Tvvo sermons preached before his Maiestie, in his chappell at Whitehall the one, the xi. of Februarie, the other the xxv. of same moneth. By Richard Meredeth, one of his Maiesties chaplaines in ordinarie.
or wherein haue I grieued thee? testifie against me, surely I brought thee vp out of the land of Aegypt, and deliuered thee from the bondage of seruants,
or wherein have I grieved thee? testify against me, surely I brought thee up out of the land of Egypt, and Delivered thee from the bondage of Servants,
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O my people remember what Balaac the King of Moab hath deuised, and what Balaim the sonne of Beor answered him from Sittem to Gilgal, that thou mayest knowe the righteousnesse of the Lord.
Oh my people Remember what Balaam the King of Moab hath devised, and what Balaim the son of Beor answered him from Sittem to Gilgal, that thou Mayest know the righteousness of the Lord.
THat Gods excéeding goodnesse towards the Jewish nation and their extreame vnthankefulnes againe towards him, might the more clearely appeare, beeing compared together, the mountaines, that is as S. Hierom. faith the elect Angels of heauen,
THat God's exceeding Goodness towards the Jewish Nation and their extreme unthankfulness again towards him, might the more clearly appear, being compared together, the Mountains, that is as S. Hieronymus faith the elect Angels of heaven,
and the mighty foundations of the earth, that is the great Monarchs and Potentates of the world, beeing sommoned to be witnesses of this controuersie and quarrell betwéene God and them, the spirit of the Lord God in the mouth of the Prophet Micheas, the pen of a ready writer, maketh protessation in this place of the one,
and the mighty foundations of the earth, that is the great Monarchs and Potentates of the world, being summoned to be Witnesses of this controversy and quarrel between God and them, the Spirit of the Lord God in the Mouth of the Prophet Micheas, the pen of a ready writer, makes protessation in this place of the one,
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and therewithall licenseth them to dispute their owne cause for themselues, & to plead against God, eyther to conuince him of wrong done vnto them and iniury,
and therewithal licenseth them to dispute their own cause for themselves, & to plead against God, either to convince him of wrong done unto them and injury,
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It is not my purpose (most honourable) to cal to your remembrance the manifold benefittes and blessings which God from time to time, vnder good leaders, captaines, iudges,
It is not my purpose (most honourable) to call to your remembrance the manifold benefits and blessings which God from time to time, under good leaders, Captains, judges,
and impossible to me, at this one time, for so I might at this time begin and not be able to make an ende, my purpose is to come neerer home vnto our selues,
and impossible to me, At this one time, for so I might At this time begin and not be able to make an end, my purpose is to come nearer home unto our selves,
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and to apply in particular the circumstances of this Scripture vnto these present times and present occasions, men consider with better attention those things which they féele to be done vnto themselues,
and to apply in particular the Circumstances of this Scripture unto these present times and present occasions, men Consider with better attention those things which they feel to be done unto themselves,
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why then should I blaspheme my God, which hath neither hindred nor iniured me. We cannot charge our God with any wrong, our gratious Lord with any hardnes, iniury,
why then should I Blaspheme my God, which hath neither hindered nor injured me. We cannot charge our God with any wrong, our gracious Lord with any hardness, injury,
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First as touching Pestilence, albeit it bee a speciall punishment appointed by God himselfe vnto all those which stubbornely disobey and transgresse his commandements,
First as touching Pestilence, albeit it be a special punishment appointed by God himself unto all those which stubbornly disobey and transgress his Commandments,
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for so speaketh God by his seruant Moyses: If thou shalt not hearken vnto the word which I command thee this day to doe it, I wil make the Pestilence to cleaue vnto thee,
for so speaks God by his servant Moses: If thou shalt not harken unto the word which I command thee this day to do it, I will make the Pestilence to cleave unto thee,
vntill it haue consumed thee from the land, and smite thee with the botch of Aegypt, &c. And no one nation vnder the couer of the cope of heauen (that we flatter not our selues) more sinfull people then we haue béene,
until it have consumed thee from the land, and smite thee with the botch of Egypt, etc. And no one Nation under the cover of the cope of heaven (that we flatter not our selves) more sinful people then we have been,
yet so farre forth hath the measure of Gods mercie and goodnesse excéeded the measure of our sinne and wickednesse, that the fault remayning too excessiuely amongst vs, the punishment for the most part hath béene taken away,
yet so Far forth hath the measure of God's mercy and Goodness exceeded the measure of our sin and wickedness, that the fault remaining too excessively among us, the punishment for the most part hath been taken away,
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for in the winter season he commaunded the Angell to smite, and in the summer season (a mercy beyond all expectation) he commaunded the destroyer to forbear, in one yeare he constrained this mighty Nin̄iuie the great Citty of London, to drinke of the cuppe of the wrath of his vengeance, the next yeare following spared them,
for in the winter season he commanded the Angel to smite, and in the summer season (a mercy beyond all expectation) he commanded the destroyer to forbear, in one year he constrained this mighty Nin̄iuie the great city of London, to drink of the cup of the wrath of his vengeance, the next year following spared them,
and so swéepe vs all, top and tayle, root and braunch, great and small, young & old, superior & inferior sweepe vs I say al with that Besom which the holy Scripture speaketh of, the Besom of destruction.
and so sweep us all, top and tail, root and branch, great and small, young & old, superior & inferior sweep us I say all with that Besom which the holy Scripture speaks of, the Besom of destruction.
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For the other instrument of Gods iustice, (famine of bread and scarcitie of foode) this Land hath not this many yeares béene grieued and afflicted, the Lord hath opened his góod treasure vnto vs,
For the other Instrument of God's Justice, (famine of bred and scarcity of food) this Land hath not this many Years been grieved and afflicted, the Lord hath opened his góod treasure unto us,
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and the earth to giue her encrease, the Trées of the field to send forth their fruite, the Lord hath made vs happie in the blessing of Ioseph, euen in the fattnesse of the earth and the dewe of Heauen.
and the earth to give her increase, the Trees of the field to send forth their fruit, the Lord hath made us happy in the blessing of Ioseph, even in the fattnesse of the earth and the dew of Heaven.
and our pride should pricke vs to play the wanton children against our gratious GOD, he hath in his Fatherly prouidence tempered our prosperitie with some gentle 〈 ◊ 〉 of moderate correction:
and our pride should prick us to play the wanton children against our gracious GOD, he hath in his Fatherly providence tempered our Prosperity with Some gentle 〈 ◊ 〉 of moderate correction:
to this purpose some eight or nine yeares since, the séede became rotten vnder the cloddes, the meate was cut of before our eyes, our old store was spent, our garners were emptie, our flocks of shéepe were destroyed, our heards of cattell were •oded, the starte of bread 〈 ◊ 〉 in euery place, the tongue of the suckling Child did euen cleaue as it were to the roofe of his mouth, many asked bread, very fewe brake and gaue vnto them.
to this purpose Some eight or nine Years since, the seed became rotten under the clods, the meat was Cut of before our eyes, our old store was spent, our garners were empty, our flocks of sheep were destroyed, our heards of cattle were •oded, the start of bred 〈 ◊ 〉 in every place, the tongue of the suckling Child did even cleave as it were to the roof of his Mouth, many asked bred, very few brake and gave unto them.
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and Liece, and Caterpillers, and Blasting, and Thunder, and Mildew, but in the Land of Goshan where the children of Israel were, there was none of all these, insomuch as the Lord saith, he would deale wonderfully euen betwéene the beasts of Israel and beasts of Aegipt. Altour néere neighbours and emborders round about vs, haue dronken of the fierce cup of the wrath of Gods indignation, hee hath made his arrowes surfeit with blood,
and Liece, and Caterpillars, and Blasting, and Thunder, and Mildew, but in the Land of Goshen where the children of Israel were, there was none of all these, insomuch as the Lord Says, he would deal wonderfully even between the beasts of Israel and beasts of Egypt. Altour near neighbours and emborders round about us, have drunken of the fierce cup of the wrath of God's Indignation, he hath made his arrows surfeit with blood,
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and honie, and hath multiplied vs, and hath blessed vs, and hath encreased vs, and hath enriched vs, both in encrease of our kine and flocks of our shéepe,
and honey, and hath multiplied us, and hath blessed us, and hath increased us, and hath enriched us, both in increase of our kine and flocks of our sheep,
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as some times they did vpon the little hill of Hermon, hee hath amazed the Duke of Edom with our happinesse, he hath cast the terror of vs vpon the mightymen of Moab, he hath made the inhabitance of Canaan to quake,
as Some times they did upon the little hill of Hermon, he hath amazed the Duke of Edom with our happiness, he hath cast the terror of us upon the mightymen of Moab, he hath made the inhabitant of Canaan to quake,
but yet there is mercie powred on vs still, it is much that he hath giuen vs the Gospell, it is more that he hath giuen it without any publicke Crosse and calamitie.
but yet there is mercy poured on us still, it is much that he hath given us the Gospel, it is more that he hath given it without any public Cross and calamity.
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speaking of this point, I may iustly say where may I beginne, or where may I end, the matter I am to speake of is much, the time allotted mee to speake in, is but short, loath I am to offend any chast or Godly or religious eares,
speaking of this point, I may justly say where may I begin, or where may I end, the matter I am to speak of is much, the time allotted me to speak in, is but short, loath I am to offend any chaste or Godly or religious ears,
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as touch not, taste not, handle not, which all perish with the vsage, and after the doctrines and traditions of men. 2. Of faith, that it was onely a bare speculation, full of feare and terror, without any certaine knowledge of,
as touch not, taste not, handle not, which all perish with the usage, and After the doctrines and traditions of men. 2. Of faith, that it was only a bore speculation, full of Fear and terror, without any certain knowledge of,
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or if so be he had none of his owne, he might buy the ouerplus of the workes of other men, which they call the worke of supererogation, which they cal also the treasure of the church. 4. Ofdeuotion, that ignorance was the mother of it,
or if so be he had none of his own, he might buy the overplus of the works of other men, which they call the work of supererogation, which they call also the treasure of the Church. 4. Ofdeuotion, that ignorance was the mother of it,
as if the sacrifice of Christ once offered vp vpon the aultar of his crosse, had not béene sufficient. 8. Of the Church, that it could not possibly erre,
as if the sacrifice of christ once offered up upon the altar of his cross, had not been sufficient. 8. Of the Church, that it could not possibly err,
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although it departed from the expresse word of God. 9. Of the word, that it was but a dead letter written with Pen and Inke, insufficient without traditions, ambiguous without the interpretation of the Church of Rome. 10. Of the Pope, that he was Christ his generall Vicar vpon earth, aboue Kings, aboue Princes, aboue the word of God, greater & of higher authoritie then the Apostles.
although it departed from the express word of God. 9. Of the word, that it was but a dead Letter written with Pen and Ink, insufficient without traditions, ambiguous without the Interpretation of the Church of Room. 10. Of the Pope, that he was christ his general Vicar upon earth, above Kings, above Princes, above the word of God, greater & of higher Authority then the Apostles.
then euer were laid vpon ye Israelits in Aegypt, their goods were spoiled, their houses ransacked, their liuings forfeited, their lands extended, their bodies imprisoned, themselues martyred, their goods, houses,
then ever were laid upon you Israelites in Egypt, their goods were spoiled, their houses ransacked, their livings forfeited, their Lands extended, their bodies imprisoned, themselves martyred, their goods, houses,
and children ransacked, looke what cursing, what banning, what hangman, what gibbet, what torment, what torture, was able to doe, the Saints of GOD did not onely taste of it,
and children ransacked, look what cursing, what banning, what hangman, what gibbet, what torment, what torture, was able to do, the Saints of GOD did not only taste of it,
and Israel in the Redsea, whose eyes are euermore ouer the righteous, and which is néere enough to al them that cal vpō him faithfully, working their deliuerance when things were most desperate, sometimes by meanes, sometimes without meanes, sometimes against all meanes,
and Israel in the Red sea, whose eyes Are evermore over the righteous, and which is near enough to all them that call upon him faithfully, working their deliverance when things were most desperate, sometime by means, sometime without means, sometime against all means,
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euen he in the aboundant riches of his mercies, hath freed vs from this slauery and tyranny of our consciences, ye Gospel which was defaced, hee hath restored vnto this maruailous light,
even he in the abundant riches of his Mercies, hath freed us from this slavery and tyranny of our Consciences, you Gospel which was defaced, he hath restored unto this marvelous Light,
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the rich, the poore, the learned, the vnlearned, the great mighty men & potentates in the world are become defēdors and maintayners of the same, not onely by their profession and by their word,
the rich, the poor, the learned, the unlearned, the great mighty men & potentates in the world Are become defendors and maintainers of the same, not only by their profession and by their word,
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Know your selues (saith he) what do you not know your selues? so giue me leaue a little to importune, know your selues, what know you not your owne state,
Know your selves (Says he) what do you not know your selves? so give me leave a little to importune, know your selves, what know you not your own state,
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after God in the multitude of his blessings, had giuen vnto you to be gouerned for the space of 45. years vnder the regiment of a most heroical, gratious, vertuous,
After God in the multitude of his blessings, had given unto you to be governed for the Molle of 45. Years under the regiment of a most heroical, gracious, virtuous,
but yet the Lord was not in the wind, Deus in turbine. It pleased not God to haue a temple erected vnto him in his dayes, I thinke it was because hee was a man as Dauid was, a man of Blood.
but yet the Lord was not in the wind, Deus in turbine. It pleased not God to have a temple erected unto him in his days, I think it was Because he was a man as David was, a man of Blood.
After him succéeded K. Edward the 6. & in his daies the very foundations of Popery beganne to be shaken, whereupon sundry violent insurrectiōs were attempted,
After him succeeded K. Edward the 6. & in his days the very foundations of Popery began to be shaken, whereupon sundry violent insurrections were attempted,
& the manifold suspitions of practises abroad, inforced her to carry her Ensigne vnder his bāner whose name is the L. of hosts, onely in the old Testament,
& the manifold suspicions of practises abroad, enforced her to carry her Ensign under his banner whose name is the L. of hosts, only in the old Testament,
and the iust suspitions of Armadoes and inuasions would not permit her to be the small still voice, Sibilus aure tenuis, she found the Gospell professed, by her accompanied by the sword,
and the just suspicions of Armadas and invasions would not permit her to be the small still voice, Sibilus Aure tenuis, she found the Gospel professed, by her accompanied by the sword,
But we haue liued to behold him, who is both the voice and the still voice, Et sibilus, & sibilus aure tenuis, as a voice he giues out behold, The Lambe of God which taketh away the sins of the world, as a still voice he writeth for his word, Beati pacifici. 2. as a voice hee protesteth, This is the way walke in it, turne neither to the right hād, nor to the left, as a stil voice he hath made peace with them that are a far off,
But we have lived to behold him, who is both the voice and the still voice, Et sibilus, & sibilus Aure tenuis, as a voice he gives out behold, The Lamb of God which Takes away the Sins of the world, as a still voice he Writeth for his word, Beati Pacifici. 2. as a voice he protesteth, This is the Way walk in it, turn neither to the right hand, nor to the left, as a still voice he hath made peace with them that Are a Far off,
& with them that are neare, Pacem his qui longe, Pacem his qui prope, as a voice resolueth come of it what may, I & my people wil serue the liuing L. as a stil voice he engraueth, Faciem eo in gētem vnam.
& with them that Are near, Pacem his qui long, Pacem his qui Prope, as a voice resolveth come of it what may, I & my people will serve the living L. as a still voice he engraveth, Face eo in gētem vnam.
for although Henricus rosas, yet Regna Iacobus, as a voice he studieth, he disputeth, he conferreth to make vs al to be of one religion, on god, on faith, on baptisme,
for although Henricus rosas, yet Regna Iacobus, as a voice he studieth, he disputeth, he conferreth to make us all to be of one Religion, on god, on faith, on Baptism,
as a still voice hee laboureth to make vs al to become one nation, Vt fiat vnus pastor et vnum ouile, vnus Rex, vna lex, vnus dux, vna lux, vna ciuitas vna communi•as, omnia sunt vnum inquit Milissus.
as a still voice he Laboureth to make us all to become one Nation, Vt fiat vnus pastor et One ovile, vnus Rex, Una lex, vnus dux, Una lux, Una Cities Una communi•as, omnia sunt One inquit Milissus.
We haue liued therefore to inioy him which is ye voice to enioy him which is the stil voice, et sibilus, et sibilus aure tenuis, the Lord no doubt of it is in the voyce, the Lord is in the still voyce,
We have lived Therefore to enjoy him which is the voice to enjoy him which is the still voice, et sibilus, et sibilus Aure tenuis, the Lord no doubt of it is in the voice, the Lord is in the still voice,
and I giue a reason, for warres, and tumult, and sedition, and faction, and scismaticall contention, is like vnto a Cannon stone, which makes two walles of one,
and I give a reason, for wars, and tumult, and sedition, and faction, and scismaticall contention, is like unto a Cannon stone, which makes two walls of one,
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but peace, and concord, and amitie, and charitie, and vnitie, and vnion, is like vnto Christ the corner stone, which maketh one wall of two, peace and truth in the dayes of Ezechia, we read it, we beléene it, the Gospell and all quietnesse in the daies of King Iames, we haue it, we enioy it, we haue found him therefore of whom the scripture saieth, Rex Pacificus magnificatus est super omnes reges vniuersae terra.
but peace, and concord, and amity, and charity, and unity, and Union, is like unto christ the corner stone, which makes one wall of two, peace and truth in the days of Hezekiah, we read it, we beléene it, the Gospel and all quietness in the days of King James, we have it, we enjoy it, we have found him Therefore of whom the scripture Saith, Rex Pacificus magnificatus est super omnes reges Universae terra.
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I dauve not vp with vntempered morter, neither doe I powre out the precious oyle of flatterie, to breake that head which vnder Christ in his Church is the head of vs all,
I dauve not up with untempered mortar, neither do I pour out the precious oil of flattery, to break that head which under christ in his Church is the head of us all,
& temporall, commonly they goe not farre a sunder, the one is subordinate vnto the other, a good King will take order that there be good priests So Salomon a good king, drpased Abiathar the high priest,
& temporal, commonly they go not Far a sunder, the one is subordinate unto the other, a good King will take order that there be good Priests So Solomon a good King, drpased Abiathar the high priest,
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& set vp Saadoc: so lustinian a godly Emperour, deposed two Bishops of Rome, Siluerius and Vigilius, and anthorised others, the same Iustinian was wont to say, that he had no lesse care of the church of Christ, then of his owne soule:
& Set up Saadoc: so lustinian a godly Emperor, deposed two Bishops of Room, Siluerius and Vigilius, and anthorised Others, the same Iustinian was wont to say, that he had no less care of the Church of christ, then of his own soul:
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and how can Kings serue Christ the King of Kings better, then to prouide for his church a faithfull Ministrie, in that state that the flock is that hath no shepheard to lead it,
and how can Kings serve christ the King of Kings better, then to provide for his Church a faithful Ministry, in that state that the flock is that hath no shepherd to led it,
in such state are mens soules vnlesse they haue the Ministery of Gods word abiding amongst them, you are as children, the Preacher is your nurse, you are as a ship tost with the manifold surges and tempests of this trouble some world, the preacher is your Pilot, safely to conduct you to the barbour of rest, you are as a flock of shéepe, your preacher is your shepheard to lead you from dangerous bogges, to the most wholesome pastures of Gods sacred word.
in such state Are men's Souls unless they have the Ministry of God's word abiding among them, you Are as children, the Preacher is your nurse, you Are as a ship tossed with the manifold surges and tempests of this trouble Some world, the preacher is your Pilot, safely to conduct you to the Barbour of rest, you Are as a flock of sheep, your preacher is your shepherd to led you from dangerous bogs, to the most wholesome pastures of God's sacred word.
and a vertuous Ministery, learned, or else how should he be able to discharge his dutie, to teach, to instruct, to correct, to reprooue, to rebuke, to confute, that the man of God may be made perfect being most absolute to euery good worke,
and a virtuous Ministry, learned, or Else how should he be able to discharge his duty, to teach, to instruct, to correct, to reprove, to rebuke, to confute, that the man of God may be made perfect being most absolute to every good work,
the saying of Gregorie the great is most true, we finde it by experience to be so, culpa Sacerdotis ruina populi, in signification of both these, the Priest had alwayes a Tablet before his breast in the old lawe, in which was written in great letters of gold, Vrim and Thummin, in token that he should be a man, both perfect in life,
the saying of Gregory the great is most true, we find it by experience to be so, culpa Sacerdote ruina People, in signification of both these, the Priest had always a Tablet before his breast in the old law, in which was written in great letters of gold, Urim and Thummim, in token that he should be a man, both perfect in life,
as amongst the best orders that euer were, so also are there some at this day amongst vs, false prophets, deuouring Wolues, wily fores, insatiable dogs, deceitfull workemen, sowers of sedition, vnsauery Salt, idoll pastors, which haue months and speake not,
as among the best order that ever were, so also Are there Some At this day among us, false Prophets, devouring Wolves, wily fores, insatiable Dogs, deceitful workmen, sower's of sedition, unsavoury Salt, idol Pastors, which have months and speak not,
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Ruben amongst the Patriarchs, Saul amongst the Prophets, Nicholas amongst the Diacons, Iudas amongst the Apostles, the diuell amongst the Angels, théeues and murtherers in the Temple of God, abbomination of desolation in the holy place.
Reuben among the Patriarchs, Saul among the prophets, Nicholas among the Diacons, Iudas among the Apostles, the Devil among the Angels, thieves and murderers in the Temple of God, abbomination of desolation in the holy place.
Saint Paul in a like matter of comparatiue contention betwéene him and the false Apostles, was enforced to iustifie his ministery after this sort, they are Hebrews, so am I:
Saint Paul in a like matter of comparative contention between him and the false Apostles, was Enforced to justify his Ministry After this sort, they Are Hebrews, so am I:
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so may I say, and most iustly say, betwéene them and vs, they haue skill in the tongues, Hebrew, Greeke, and Latin, they haue read the Counsels, the Fathers, the Schoolemen, the Ecclesiasticall Histories; so haue we:
so may I say, and most justly say, between them and us, they have skill in the tongues, Hebrew, Greek, and Latin, they have read the Counsels, the Father's, the Schoolmen, the Ecclesiastical Histories; so have we:
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as though we had more then sufficient to liue vpon, our ship is tossed betwéene two dangerous gulphes, Scylla and Charibdis. Aram before, the Philistines behind, the Papists séeke our liues, the Atheists séeke our liuings, our Preachers now adayes, say they are no better then Paul, then Peter, then Iames, which were poore men, pouertie with them is a commendable estate, with like deuotion as Iudas did, what néedeth this waste saith he, this might haue béene sould for much,
as though we had more then sufficient to live upon, our ship is tossed between two dangerous gulfs, Scylla and Charybdis. Aram before, the philistines behind, the Papists seek our lives, the Atheists seek our livings, our Preachers now adays, say they Are no better then Paul, then Peter, then James, which were poor men, poverty with them is a commendable estate, with like devotion as Iudas did, what needeth this waste Says he, this might have been should for much,
The world hath béene disposed to make themselues sport with men of the Church, as Dionysius did by Iupiters Idoll, who comming into the Temple of Apollo, and finding Iupiter cloathed with a very stately riche pale of golde, takes it away cleane off from his shoulders,
The world hath been disposed to make themselves sport with men of the Church, as Dionysius did by Iupiters Idol, who coming into the Temple of Apollo, and finding Iupiter clothed with a very stately rich pale of gold, Takes it away clean off from his shoulders,
Afterwards, finding Aesculapius his sonne, set out for the ornament of his person, with a very faire goodly long heard of gould, playes the Barber with him, shaues him roundly, O sir saith he, you are but a yong man, there is no reason that you should haue a beard, your father hath none.
Afterwards, finding Aesculapius his son, Set out for the ornament of his person, with a very fair goodly long herd of gold, plays the Barber with him, shaves him roundly, Oh sir Says he, you Are but a young man, there is no reason that you should have a beard, your father hath none.
the land and yeerely reuenues which our auncestors of renowned memory haue bestowed vpon churches fréely for the maintainance of good learning and lawes, is now altogether taken away from vs, the good vse of them,
the land and yearly revenues which our Ancestors of renowned memory have bestowed upon Churches freely for the maintenance of good learning and laws, is now altogether taken away from us, the good use of them,
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for ye euil abuse sake, this pale of gold was too heauy for our shoulders, a garment rather of Linsiwolsye must become vs better, I would God they had giuen vs for it either linnen or wollen,
for you evil abuse sake, this pale of gold was too heavy for our shoulders, a garment rather of Linsiwolsye must become us better, I would God they had given us for it either linen or woollen,
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for then we should haue seene by the way of exchange to haue had something, they haue taken away al stone, timber, lead, yron, glasse, mannors and lands,
for then we should have seen by the Way of exchange to have had something, they have taken away all stone, timber, led, iron, glass, manors and Lands,
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yet so nearely cropt and shorne, and wot you by whom? forsooth by their shéepe, there is one abuse added more to those 12. abuses, which S. Augustine noted in his time, Senex sine moribus &c. The shéepe most monstrously and most vnnaturally haue flieced and shorne their shepheards.
yet so nearly cropped and shorn, and wot you by whom? forsooth by their sheep, there is one abuse added more to those 12. Abuses, which S. Augustine noted in his time, Senex sine moribus etc. The sheep most monstrously and most unnaturally have flieced and shorn their shepherds.
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The whole body of the Cleargie of this land whom our ancestors before vs had endued with very great and sufficient liuings for the maintenance of themselues and reliefe of others, whom also these men might haue spared,
The Whole body of the Clergy of this land whom our Ancestors before us had endued with very great and sufficient livings for the maintenance of themselves and relief of Others, whom also these men might have spared,
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and some they haue impropriated from them and appropriated to them selues, what by prodigality on way and Simony another way, the 2. horsleaches daughters, which crie out, giue giue, the faces of the poore cleargie of this land haue bene so grinded,
and Some they have impropriated from them and appropriated to them selves, what by prodigality on Way and Simony Another Way, the 2. Horseleeches daughters, which cry out, give give, the faces of the poor Clergy of this land have be so grinded,
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and grated, that after so many years past, that we haue had Kings to be our noursing fathers and Quéenes to be our noursing mothers, we may begin with S. Paul in ye Primitiue Church to make tents ye residue of the palmer woorme hath the cankerworme eaten,
and grated, that After so many Years past, that we have had Kings to be our nursing Father's and Queens to be our nursing mother's, we may begin with S. Paul in you Primitive Church to make tents you residue of the palmer worm hath the cankerworm eaten,
and the residue of the cankerworme hath the grashopper eaten, and the residue of the Grashopper hath the Caterpiller eaten, all men sées this to be most true, which now I make bold to deliuer to this mightie presence, many find it, some féele it, few will speake it, no man goeth about to redresse it.
and the residue of the cankerworm hath the grasshopper eaten, and the residue of the Grasshopper hath the Caterpillar eaten, all men sees this to be most true, which now I make bold to deliver to this mighty presence, many find it, Some feel it, few will speak it, no man Goes about to redress it.
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Only that most deuout, and religious act against the deminution of the possessions of Archbishopricks, and Bishopricks (O King) procéeding on from your most royall munificence,
Only that most devout, and religious act against the diminution of the possessions of Archbishoprics, and Bishoprics (Oh King) proceeding on from your most royal munificence,
and princely pietie and care, hath made a stop and a stay against all future sacrileges, alienations, depredations, honors, hereditaments & possession of the Church:
and princely piety and care, hath made a stop and a stay against all future sacrileges, alienations, depredations, honours, hereditaments & possession of the Church:
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for this cause shall the holy Vrim and Thummim of Leui shine refreshed, out of ye most gratious heāes of the light of your charitie, his deuotion shall ascend swéeter then any incense in the presence of God, continually to entreat for you, Habes enim multos intercessores, his prayers shall be as so many Legions of angells euerlastingly to gard you, against all plots and practizes, against all treasons and treacheries, the naked loynes of the poore shall blesse him, I meane Leui being couered with his fléece, the emptie bellies shall blesse him, I meane Leui, being filled with his morsells,
for this cause shall the holy Urim and Thummim of Levi shine refreshed, out of the most gracious heanes of the Light of your charity, his devotion shall ascend Sweeten then any incense in the presence of God, continually to entreat for you, Habes enim multos intercessores, his Prayers shall be as so many Legions of Angels everlastingly to guard you, against all plots and practises, against all treasons and Treacheries, the naked loins of the poor shall bless him, I mean Levi being covered with his fleece, the empty bellies shall bless him, I mean Levi, being filled with his morsels,
He raigneth vnprofitablie, which is horne and deserueth not to raigne, saith the golden-mouthed Chrisostome, but he that commeth vnto vs in a double right of nature and so much grace;
He Reigneth unprofitably, which is horn and deserves not to Reign, Says the Golden-mouthed Chrysostom, but he that comes unto us in a double right of nature and so much grace;
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After that he saw that he could not induce Balaim to curse Gods people, he deuised a new stratageme by the daughters of Moab, suborned some of them thorow their wanton allurements, to entice the children of Israel to cōmit first fornication with them,
After that he saw that he could not induce Balaim to curse God's people, he devised a new stratagem by the daughters of Moab, suborned Some of them thorough their wanton allurements, to entice the children of Israel to commit First fornication with them,
or any humane nature, but from the deuill and his Angels, for séeing their doctrine is a doctrine of deuils, it followes accordingly, that their deuises, be the deuises of deuils,
or any humane nature, but from the Devil and his Angels, for seeing their Doctrine is a Doctrine of Devils, it follows accordingly, that their devises, be the devises of Devils,
& pastiming, these men, worse then their father the deuill, would haue blowne vp the Parliament house men being assembled together to do good, the King, the state, the Cleargie, the nobility the gentry, the commonalty, all beeing assembled together in one to set downe wholesome lawes,
& pastiming, these men, Worse then their father the Devil, would have blown up the Parliament house men being assembled together to do good, the King, the state, the Clergy, the Nobilt the gentry, the commonalty, all being assembled together in one to Set down wholesome laws,
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The Poets fayne of Cerberus the Dogge of hell, that he is a Dogge of many heads and we read of Hydra the Serpent that he is a Serpent of many heads, which beeing cut off spring vp againe as fast as they bee cutts off.
The Poets fain of Cerberus the Dog of hell, that he is a Dog of many Heads and we read of Hydra the Serpent that he is a Serpent of many Heads, which being Cut off spring up again as fast as they be cuts off.
Treason the very Dogge of hell, the verye head of Satanas, the old subtill Serpent is like vnto Hydra a Serpent of many heads, which béeing cutte off, springs vp againe as fast as they be cut off.
Treason the very Dog of hell, the very head of Satanas, the old subtle Serpent is like unto Hydra a Serpent of many Heads, which being Cut off, springs up again as fast as they be Cut off.
or rather seare them vp in these last Traytors, that they neuer spring vp againe, and if they doe, let them know there is a decrée against them more firme,
or rather sear them up in these last Traitors, that they never spring up again, and if they do, let them know there is a Decree against them more firm,
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& brimslone of the Locusts of hell, I meane the Iesuit the fouls Puritant Papist, remeber it therefore to al kind of circumstances, remember the place, they would haue blowne vp the Parliament house, a place next the Temple consecrated to holinesse:
& brimslone of the Locusts of hell, I mean the Iesuit the fouls Puritant Papist, Remember it Therefore to all kind of Circumstances, Remember the place, they would have blown up the Parliament house, a place next the Temple consecrated to holiness:
& against their deuises, & against their designes, then yt pillers of Hercules, as Gregorie Nazienzen of his orations against Iulian the ranagate, Hanc a me habes sempiternae ignominiae columnū Herculeis columnis sublimiorem & insigniorē, so let this wickednes of theirs stād against them more durable,
& against their devises, & against their designs, then that pillars of Hercules, as Gregory Nazianzen of his orations against Iulian the ranagate, Hanc a me habes sempiternae ignominiae columnū Herculeis columnis sublimiorem & insigniorē, so let this wickedness of theirs stand against them more durable,
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then the pillar of Absolō, then the tower of Babel, then the pillars of Hercules, then the black Marble pillar in Paris, then all the Pyramides of Aegypt, to what end? marry to make them stinke in the nostrils of them that are liuing,
then the pillar of Absolō, then the tower of Babel, then the pillars of Hercules, then the black Marble pillar in paris, then all the Pyramids of Egypt, to what end? marry to make them stink in the nostrils of them that Are living,
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for as old Origen saith, God were not omnipotently good, vnlesse he were able to draw good out of euill, Malitiam deus non fecit, sed factam vtitur ea ad necessarias causas, so it may stand with the good and Christian policie, to vse these wicked actions of disloyall men, to make more sure preseruatiues,
for as old Origen Says, God were not omnipotently good, unless he were able to draw good out of evil, Malitiam deus non fecit, sed factam vtitur ea ad necessarias causas, so it may stand with the good and Christian policy, to use these wicked actions of disloyal men, to make more sure preservatives,
Serpentum venena depelli medicamentis confectis exserpentibus perhibent, which speake not bloudily to incense, for what hath the pulpit to do with strangling of bloud? and I know that this presence before whom I stand, resembleth vpon earth the mercy seat of God,
Serpentum Venena depelli medicamentis confectis exserpentibus perhibent, which speak not bloodily to incense, for what hath the pulpit to do with strangling of blood? and I know that this presence before whom I stand, resembles upon earth the mercy seat of God,
Notwithstanding, so many plots defeated, and so many deliuerances, deliuerance vpon deliuerance, wrought vpon this a most memorable day of the wéeke, make the King as confident as a Lion,
Notwithstanding, so many plots defeated, and so many Deliverances, deliverance upon deliverance, wrought upon this a most memorable day of the Week, make the King as confident as a lion,
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and as the hand writing appearing vnto Baltasar, prognosticated ruine and destruction vnto him, so a hand writing comming from their selues, hath wrought confusion vnto their plotte,
and as the hand writing appearing unto Balthasar, prognosticated ruin and destruction unto him, so a hand writing coming from their selves, hath wrought confusion unto their plot,
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As touching the answer of Balaim to Balaac it was this, Though Balaac would giue me this house full of gold & siluer, I connot passe the cōmandement of the lord,
As touching the answer of Balaim to Balaam it was this, Though Balaam would give me this house full of gold & silver, I connote pass the Commandment of the lord,
and not the tayle he hath sent a faintnes into the hearts of our enemies & sorrow vpon the inhabitants of Palestina, the L. hath made vs plenteous in goods, we haue lent vnto others,
and not the tail he hath sent a faintness into the hearts of our enemies & sorrow upon the inhabitants of Palestine, the L. hath made us plenteous in goods, we have lent unto Others,
In ye fatnes of the earth & the fertility of a plentiful soile, we eate our bread in plentiousnes & are fully satisfied, the lord hath blessed vs at home,
In you fatness of the earth & the fertility of a plentiful soil, we eat our bred in plentiousnes & Are Fully satisfied, the lord hath blessed us At home,
as the Cedar trees by the riuers of water, and therefore we care not although the Pope curse vs, the more ye pope doth curse vs, the more the L. doth blesse vs,
as the Cedar trees by the Rivers of water, and Therefore we care not although the Pope curse us, the more you pope does curse us, the more the L. does bless us,
& therefore no doubt the L. doth blesse vs, because the pope doth curse vs. All the woorkes of God are done (how soeuer they bée done in mercie or in iustice) to the honor of Gods glory.
& Therefore no doubt the L. does bless us, Because the pope does curse us All the works of God Are done (how soever they been done in mercy or in Justice) to the honour of God's glory.
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Now the end why he hath done these and more then these for vs, is that we may know the righteousnes of the Lord, how good and gracious our God is to vs, that hée hath not immeasurably grieued vs aboue that we can conueniently beare, that he hath kept vs frō the noysomnes of pestilence, biting téeth of famine,
Now the end why he hath done these and more then these for us, is that we may know the righteousness of the Lord, how good and gracious our God is to us, that he hath not immeasurably grieved us above that we can conveniently bear, that he hath kept us from the noysomnes of pestilence, biting tooth of famine,
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& violence of sword, that he hath fréed vs from the bondage & slauery of our consciences, in comparison whereof the making of bricke in Egipt had bin very tollerable, that he hath giuen vs a most milde, a most peaceable & a most religious Moyses to gouerne vs;
& violence of sword, that he hath freed us from the bondage & slavery of our Consciences, in comparison whereof the making of brick in Egypt had been very tolerable, that he hath given us a most mild, a most peaceable & a most religious Moses to govern us;
and that he hath turned the curse of Balaim into blessngs, and hath done for vs more then for any other nation vnder heauen, all this hee hath done that we may know the righteousnes of the Lord.
and that he hath turned the curse of Balaim into blessngs, and hath done for us more then for any other Nation under heaven, all this he hath done that we may know the righteousness of the Lord.
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why should God thus hem vs in on euery side? why should he set vs still as a signet on his right hād? why should he thus tender vs as the apple of his eye? why should he deale otherwise with vs then with ye rest of the nations? our part, our messe, hath bin Beniamins messe, fiue times asmuch as ye rest of our brethren.
why should God thus hem us in on every side? why should he Set us still as a signet on his right hand? why should he thus tender us as the apple of his eye? why should he deal otherwise with us then with you rest of the Nations? our part, our mess, hath been Benjamites mess, fiue times as as you rest of our brothers.
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or despise we the riches of the bountifulnes and patience, and long sufferance of God, not knowing that the bountifulnes of God leadeth vs to repentance? or if not so? I feare me he may say of vs as heretofore he did say of thē, he that should haue bin vpright when he waxed fat sporned with his héele thou art fatte thou art grosse, thou art loaden with fatnes, therefore they forsooke.
or despise we the riches of the bountifulness and patience, and long sufferance of God, not knowing that the bountifulness of God leads us to Repentance? or if not so? I Fear me he may say of us as heretofore he did say of them, he that should have been upright when he waxed fat sporned with his heel thou art fat thou art gross, thou art loaded with fatness, Therefore they forsook.
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and continuance hitherto hath bin thou O Lord hast sent forth strength for vs, stablish the thing which thou hast wrought in vs for thy temple sake, O Lord God at Ierusalem. O giue saluation vnto Israel out of Sion, & perpetuate the same, kéepe vs,
and Continuance hitherto hath been thou Oh Lord hast sent forth strength for us, establish the thing which thou hast wrought in us for thy temple sake, Oh Lord God At Ierusalem. Oh give salvation unto Israel out of Sion, & perpetuate the same, keep us,
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If it be thy will from the noysomnes of Pestilence that it neuer infect vs, from the biting teeth of famine, that they neuer deuour vs, from the violence of Sword that it neuer come neere vs,
If it be thy will from the noysomnes of Pestilence that it never infect us, from the biting teeth of famine, that they never devour us, from the violence of Sword that it never come near us,
so keepe vs good lord we pray thee, in this freedome & liberty of the gospel which we al enioy vnder our milde Moyses, that hee may long raigne ouer vs vnder a faithfull cleargie, that they may carefully instruct vs. O let yt malice of ye wicked come once to an end, the pestilent deuises of Balaac, and the deuilish imprecations of Balaim, and blesse thou thy people:
so keep us good lord we pray thee, in this freedom & liberty of the gospel which we all enjoy under our mild Moses, that he may long Reign over us under a faithful Clergy, that they may carefully instruct us Oh let that malice of the wicked come once to an end, the pestilent devises of Balaam, and the devilish imprecations of Balaim, and bless thou thy people:
euen for thy deare sonnes sake, vnto whom with the holy and blessed spirit, 3. persons in Trinity, one God in vnity, be rendred all power, dominion, glory, maiestie,
even for thy deer Sons sake, unto whom with the holy and blessed Spirit, 3. Persons in Trinity, one God in unity, be rendered all power, dominion, glory, majesty,
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for that it promised all, and excluded nothing, more certaine, for that he promiseth which neuer deceiued, Dabit vobis, what so frée as gift? most high and excellent,
for that it promised all, and excluded nothing, more certain, for that he promises which never deceived, Dabit vobis, what so free as gift? most high and excellent,
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Out of the coafer the treasure may be taken, the coafer is as it were the Father, the treasure is all grace, quicquid: the Key in nomine meo, will open to this treasure.
Out of the coffer the treasure may be taken, the coffer is as it were the Father, the treasure is all grace, quicquid: the Key in nomine meo, will open to this treasure.
Therefore that yée pray, and pray effectually in your prayers. 1. Know whom you are to aske. 2. What things you are to aske. 3. And what maner you are to aske. 1. Whom you must aske, the father, petite patrem. 2. What things you must aske, quid, or quicquid, that which is worthy of the name of a thing. 3. In what maner, in nomine meo, in the sonnes name:
Therefore that the pray, and pray effectually in your Prayers. 1. Know whom you Are to ask. 2. What things you Are to ask. 3. And what manner you Are to ask. 1. Whom you must ask, the father, petite patrem. 2. What things you must ask, quid, or quicquid, that which is worthy of the name of a thing. 3. In what manner, in nomine meo, in the Sons name:
of euery one of these, and first of the person whom we must aske, and that is the father, petite patrem. The most mercifull name of father in holy Scripture, giueth vs many things to vnderstand in God, to wit, assentialitie, eternitie, antiquitie. 1. Generation, spiration, production. 2. Predestination, prouidence, gouernment. 3. Creation, disposition, distinction. 4. Adoption, guvernation, education. 5. Instruction, redargution, correction, many more remaine.
of every one of these, and First of the person whom we must ask, and that is the father, petite patrem. The most merciful name of father in holy Scripture, gives us many things to understand in God, to wit, assentialitie, eternity, antiquity. 1. Generation, spiration, production. 2. Predestination, providence, government. 3. Creation, disposition, distinction. 4. Adoption, guvernation, education. 5. Instruction, redargution, correction, many more remain.
But principally in asking graces, the name of father implieth two things, which we ought alwayes to set before our eyes in prayer, to wit, the power of God,
But principally in asking graces, the name of father Implies two things, which we ought always to Set before our eyes in prayer, to wit, the power of God,
Therefore these two conceits of power and will, of might & mercie, Mary Magdalen had when she prayed in the behalfe of her brother Lazarus. Lord, he whom thou louest is sick:
Therefore these two conceits of power and will, of might & mercy, Marry Magdalen had when she prayed in the behalf of her brother Lazarus. Lord, he whom thou love is sick:
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These two conceits of power and will, the Leaper had when he prayed, Lord if thou wilt thou canst make me cleane, vis, there is the will: potes, there is the power:
These two conceits of power and will, the Leaper had when he prayed, Lord if thou wilt thou Canst make me clean, vis, there is the will: potes, there is the power:
And as touching the power, who is more able then the father. 1. The father can do euery thing in his sonne. 2. The father of the houshold in the familie. 3. The father of heauen in heauen. 4. The father of the world in the world. 5. The father of all can do euery thing in all.
And as touching the power, who is more able then the father. 1. The father can do every thing in his son. 2. The father of the household in the family. 3. The father of heaven in heaven. 4. The father of the world in the world. 5. The father of all can do every thing in all.
And as touching the will, who loueth more then a father, and what naturall father so much as our spirituall and heauenly father? If you being euill (saith our Sauiour Christ) can giue your children good things,
And as touching the will, who loves more then a father, and what natural father so much as our spiritual and heavenly father? If you being evil (Says our Saviour christ) can give your children good things,
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Wherefore as the wittie Bées, when they go about to make their swéete hony-combes, licke first vpon the swéetest flowers of the fields and gardens of the world,
Wherefore as the witty Bees, when they go about to make their sweet Honeycombs, lick First upon the Sweetest flowers of the fields and gardens of the world,
and then carry the swéete ioyce into their hiues, so before you enter to your prayers, fixe your cogitations vpon these two swéet flowers of power and loue, which you finde in the name of the father,
and then carry the sweet joyce into their hives, so before you enter to your Prayers, fix your cogitations upon these two sweet flowers of power and love, which you find in the name of the father,
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The consideration of these two things, will bréed in vs two other things, 1. humilitie, out of the consideratiō of the power of a father. 2. Confidence out of the consideration of the loue of a father.
The consideration of these two things, will breed in us two other things, 1. humility, out of the consideration of the power of a father. 2. Confidence out of the consideration of the love of a father.
A most potent father, but to so great mightinesse what profound humilitie will be sufficient. The Prophet Dauid, to humble himselfe in his Prayers, sometimes reckoneth vp his naturall defects, as where he saith:
A most potent father, but to so great mightiness what profound humility will be sufficient. The Prophet David, to humble himself in his Prayers, sometime Reckoneth up his natural defects, as where he Says:
O poore wretched miserable beggers that we are, that which a great King said of himselfe may be said of any, Ego autē mendicus sum, let vs aske then as beggers, acknowledging our déepe sores & wounds of sin crauing like beggers knéeling like beggers, following like beggers, importaning like beggers, let vs aske the father, petite patrē, let vs aske yt father we great renerence euen for this,
O poor wretched miserable beggars that we Are, that which a great King said of himself may be said of any, Ego autē Beggar sum, let us ask then as beggars, acknowledging our deep sores & wounds of since craving like beggars kneeling like beggars, following like beggars, importaning like beggars, let us ask the father, petite patrē, let us ask that father we great Reverence even for this,
because he is a father of great power, aske the father we great cōfidence, because he is a father of much merey, Pater misericordiarum, Confidence and assurance in asking graces, is the only strength & marrow as it were of all our prayers,
Because he is a father of great power, ask the father we great confidence, Because he is a father of much Mercy, Pater Misericordiarum, Confidence and assurance in asking graces, is the only strength & marrow as it were of all our Prayers,
therefore fulfill thy word vnto thy seruant, Vt in sermonibus tuis iustificeris. 4. Can my faults, can my defects, can my vanities set a barre against me,
Therefore fulfil thy word unto thy servant, Vt in sermonibus tuis iustificeris. 4. Can my Faults, can my defects, can my vanities Set a bar against me,
and the father? I set against my faults the mercy of the father, against my defects the merits of the sonne, against my vanities, the inward comfort and consolation of the holy Ghost,
and the father? I Set against my Faults the mercy of the father, against my defects the merits of the son, against my vanities, the inward Comfort and consolation of the holy Ghost,
and therefore I implore, I beséech, I intreat I importune, I am instant, in season and out of season onely let not my heart condemne mee of any soule or grosse thing,
and Therefore I implore, I beseech, I entreat I importune, I am instant, in season and out of season only let not my heart condemn me of any soul or gross thing,
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Haue you euer marked that when you would looke vpon the sunne, your eyes béeing not able to behold so great a light, yee vse the defence of your hands,
Have you ever marked that when you would look upon the sun, your eyes being not able to behold so great a Light, ye use the defence of your hands,
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and the same sunne causeth the reflection of a shadow from both your hands vnto your breasts, I must tell you, God the Father is the true bright cleare sunne,
and the same sun Causes the reflection of a shadow from both your hands unto your breasts, I must tell you, God the Father is the true bright clear sun,
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vnto whom you may not approach with so confident an eye to aske graces, without the interposition of these two hands of power and leue, which you haue in the name of Father,
unto whom you may not approach with so confident an eye to ask graces, without the interposition of these two hands of power and leave, which you have in the name of Father,
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and out of the consideration of the loue of the Father riseth confidence, these are 2. legges, 2. armes, 2. wings which will carry vs into heauen, two things very néedefull and necessary in our prayers,
and out of the consideration of the love of the Father Riseth confidence, these Are 2. legs, 2. arms, 2. wings which will carry us into heaven, two things very needful and necessary in our Prayers,
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But to rise a point higher, from the person whom we must aske, to the thing what wee must aske, what may we aske, nap what thing may we not be bould to aske? Si quid, si quid, without any limitation, quicquid, quicquid, without any determination.
But to rise a point higher, from the person whom we must ask, to the thing what we must ask, what may we ask, nap what thing may we not be bold to ask? Si quid, si quid, without any limitation, quicquid, quicquid, without any determination.
as much as you heare, as much you can belecue, as much as you can hope for, all this may you aske, temporall things for the world, spirituall things for the soule, corporall things for the bodye, eternall things for glory, all this may you aske.
as much as you hear, as much you can belecue, as much as you can hope for, all this may you ask, temporal things for the world, spiritual things for the soul, corporal things for the body, Eternal things for glory, all this may you ask.
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and to the reason, we may aske all of him, which can giue all, we may aske all of him which will giue all, voluntate labiorum non fraudabo te, saith God, I will not defraude the desire of thy lippes, you may aske all therefore,
and to the reason, we may ask all of him, which can give all, we may ask all of him which will give all, voluntate Labiorum non fraudabo te, Says God, I will not defraud the desire of thy lips, you may ask all Therefore,
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for Cattell and bruite beasts, nature hath prouided foode and sustenance, and many getteth it only by his work and labour God hath clothed beasts which skinnes,
for Cattle and bruit beasts, nature hath provided food and sustenance, and many gets it only by his work and labour God hath clothed beasts which skins,
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and téeth and cloues, man onely is borne disarmed in all, the open ayre hurteth not them, man scarce defendeth himselfe with houses and buildinges, the life of all other things is quiet and secure,
and tooth and cloves, man only is born disarmed in all, the open air hurteth not them, man scarce defendeth himself with houses and buildings, the life of all other things is quiet and secure,
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but man requesteth, these Creatures vse no praiers, man praieth, now if by this meane of praier, hée may get, all what soeuer is behoueable for him, quicquid petiaritis, who can be more rich,
but man requesteth, these Creatures use no Prayers, man Prayeth, now if by this mean of prayer, he may get, all what soever is behoueable for him, quicquid petiaritis, who can be more rich,
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so that it bée quid, that is worthye of the name of a thing, now hée that prayeth God will further him in his sinnes, prayeth not for quid, but for nihil, Sine ipso factum est nihil, God made not sinne,
so that it been quid, that is worthy of the name of a thing, now he that Prayeth God will further him in his Sins, Prayeth not for quid, but for nihil, Sine ipso factum est nihil, God made not sin,
Againe, note farther, not onely hée that asketh not quid, receiueth not quid, but hée that asketh nihil, receiueth nihil, hée that asketh nothing, receiueth nothing, he that asketh sinne, receiueth sinne,
Again, note farther, not only he that asks not quid, receiveth not quid, but he that asks nihil, receiveth nihil, he that asks nothing, receiveth nothing, he that asks sin, receiveth sin,
for in asking a sinne, he committeth a new sinne, and so his very prayers are turned into sinne, according to that in the Psalme, Fiat oratio eius in peccatum, Let his praier be turned into sinne.
for in asking a sin, he Committeth a new sin, and so his very Prayers Are turned into sin, according to that in the Psalm, Fiat oratio eius in peccatum, Let his prayer be turned into sin.
In an other sense doth Gregory the great expound this word, this word quicquid, as si quid, that is, that ye aske quid, & not quale, that is, that ye aske substances & not accidents, that is, that ye aske substantiall things,
In an other sense does Gregory the great expound this word, this word quicquid, as si quid, that is, that you ask quid, & not quale, that is, that you ask substances & not accidents, that is, that you ask substantial things,
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for all these corporall and worldly things beeing compared to spirituall and eternall things, are not quid, but quale, vanities, toyes, leaues, trifles, shadows, smoke,
for all these corporal and worldly things being compared to spiritual and Eternal things, Are not quid, but quale, vanities, toys, leaves, trifles, shadows, smoke,
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the rich men of this world haue slept their sléepe, & found nothing, for their bodies must to the earth, their riches to the world, their soules to iudgment,
the rich men of this world have slept their sleep, & found nothing, for their bodies must to the earth, their riches to the world, their Souls to judgement,
3. Or nothing for this cause, because they neuer satiate or content the soule, for the soule hauing receiued many of them, desireth still to receiue more of them,
3. Or nothing for this cause, Because they never satiate or content the soul, for the soul having received many of them, Desires still to receive more of them,
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The eye is not satisfied with seeing, nor the eare with hearing. Can honors satiate the soule, many great honours were vnto Hamon, and yet he is discontented in respect of Mardochay. All this can nothing auaile me, saith he, as long as I see Mardochaie the Iew sitting at the Kings gate.
The eye is not satisfied with seeing, nor the ear with hearing. Can honours satiate the soul, many great honours were unto Hamon, and yet he is discontented in respect of Mardochay. All this can nothing avail me, Says he, as long as I see Mardochaie the Iew sitting At the Kings gate.
Can humane learning, can learning satiate the soule? the Philosophers excelled in this, yet Saint Paul obbraideth them, where is the scribe, where is the learned, where is the disputer of this world, is not the wisdome of this world foolishnesse before God can territories, can dominions, can Empires, satiate the soule? Alexander hearing that there were thrée worlds wéept bycause he had got but one of them of whome this verse was made.
Can humane learning, can learning satiate the soul? the Philosophers excelled in this, yet Saint Paul obbraideth them, where is the scribe, where is the learned, where is the disputer of this world, is not the Wisdom of this world foolishness before God can territories, can Dominions, can Empires, satiate the soul? Alexander hearing that there were thrée world's wéept Because he had god but one of them of whom this verse was made.
For de opibus praua, of riches comes wicked thinges, de voluptatibus turpia, of pleasures comes filthie things, de honoribus vana, of honors comes vaine thinges, all tends to that which the Prophet Ieremie an eye witnesse saw, aspexi terram et ecce erat inanis & nihil, I bebeld the whole face of the earth and behold it was emptie and nothing, emptie,
For de opibus Praua, of riches comes wicked things, de voluptatibus Turpia, of pleasures comes filthy things, de honoribus Vana, of honours comes vain things, all tends to that which the Prophet Ieremie an eye witness saw, aspexi terram et ecce erat inanis & nihil, I bebeld the Whole face of the earth and behold it was empty and nothing, empty,
these are not the essentiall quid, but the accidental quale, nay they are nothing in comparison of the true quid, heare the censure of the wisest King, diuitias nihil duxi in comparatione illius, I estéeme riches nothing in comparison of wisdome,
these Are not the essential quid, but the accidental quale, nay they Are nothing in comparison of the true quid, hear the censure of the Wisest King, Riches nihil duxi in comparation Illius, I esteem riches nothing in comparison of Wisdom,
& bettering of our soules, for that petition for temporall things, Panem nostrum quotidianum da nobis, hath alwayes a reference to the other petitions for grace and glory:
& bettering of our Souls, for that petition for temporal things, Bread nostrum quotidian da nobis, hath always a Referente to the other petitions for grace and glory:
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idueniat regnum tuum, fiat voluntas tua, to shut vp all in one, if ye aske that which is euill, you sinne and aske nothing, in that ye aske that which is worse then nothing,
idueniat Kingdom tuum, fiat Voluntas tua, to shut up all in one, if you ask that which is evil, you sin and ask nothing, in that you ask that which is Worse then nothing,
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you aske that which by good vsage may be made quid, although in it selfe it be not the true quid, for as a wittie Schooleman saith, Temporall things stand as things indifferent betwéene quid and nihil, the good vsage of them makes them to be quid, the bad vsage of them brings them to nihil, for as holy Barnard saieth;
you ask that which by good usage may be made quid, although in it self it be not the true quid, for as a witty Schoolman Says, Temporal things stand as things indifferent between quid and nihil, the good usage of them makes them to be quid, the bad usage of them brings them to nihil, for as holy Barnard Saith;
Vsus eorum bonus, abi sus malus, sollicitudo peicr, questus turpior, the vse of them is good, the abuse of them is naught, ouer much care to get them is worse,
Vsus Their bonus, abi sus malus, sollicitudo peicr, questus turpior, the use of them is good, the abuse of them is nought, over much care to get them is Worse,
but the best way is alwayes to aske that which is quid, which is worthy of the name of a thing. Foure things may we aske which are the true quid: to wit, Remission of sinnes, Grace, Perseuerance, and Glorie:
but the best Way is always to ask that which is quid, which is worthy of the name of a thing. Foure things may we ask which Are the true quid: to wit, Remission of Sins, Grace, Perseverance, and Glory:
for remission of sinnes, Lord saue thy people: for grace, And blesse thine inheritance: for perseuerance, And gouerne them: for glorie, And lift them vp for euer.
for remission of Sins, Lord save thy people: for grace, And bless thine inheritance: for perseverance, And govern them: for glory, And lift them up for ever.
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Two things yée may aske which are the true quid, to eschew euill, and doe good, Declinare a malo, facere bonum, What will yée that the quid be one and singular? Heare the Prophet Dauid, Ʋnum petij a Domino, One thing haue I desired of the Lord,
Two things the may ask which Are the true quid, to eschew evil, and do good, Declinare a Malo, facere bonum, What will the that the quid be one and singular? Hear the Prophet David, Ʋnum petij a Domino, One thing have I desired of the Lord,
and I will not cease to require the same, that I may dwell in the house of the Lord, to behold the beautie of his countenance, and to visit his Temple:
and I will not cease to require the same, that I may dwell in the house of the Lord, to behold the beauty of his countenance, and to visit his Temple:
and they that lead many vnto righteousnesse, shall shine as the starres for euer & euer, 2. if with a long and healthfull life, here shall be healthfull eternitie,
and they that led many unto righteousness, shall shine as the Stars for ever & ever, 2. if with a long and healthful life, Here shall be healthful eternity,
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and euerlasting sanitie, for the bodies of the Saints shall liue for euer, and their health is from the Lord. 3. If for fulnesse and satietie, here the Saints of God shall be made drunken with the riuers of Paradice, they shall bée filled with the beautie of Gods countenance. 4. if for concord or charitie? here the Saints of God shall loue God better then themselues,
and everlasting sanity, for the bodies of the Saints shall live for ever, and their health is from the Lord. 3. If for fullness and satiety, Here the Saints of God shall be made drunken with the Rivers of Paradise, they shall been filled with the beauty of God's countenance. 4. if for concord or charity? Here the Saints of God shall love God better then themselves,
for as God can doe all things whatsoeuer he will by himselfe, so they shall doe all whatsoeuer they will thorough God. 6. If with honour and dignitie, here God shall make his faithfull seruants, honours ouer much,
for as God can do all things whatsoever he will by himself, so they shall do all whatsoever they will through God. 6. If with honour and dignity, Here God shall make his faithful Servants, honours over much,
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and each of them hauing imprinted vpon them sondry letters, vntill you turne them forward and backward, in such sort, that the straight line do direct to euery letter, it is impossible that the order of opening shold be disclosed or that drawne out which is fast inclosed.
and each of them having imprinted upon them sundry letters, until you turn them forward and backward, in such sort, that the straight line do Direct to every Letter, it is impossible that the order of opening should be disclosed or that drawn out which is fast enclosed.
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so sayth Saint Iames, Euery good and perfect gift commeth from aboue, and proceedeth from the Father of lights, howbeit as Saint Paul saith, He dwelleth in the light which no man can attaine vnto to discouer him, therefore vnto vs,
so say Saint James, Every good and perfect gift comes from above, and Proceedeth from the Father of lights, howbeit as Saint Paul Says, He dwells in the Light which no man can attain unto to discover him, Therefore unto us,
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and to open all the treasure inclosed in him, behold the straight line, behold the true letter, Petite in nomine meo, aske in Christs name, and you shall obtaine.
and to open all the treasure enclosed in him, behold the straight line, behold the true Letter, Petite in nomine meo, ask in Christ name, and you shall obtain.
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when as we aske nothing else, but that which appertaineth to saluation, S. Austine saith, that then we aske in the name of Christ, which signifieth annointed when as we are annointed in the faith and vertues of Christ:
when as we ask nothing Else, but that which appertaineth to salvation, S. Augustine Says, that then we ask in the name of christ, which signifies anointed when as we Are anointed in the faith and Virtues of christ:
the word Nomen according to the Scriptures, sometimes signifieth authority, as to baptize in the name of Christ is to baptize out of the authority of Christ:
the word Nome according to the Scriptures, sometime signifies Authority, as to baptise in the name of christ is to baptise out of the Authority of christ:
sometimes to haue such a name, signifieth to be such an one as his name shalbe called Emanuel, that is by interpretation God with vs, somtimes the word name is taken for the vertue of the merit of Christ,
sometime to have such a name, signifies to be such an one as his name shall called Emmanuel, that is by Interpretation God with us, sometimes the word name is taken for the virtue of the merit of christ,
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or such a gift, or such a grace, but you must haue a speciall care in vertue, of whose merit you aske that gift, not in the vertue of the merit of Patriarke,
or such a gift, or such a grace, but you must have a special care in virtue, of whose merit you ask that gift, not in the virtue of the merit of Patriarch,
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or Prophet, Angell or Archangell, Saint, or Saints, but in the vertue of the merit, and satisfaction of Christ Iesus in nomine meo, there is the meane.
or Prophet, Angel or Archangel, Saint, or Saints, but in the virtue of the merit, and satisfaction of christ Iesus in nomine meo, there is the mean.
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The Prophet Dauid vseth many arguments and reasons, by the which (as he thinkes) hee might and should preuaile with God in his prayers, of the which some are drawne from GOD, some from himselfe, others from externall things. 1. From GOD, heare me O Lord for that thou art mighty, heare mée for thy mercye sake, heare me for that thou vsest to take compassion, heare mée that thou mightest bée iustified in thy sayings. 2. From himselfe heare me,
The Prophet David uses many Arguments and Reasons, by the which (as he thinks) he might and should prevail with God in his Prayers, of the which Some Are drawn from GOD, Some from himself, Others from external things. 1. From GOD, hear me Oh Lord for that thou art mighty, hear me for thy mercy sake, hear me for that thou usest to take compassion, hear me that thou Mightest been justified in thy sayings. 2. From himself hear me,
for that in comparison of others, I may séeme to bée righteous, heare me for that I haue washed my handes in innocencie, heare, mée for my soule trusteth in thée, heare mée for that I am abandoned of all others. 3. From externall things, heare me for the reproach of the enemy, heare me,
for that in comparison of Others, I may seem to been righteous, hear me for that I have washed my hands in innocence, hear, me for my soul Trusteth in thee, hear me for that I am abandoned of all Others. 3. From external things, hear me for the reproach of the enemy, hear me,
so would we haue it, heare me, why should the enemy blaspheme thée thus dayly? thus the deuout king Dauid laboured by all possible meanes, to preuaile with God in his prayers.
so would we have it, hear me, why should the enemy Blaspheme thee thus daily? thus the devout King David laboured by all possible means, to prevail with God in his Prayers.
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and the most illuminate amongst them, neuer vsed this name but figuratiuely when they prayed, Respice in faciem Christi tui, nay the Apostles themselues were not come to this high manner of praying as to aske in Christs name:
and the most illuminate among them, never used this name but figuratively when they prayed, Respice in Face Christ tui, nay the Apostles themselves were not come to this high manner of praying as to ask in Christ name:
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concluding euery prayer and Collect as you may sée in the communion booke with this clause, Per Iesum Christum Dominum nostrum, Through our Lord Iesus Christ, O most bountifull Lord of whom we may say.
concluding every prayer and Collect as you may see in the communion book with this clause, Per Jesus Christ Dominum nostrum, Through our Lord Iesus christ, Oh most bountiful Lord of whom we may say.
Wee aske thee, we aske by thée, and wée aske for thee, wee aske thee in that thou art God, we aske by thee, in that thou art our mediatour, we aske for thee, in that by the vertue of thy merit, all our prayers are founded and grounded.
we ask thee, we ask by thee, and we ask for thee, we ask thee in that thou art God, we ask by thee, in that thou art our Mediator, we ask for thee, in that by the virtue of thy merit, all our Prayers Are founded and grounded.
for a medicine which is prepared, helpeth, and not prepared, hurteth. 2. Let it bée innocent and pure for the spouse then pleaseth the Bridgrome best,
for a medicine which is prepared, Helpeth, and not prepared, hurteth. 2. Let it been innocent and pure for the spouse then Pleases the Bridegroom best,
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for an oyntment powred forth, made the whole house to smell, and Christs name is an oyntment powred forth, oloum effusum nomen tuum, not only an oyntment,
for an ointment poured forth, made the Whole house to smell, and Christ name is an ointment poured forth, oloum effusum Nome tuum, not only an ointment,
The mightie GOD became the prince of peace, the wounderfull became the councellor, Ego dominus, et ego dominus, became misericors, et miserator Dominus, powred forth vpon men, vpon Angles, vpon Saints, vpon sinners, vpon bonde, vpon frée, vpon male and female;
The mighty GOD became the Prince of peace, the wonderful became the councillor, Ego dominus, et ego dominus, became misericors, et Miserator Dominus, poured forth upon men, upon Angles, upon Saints, upon Sinners, upon bond, upon free, upon male and female;
powred forth from heauen vnto earth, from the east to the west, from the Iewes to the gentles, from the Grecians to the Barbarians, from the knowen word, to the vnkowen world, from Ierusalem, to Tubal, and Iapan, the Isles a farre off, powred forth like the oyle of the widowes cruse of Sa•repta, tooke greater aduantage,
poured forth from heaven unto earth, from the east to the west, from the Iewes to the Gentiles, from the Greeks to the Barbarians, from the known word, to the vnkowen world, from Ierusalem, to Tubal, and Iapan, the Isles a Far off, poured forth like the oil of the Widows cruse of Sa•repta, took greater advantage,
powred forth, for the holy oyntment of the Arke of Gods Testament, the sauor and swéetnesse of that oyntment, drew on all the Iewes to follow the Arke,
poured forth, for the holy ointment of the Ark of God's Testament, the savour and sweetness of that ointment, drew on all the Iewes to follow the Ark,
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Petite in nomine meo, Aske in my name, a name of greatnesse, a name of maiestie, a name of saluation, a name of glory, a name of greatnesse, his name shall be called wonderfull, counsellor, the mightie God, the euerlasting father, the prince of peace, a name of Maiestie at the name of Iesus Christ, euery knée shall bowe, the things in heauen, the things in earth,
Petite in nomine meo, Ask in my name, a name of greatness, a name of majesty, a name of salvation, a name of glory, a name of greatness, his name shall be called wonderful, Counsellor, the mighty God, the everlasting father, the Prince of peace, a name of Majesty At the name of Iesus christ, every knee shall bow, the things in heaven, the things in earth,
and trembled at by the diuels, but within short time shall eate idolatry from the Gentles, superstition from the Iewes, the Church vsurped from the heretickes, the fiercenesse to shed blood from tyrants,
and trembled At by the Devils, but within short time shall eat idolatry from the Gentiles, Superstition from the Iewes, the Church usurped from the Heretics, the fierceness to shed blood from Tyrants,
and the very seates of heauen from the reprobate flocks of diuels, Aske in my name, and yee shall receiue, and my heauenly father Dabit vobis, shall giue vnto you.
and the very seats of heaven from the Reprobate flocks of Devils, Ask in my name, and ye shall receive, and my heavenly father Dabit vobis, shall give unto you.
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but I say vnto you, that yée were more then heard, when as it séemed vnto you yée were not heard. Foure wayes there bée by the which God imparteth his fauour and goodnesse,
but I say unto you, that the were more then herd, when as it seemed unto you the were not herd. Foure ways there been by the which God imparts his favour and Goodness,
for the wante of this feruour, behold grace granted vnto them, by deferring of grace. 2. What say the sonnes of Zebedie? that they haue asked dextram & sinistram, and could not be heard yée but if God hath giuen vnto them, to drinke of the bitter cup of his passion, that for this they might receiue a greater crowne of glory,
for the want of this fervour, behold grace granted unto them, by deferring of grace. 2. What say the Sons of Zebedee? that they have asked Dextram & sinistram, and could not be herd the but if God hath given unto them, to drink of the bitter cup of his passion, that for this they might receive a greater crown of glory,
behold grace giuen by changing of grace. 3. What sales the luxurious? what say the wantons? what say the ambitious? what say the couetous? that they haue asked pleasures,
behold grace given by changing of grace. 3. What sales the luxurious? what say the wantons? what say the ambitious? what say the covetous? that they have asked pleasures,
behold grace here giuen by denying of grace. 4. What say the hipocrits, the worldlings, the Athiests? that they haue prayed in his name, and could not be heard:
behold grace Here given by denying of grace. 4. What say the hipocrits, the worldlings, the Atheists? that they have prayed in his name, and could not be herd:
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And surely that oftentimes yée aske and do not receiue, yée séeke and doe not finde, yée knocke and it is not opened vnto you, either it is because when yée pray, yée curse,
And surely that oftentimes the ask and do not receive, the seek and do not find, the knock and it is not opened unto you, either it is Because when the pray, the curse,
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If any fault be, the defect is on our side, on Gods part, this promise remaineth firme, quicquid petieritis, whatsoeuer yée shall aske the father in the sonnes name, shall be giuen vnto you.
If any fault be, the defect is on our side, on God's part, this promise remains firm, quicquid petieritis, whatsoever the shall ask the father in the Sons name, shall be given unto you.
O most powerfull, and profitable, and holy prayer, the comfort of the soule, the key to grace, the Ladder to heauen, the entrie to saluation, a most rich field of Manna, a most endlesse fountaine of Paradice, the heart of the spirit, the spirit of the life, the life of him that liueth well.
Oh most powerful, and profitable, and holy prayer, the Comfort of the soul, the key to grace, the Ladder to heaven, the entry to salvation, a most rich field of Manna, a most endless fountain of Paradise, the heart of the Spirit, the Spirit of the life, the life of him that lives well.
nor the operation of great and mightie workes, and the speculation of high knowledge, when as he preferred charitie before them both, in respect of pietie:
nor the operation of great and mighty works, and the speculation of high knowledge, when as he preferred charity before them both, in respect of piety:
Surely, as touching reading of Scriptures, & hearing of Sermons, we must néedes confesse both these to be great helps vnto the man of God, in yt cause of saluatiō.
Surely, as touching reading of Scriptures, & hearing of Sermons, we must needs confess both these to be great helps unto the man of God, in that cause of salvation.
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Whence is faith? but of hearing, whence is hearing but of the word, howbeit let the vngenerate man heare the Apostles preach strange tounges, he estéemes them as dronkennesse, let Festus heare S. Paul preach of Iudgment to come, he iudgeth it as madnesse, let a multitude come to the hearing of the one of the selfe same sermon, some by the hearing of the same are conuerted, some by the hearing of yt same are preuerted, some beléeue, some doubt, some disdaine, whats the reason? they vse not al alike, the ordinary meanes of illuminating their minds,
Whence is faith? but of hearing, whence is hearing but of the word, howbeit let the ungenerate man hear the Apostles preach strange tongues, he esteems them as Drunkenness, let Festus hear S. Paul preach of Judgement to come, he Judgeth it as madness, let a multitude come to the hearing of the one of the self same sermon, Some by the hearing of the same Are converted, Some by the hearing of that same Are preverted, Some believe, Some doubt, Some disdain, whats the reason? they use not all alike, the ordinary means of illuminating their minds,
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and therefore hée which comes to heare a sermon hauing not prepared, and santified his heart before hand with prayer, is like vnto a marriner which would gouerne his ship without a rounder,
and Therefore he which comes to hear a sermon having not prepared, and sanctified his heart before hand with prayer, is like unto a mariner which would govern his ship without a rounder,
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for to read the word is to receiue it more confusedly, in great gobbots & morsels, to heare the word preached, is to receiue it more orderly deuided and cut, to thinke vpon it seriously is to chew it with the cleane tooth of godly meditatiō,
for to read the word is to receive it more confusedly, in great gobbots & morsels, to hear the word preached, is to receive it more orderly divided and Cut, to think upon it seriously is to chew it with the clean tooth of godly meditation,
prayer therefore vnto our preaching & your hearing, is euen as the salte, which quickneth ye sacrifice, it is as ye leauen, which seasoneth ye lampe, it is as the soule which giueth life to ye body, it is as the sunne which giueth light to the world.
prayer Therefore unto our preaching & your hearing, is even as the salt, which Quickeneth you sacrifice, it is as you leaven, which seasoneth you lamp, it is as the soul which gives life to you body, it is as the sun which gives Light to the world.
And certainely I am perswaded that as we preach the word sometimes vnto men, so if they did pray at the same time together with vs, not for a fashion sake, with showe to the eye,
And Certainly I am persuaded that as we preach the word sometime unto men, so if they did pray At the same time together with us, not for a fashion sake, with show to the eye,
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this long planting, watring, & sowing which hath bin bestowed, in husbādring the hearts of ye men of our age, would haue yeelded more fruit of piety and godlinesse, to the praise of the glory of God, bettering the whole world,
this long planting, watering, & sowing which hath been bestowed, in husbandring the hearts of the men of our age, would have yielded more fruit of piety and godliness, to the praise of the glory of God, bettering the Whole world,
and stopping of the mouths of our aduersaries on both sides, which haue spoken and written so much euill of vs. But as it was said of Zeched ▪ short in stature,
and stopping of the mouths of our Adversaries on both sides, which have spoken and written so much evil of us But as it was said of Zeched ▪ short in stature,
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so it may be said of the children of this generation, they are short, they are dwarfs, they are little in stature, little in faith, little in worke, little in modesty, little in sobriety, little in temperance, little in chastity little in piety, little in hospitality, little in charity, little in vertue.
so it may be said of the children of this generation, they Are short, they Are dwarfs, they Are little in stature, little in faith, little in work, little in modesty, little in sobriety, little in temperance, little in chastity little in piety, little in hospitality, little in charity, little in virtue.
and direct the streams and courses of our affections, that we may do accordingly. A souldier goeth not to warre without his weapons, a Christian, not without his prayers.
and Direct the streams and courses of our affections, that we may do accordingly. A soldier Goes not to war without his weapons, a Christian, not without his Prayers.
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Be pleased I most humbly beseech you to heare the explication of one argument more, which induceth mée in respect of the common necessity to magnifie prayer aboue hearing of sermons.
Be pleased I most humbly beseech you to hear the explication of one argument more, which induceth me in respect of the Common necessity to magnify prayer above hearing of Sermons.
and afflicted, as diuers of the holy men of God, did before the comming of Christ. 5. A man may come into a place which is ful of the botch of Aegypt & dangerous infection of pestilence.
and afflicted, as diverse of the holy men of God, did before the coming of christ. 5. A man may come into a place which is full of the botch of Egypt & dangerous infection of pestilence.
Iob can pray vnto God lying on his dunghill, the théefe can pray vnto God hanging on the tree, Non est locus vbi non est Deus, God is in euery place and euery place a man may powre out his prayers to God,
Job can pray unto God lying on his dunghill, the thief can pray unto God hanging on the tree, Non est locus vbi non est Deus, God is in every place and every place a man may pour out his Prayers to God,
vnlesse there be a sermon, he must haue a sermon, to informe his vnderstanding, he will come to the Church for that, I tell him, he hath as great néede of prayer to sanctifie his soule and body, let him come to the Church for that: 1. Vnlesse he be an infidell, a profession, is to bee made here of his faith. 2. Vnlesse he be too much a Puritant a confession is to be made heere of his sinnes. 3. Vnlesse he be a scismatike, his consent is required here by saying, Amen, with the congregation assembled. 4. Vnlesse he be a Traytor his prayers are to perse forth here for the good of the king, the state, and the country.
unless there be a sermon, he must have a sermon, to inform his understanding, he will come to the Church for that, I tell him, he hath as great need of prayer to sanctify his soul and body, let him come to the Church for that: 1. Unless he be an infidel, a profession, is to be made Here of his faith. 2. Unless he be too much a Puritant a Confessi is to be made Here of his Sins. 3. Unless he be a Schismatic, his consent is required Here by saying, Amen, with the congregation assembled. 4. Unless he be a Traitor his Prayers Are to pierce forth Here for the good of the King, the state, and the country.
but to show that the most vsuall and ordinary exercise which God will haue to be practised in his Church, is prayer, he thought it best to call the place of his worship by the name of the one,
but to show that the most usual and ordinary exercise which God will have to be practised in his Church, is prayer, he Thought it best to call the place of his worship by the name of the one,
and not by the name of the other, the Church was sanctified for preaching, thou wilt come vnto it while this is a doing, the church is sanctified for prayer,
and not by the name of the other, the Church was sanctified for preaching, thou wilt come unto it while this is a doing, the Church is sanctified for prayer,
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Salomon vpon, and after the dedication of the temple, went into the temple to prayer, it is read of the Publican & Pharisie, that they went both to ye temple to pray.
Solomon upon, and After the dedication of the temple, went into the temple to prayer, it is read of the Publican & Pharisee, that they went both to you temple to pray.
O how much profanenes hath the liberty & licencionsnes of this our age brought forth? we read of certen of the aūtient fathers, that they made their knées as hard as Camels hoofes, with continuall praying, we read of S. Ierome in moderate fastings,
O how much profaneness hath the liberty & licencionsnes of this our age brought forth? we read of certain of the ancient Father's, that they made their knees as hard as Camels hoofes, with continual praying, we read of S. Jerome in moderate Fastings,
we haue S. Austins meditations & soliloquia, solitary spéeches, which he vsed vnto God, we see oratoria, not auditoria, oratories, churches, Colleges chappels,
we have S. Austins meditations & soliloquia, solitary Speeches, which he used unto God, we see Oratory, not Auditorium, oratories, Churches, Colleges Chapels,
so many signes & tokens of our parents manificence, & vneōparable deuotion these men thought these to be the godly exercises of religion, to water their couch day & night,
so many Signs & tokens of our Parents manificence, & vneomparable devotion these men Thought these to be the godly exercises of Religion, to water their couch day & night,
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for the sins they had committed, with Dauid to chastice the rebellions of the flesh, wt saint Paul to meditate vpon their fraile state & miserable conditiō, wt holy Iob to intertain poore, néedy, naked, distressed soules into their houses,
for the Sins they had committed, with David to chastise the rebellions of the Flesh, with saint Paul to meditate upon their frail state & miserable condition, with holy Job to entertain poor, needy, naked, distressed Souls into their houses,
if so be they are come to the church, turned ouer their bookes, found the text, looke on the preacher, marke his diuision, heard the sermon, where is wounding of the conscience, where is compunction of yt heart? where is mortification of the flesh, where is detestation of sin, where is satisfactiō for the wrong to thy brother, where is pitty & compassion, where are sighes, where are teares, where are strong cries & gronings, where is the wish of the prophet Ieremy, to haue riuers of waters in your heads, to wéepe day and night,
if so be they Are come to the Church, turned over their books, found the text, look on the preacher, mark his division, herd the sermon, where is wounding of the conscience, where is compunction of that heart? where is mortification of the Flesh, where is detestation of since, where is satisfaction for the wrong to thy brother, where is pity & compassion, where Are sighs, where Are tears, where Are strong cries & groanings, where is the wish of the Prophet Ieremy, to have Rivers of waters in your Heads, to weep day and night,
for the manifold sinnes ye committed against the maiesty of god? The end of preaching is to teach men to liue wel & vertuous, heare S. Paul. The grace of God bringeth saluatiō vnto al men, hath appeared,
for the manifold Sins you committed against the majesty of god? The end of preaching is to teach men to live well & virtuous, hear S. Paul. The grace of God brings salvation unto all men, hath appeared,
This is the perfume made of the gal, & liuer of the fish in the tooke Iob. which driueth away al kind of diuels, Exterminabit omne genus demoniorum, al kind of diuels, al kind of plots, al kind of practises al kind of treasons, all kind of treacherers:
This is the perfume made of the Gall, & liver of the Fish in the took Job which Driveth away all kind of Devils, Exterminabit omne genus Demons, all kind of Devils, all kind of plots, all kind of practises all kind of treasons, all kind of treacherers:
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like to the great fish of Tybris, vsed to deuoure, to take hold of your soules, to pack your affections, from the fluxible watry cogitations of al worldly affaires,
like to the great Fish of Tiber, used to devour, to take hold of your Souls, to pack your affections, from the fluxible watery cogitations of all worldly affairs,
Your sacred presence (most dread and mightie Soueraigne) at the morning and euening Sacrifice, will induce others to present themselues, they will come, they will runne, they will prostrate themselues, they will worship, they will adore in the holy Sanctuarie of God, the swéete odor of the oyntments of this your gratious deuotion, hath,
Your sacred presence (most dread and mighty Sovereign) At the morning and evening Sacrifice, will induce Others to present themselves, they will come, they will run, they will prostrate themselves, they will worship, they will adore in the holy Sanctuary of God, the sweet odour of the ointments of this your gracious devotion, hath,
yea the strange children will be brought to follow, vnto whom all that euer we could doe, both our preaching and praying, were the sauour of death vnto death, euen an abhominatiō:
yea the strange children will be brought to follow, unto whom all that ever we could do, both our preaching and praying, were the savour of death unto death, even an abomination:
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for this cause of set purpose haue I compiled this Sermon, according to the measure of grace which is giuen vnto me, haue preached the same in the eares of Maiestie, the holinesse of holinesse, which was ānointed with the fulnesse of all graces, confirme & continue your gratious heart, in this most holy and Christian exercise of pietie and godlinesse, that that may be spoken and written, spoken to them that are liuing,
for this cause of Set purpose have I compiled this Sermon, according to the measure of grace which is given unto me, have preached the same in the ears of Majesty, the holiness of holiness, which was amnointed with the fullness of all graces, confirm & continue your gracious heart, in this most holy and Christian exercise of piety and godliness, that that may be spoken and written, spoken to them that Are living,
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and written to the posterities to come, of the most religious King Iames, that was spoken and written of the most zealous king Iosias, that you may match him in all things,
and written to the Posterities to come, of the most religious King James, that was spoken and written of the most zealous King Iosias, that you may match him in all things,
Now vnto God immortall, inuisible, and onely wise, the Father, the Sonne, and the holy Ghost, thrée persons in trinitie, one God in vnitie, be rendred all power, dominion, glory, maiestie,
Now unto God immortal, invisible, and only wise, the Father, the Son, and the holy Ghost, thrée Persons in trinity, one God in unity, be rendered all power, dominion, glory, majesty,
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