heart was fired, he persecuted Him, he imprisoned Him, and he beheaded Him. Most likely:
for other sinnes are bridled by shame, but Persecution is spurred on by the repute of Sanctitie. This maketh Persecuters, like Bandogges to seaze vpon the throate: like sharpe-kept Haukes they will tyre on the Hart. The Persecuter like Saul, 1. Samuel, 14. verse 39. If any taste the hony of true religion, though it bee Ionathan my sonne (saith hee) euen hee shall die the death.
for other Sins Are bridled by shame, but Persecution is spurred on by the repute of Sanctity. This makes Persecuters, like Bandogges to seize upon the throat: like sharpe-kept Hawks they will tyre on the Hart. The Persecutor like Saul, 1. Samuel, 14. verse 39. If any taste the honey of true Religion, though it be Ionathan my son (Says he) even he shall die the death.
Herein a Persecuter is like Melchisedech, hee is NONLATINALPHABET, neither Father nor Mother shall bee spared by the hand of inraged Persecution. As the Adamant cannot bee softned but with the blood of goates, so shall not they bee mollified but with the blood of Lambes, of innocent professours.
Herein a Persecutor is like Melchizedek, he is, neither Father nor Mother shall be spared by the hand of enraged Persecution. As the Adamant cannot be softened but with the blood of Goats, so shall not they be mollified but with the blood of Lambs, of innocent professors.
and they stoned Him, saith my text. Luke 14.31. The king sate downe and tooke councell, whether hee were able to meete the twenty thousand which came against him.
and they stoned Him, Says my text. Lycia 14.31. The King sat down and took council, whither he were able to meet the twenty thousand which Come against him.
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as if this were the stoning of Steuen, and the combate of Christians. The childe in the nurces armes, the touch of a pinne maketh it crie out as if it were killed: and the Free-Booter standeth at the doore, breaketh into the childe, dasheth his braines against the ground,
as if this were the stoning of Stephen, and the combat of Christians. The child in the Nurses arms, the touch of a pin makes it cry out as if it were killed: and the Freebooter Stands At the door, breaks into the child, dasheth his brains against the ground,
and then killeth him indeede. Such children are wee: euery torment of our bodie, euery impouerishment of our estate, euery death of a deare friend, euery little — little discomfort, NONLATINALPHABET,
and then kills him indeed. Such children Are we: every torment of our body, every impoverishment of our estate, every death of a deer friend, every little — little discomfort,,
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howe it woundeth our Hearts? it maketh vs to crie and raue and repine, when wee know not how neere the Free-Booter is vnto vs. It may those very hands, which brought kniues for vs by sea, and prepared fire for vs by land, those very hands it may bee, are now a gathering stones for vs, watching for the first watch-word of fitte opportunitie. Wee must expect it:
how it wounds our Hearts? it makes us to cry and rave and repine, when we know not how near the Freebooter is unto us It may those very hands, which brought knives for us by sea, and prepared fire for us by land, those very hands it may be, Are now a gathering stones for us, watching for the First watchword of fit opportunity. we must expect it:
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Wee are no better then Peter, wee may bee imprisoned: wee are no better then Paul, wee may bee scourged: wee are no better then Iohn Baptist, wee may bee headed: and I thinke Saint Steuen was as good as most of vs: therefore wee may bee stoned. To conclude:
we Are no better then Peter, we may be imprisoned: we Are no better then Paul, we may be scourged: we Are no better then John Baptist, we may be headed: and I think Saint Stephen was as good as most of us: Therefore we may be stoned. To conclude:
