A SERMON PREACHED at Paules - crosse the 7th day of MAY, 1609. Hosea, Chap. 7. Ver. 7, 8, 9, 10, 11, 12. 7. They are all hote as an ouen, & haue deuoured their Iudges: all their Kings are fallen:
A SERMON PREACHED At Paul's - cross the 7th day of MAY, 1609. Hosea, Chap. 7. Ver. 7, 8, 9, 10, 11, 12. 7. They Are all hight as an oven, & have devoured their Judges: all their Kings Are fallen:
Among all the Prophecies, especially this of Hosea; among the chapters of this Prophecy, this the 7. and in this 7. these verses that I haue read vnto you, doe ayme principally at the kingdom of Israel, not of Iuda;
Among all the Prophecies, especially this of Hosea; among the Chapters of this Prophecy, this the 7. and in this 7. these Verses that I have read unto you, do aim principally At the Kingdom of Israel, not of Iuda;
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at the 10 tribes committed to the gouernment of Ieroboam, not vnto the two tribes left with Rehoboam, the son of Salomon. In the handling of which words I desire your minds as well as your bodies,
At the 10 tribes committed to the government of Jeroboam, not unto the two tribes left with Rehoboam, the son of Solomon. In the handling of which words I desire your minds as well as your bodies,
therefore I wil not intangle you in the maze of any curious diuisiō, but plainly I will obserue these three things: 1. The sinne of Ephraim and al Israel. 7. 8. which is, 1. Bred at home. All like an ouen.
Therefore I will not entangle you in the maze of any curious division, but plainly I will observe these three things: 1. The sin of Ephraim and all Israel. 7. 8. which is, 1. Bred At home. All like an oven.
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which were 1. Wilfull ignorance in not knowing, ver. 9. 2. Slownesse in not returning. ver. 10. 3. Simplicity and credulity in being ouerreached. v. 11 2. The aggrauation:
which were 1. Wilful ignorance in not knowing, ver. 9. 2. Slowness in not returning. ver. 10. 3. Simplicity and credulity in being overreached. v. 11 2. The aggravation:
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& that is by these circumstances or for these causes. 1. Strangers deuoured their strength. 2. Gray hayres were here & there vpon him. 3. The pride of Israel testifieth to his face. 3. Gods alarum to rouze them out of their slumber, and awake their dulnesse.
& that is by these Circumstances or for these Causes. 1. Strangers devoured their strength. 2. Gray hairs were Here & there upon him. 3. The pride of Israel Testifieth to his face. 3. God's alarm to rouse them out of their slumber, and awake their dulness.
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As if the Prophet should haue sayd, O ye men of Israel, especially you of the house of Ephraim, concupiscence boiling within you hath made you hot as an ouen.
As if the Prophet should have said, Oh you men of Israel, especially you of the house of Ephraim, concupiscence boiling within you hath made you hight as an oven.
by reason of the mixture of your selues among the people, you haue been tainted with idolatrie, partly rawe and partly rosted, you haue had a knee for God, and a knee for Baal:
by reason of the mixture of your selves among the people, you have been tainted with idolatry, partly raw and partly roasted, you have had a knee for God, and a knee for Baal:
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There is a fire wherewith Christ baptizeth, Matth. 3. and wherewithall, the Apostles were inriched, Acts 2. (I meane the vertue of Gods holy spirit) which when it takes possession of a man, it makes his heart hot within him , and while he is musing the fire kindleth,
There is a fire wherewith christ baptizeth, Matthew 3. and wherewithal, the Apostles were enriched, Acts 2. (I mean the virtue of God's holy Spirit) which when it Takes possession of a man, it makes his heart hight within him, and while he is musing the fire kindleth,
12. hath water also to quench this holy fire, and in stead thereof hee hurls balls of wilde-fire into our soules, hee fanneth them with the blandishments of the world, that the sooner Lust might conceiue & bring forth sinne, that sinne when it is finished might bring forth death.
12. hath water also to quench this holy fire, and in stead thereof he hurls balls of wildfire into our Souls, he fanneth them with the blandishments of the world, that the sooner Lust might conceive & bring forth sin, that sin when it is finished might bring forth death.
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and his owne image canceld, he may say as his sonne our Sauiour did once say of the Romane coyne, Whose image and superscription is this? It is Caesars:
and his own image canceled, he may say as his son our Saviour did once say of the Roman coin, Whose image and superscription is this? It is Caesars:
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therefore his dolefull tongue copied out of a more dolefull mind these words, Et tu fili? And thou my sonne also? So no doubt but it grieues God to bee pierced through with the sinnes of Atheists, and irreligious men:
Therefore his doleful tongue copied out of a more doleful mind these words, Et tu fili? And thou my son also? So no doubt but it grieves God to be pierced through with the Sins of Atheists, and irreligious men:
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and one (wee see) is distempered with a consumption of enuy, an other with a hotte feuer of malice, another with lunaticke and rauing fittes of swearing,
and one (we see) is distempered with a consumption of envy, an other with a hot fever of malice, Another with lunatic and raving fits of swearing,
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I exhort you therefore vnto that warmth of the holy Spirit, which softned the hearts of the two Disciples as they went vnto Emmaus, or if you wil to that higher degree of zeale for God and Gods house that eate vp DAVID.
I exhort you Therefore unto that warmth of the holy Spirit, which softened the hearts of the two Disciples as they went unto Emmaus, or if you will to that higher degree of zeal for God and God's house that eat up DAVID.
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harbour not that smooth faced enemie which vvill not only pollute (which first I noted) but it will make your owne affections rebells and mutinous within you, it will worke violently.
harbour not that smooth faced enemy which will not only pollute (which First I noted) but it will make your own affections rebels and mutinous within you, it will work violently.
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yea, but they called not vpon mee (sayth God). Loe here, with their owne hands they haue pulled downe all the sanctuaries they had, and 1. their Iudges.
yea, but they called not upon me (say God). Loe Here, with their own hands they have pulled down all the sanctuaries they had, and 1. their Judges.
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But lift you vp your voices in prayse and thankesgiuing among such as keepe holy day, because you liue in a kingdome, where one starre differeth from another in glory, where the Iudges in their seuerall ranks, haue their mouthes as oracles,
But lift you up your voices in praise and thanksgiving among such as keep holy day, Because you live in a Kingdom, where one star differeth from Another in glory, where the Judges in their several ranks, have their mouths as oracles,
and the staffe of beauty (that is, comely gouernment) broken among them. And you the reuerend Iudges of this land, who are ordained to lance the impostumes,
and the staff of beauty (that is, comely government) broken among them. And you the reverend Judges of this land, who Are ordained to lance the impostumes,
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If it be true which is commonly receiued in the world, then there haue been many belonging vnto men of great place, who haue deceit and nimblenesse of wit,
If it be true which is commonly received in the world, then there have been many belonging unto men of great place, who have deceit and nimbleness of wit,
when their care was not for iustice, but for their owne gaine, by pretending iustice, as the siluer-smithes intēded their own thriuing by making images in Dianaes temple.
when their care was not for Justice, but for their own gain, by pretending Justice, as the silversmiths intended their own thriving by making Images in Diana's temple.
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These things I haue heard, but I hope for better things in you, and yours, else may the seruant breake the masters head with precious balmes, and make them (like Rehoboam) whippe with Scorpions in stead of roddes, and by turning Iustice into wormewood, become like the wolues of the euening, that leaue not the bones vntill the morrowe.
These things I have herd, but I hope for better things in you, and yours, Else may the servant break the Masters head with precious balms, and make them (like Rehoboam) whip with Scorpions in stead of rods, and by turning justice into wormwood, become like the wolves of the evening, that leave not the bones until the morrow.
poore sea-faring man, he comming towarde the Iudge (who like a goodly promontory, or land mark giues assurance of calme and harbour) makes wrack vnawares vpon the sands, secretly by the way before he can haue audience in open court.
poor seafaring man, he coming toward the Judge (who like a goodly promontory, or land mark gives assurance of Cam and harbour) makes wrack unawares upon the sands, secretly by the Way before he can have audience in open court.
Whosoeuer they be that by such vnder-working do abuse their Lords and masters, & tyre out the poor subiects, let them know that their hands taking bribes, are like the winde Caecia which draweth cloudes of witnesses against themselues.
Whosoever they be that by such underworking do abuse their lords and Masters, & tyre out the poor Subjects, let them know that their hands taking Bribes, Are like the wind Caecia which draws Clouds of Witnesses against themselves.
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Peter Martyr allegorizing vpon the seate of Salomon, sayth, that the height, and the golde, and theiuory of the seate must put the Magistrate in minde of his eminency, purity, and spotlesse innocency.
Peter Martyr allegorizing upon the seat of Solomon, say, that the height, and the gold, and theiuory of the seat must put the Magistrate in mind of his eminency, purity, and spotless innocency.
Wherefore, let your hands be euer at the sterne, and your eyes be fixed on the starre, the bright morning starre: and consult Iehesophat who told his Iudges, that their iudgements, were the iudgements of God, and not of man:
Wherefore, let your hands be ever At the stern, and your eyes be fixed on the star, the bright morning star: and consult Iehesophat who told his Judges, that their Judgments, were the Judgments of God, and not of man:
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and therefore ought to holde out to the kings Subiects the breasts of consolation. To haue such Iudges it is a blessing, indeede a blessing which this people of Israell was not worthy of,
and Therefore ought to hold out to the Kings Subjects the breasts of consolation. To have such Judges it is a blessing, indeed a blessing which this people of Israel was not worthy of,
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their opulency brake their peace, and made them rebell euen against their Kings. Their confused state makes me remember the blessednesse that ouershadowes our owne.
their opulency brake their peace, and made them rebel even against their Kings. Their confused state makes me Remember the blessedness that overshadows our own.
In the time of Queene Elizabeth our Soueraigne of blessed memory, seuerall Popes authorised seuerall disloyall subiects to reach at her crowne and person;
In the time of Queen Elizabeth our Sovereign of blessed memory, several Popes authorised several disloyal Subjects to reach At her crown and person;
being all, as it seemes of that opinion that Cardinall Baronius was of, when of late vpon a controuersie betwixt the Pope and the Venetians, he made a foolish glosse vpon a good text, telling Paul the fift, that whereas the vision came to Peter of things cleane and vncleane,
being all, as it seems of that opinion that Cardinal Baronius was of, when of late upon a controversy betwixt the Pope and the Venetians, he made a foolish gloss upon a good text, telling Paul the fift, that whereas the vision Come to Peter of things clean and unclean,
to proue (in them) that of the Prophet Dauid, that the bloudthirstie shall not liue out halfe their dayes, and (in her) that of Salomon, Prou. 3. that wisdome (which she imbraced) carrieth length of dayes in her right hand,
to prove (in them) that of the Prophet David, that the bloodthirsty shall not live out half their days, and (in her) that of Solomon, Prou. 3. that Wisdom (which she embraced) Carrieth length of days in her right hand,
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but in bloud, and their preaching was nothing but a denouncing of warre vnto Christian Princes; planting and rooting out: planting, but their owne opinions:
but in blood, and their preaching was nothing but a denouncing of war unto Christian Princes; planting and rooting out: planting, but their own opinions:
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Witnesse Cardinall Comensis his letter vnto Doctor Parry, for killing that gracious Queen, who was euer a mark for the enuenomed arrows of them, who forgot that saying of Salomon, Eccles. 10. Curse not the King, no not in thy thought,
Witness Cardinal Comensis his Letter unto Doctor Parry, for killing that gracious Queen, who was ever a mark for the envenomed arrows of them, who forgotten that saying of Solomon, Eccles. 10. Curse not the King, no not in thy Thought,
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and when wee lost her (though many wished their eyes might be closed vp before they sawe a change) yet of our Common-wealth we may say as doth the Prophet Esay 66. 7. Before she trauelled she brought forth:
and when we lost her (though many wished their eyes might be closed up before they saw a change) yet of our Commonwealth we may say as does the Prophet Isaiah 66. 7. Before she traveled she brought forth:
after a Dauid we haue a Salomon: after a David the youngest of Ishaes sonnes, and ashepheard, Elizabeth the youngest of King Henries daughters, not a shepheard,
After a David we have a Solomon: After a David the youngest of Ishaes Sons, and ashepheard, Elizabeth the youngest of King Henries daughters, not a shepherd,
but one that desired to bee a milke-mayde in Woodstock parke, we haue a Salomon, who hath spoken and written many parables and wise sentences, and can skill (witnesse all the learned of the land) of all the plants from the cedar of Libanus,
but one that desired to be a milkmaid in Woodstock park, we have a Solomon, who hath spoken and written many parables and wise sentences, and can skill (witness all the learned of the land) of all the plants from the cedar of Lebanon,
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God no doubt sayde vnto him, well done good Stewarde Thou hast been faithfull in a little, I will make thee ruler ouer much, thou hast well gouerned one countrey, thou shalt bee gouernour ouer an other.
God no doubt said unto him, well done good Steward Thou hast been faithful in a little, I will make thee ruler over much, thou hast well governed one country, thou shalt be governor over an other.
many diuells, many treasons, many heads, many deuises were in this one deuise, which shot at the king the annointed of the Lord, the Queene the mother of our hope, the Prince the branch of our hope, the Councell the brain of the kingdome, the Bishops the charets of Israel & the horsemen of the same, the nobilitie and gentrie the flower of our countrie and common-wealth:
many Devils, many treasons, many Heads, many devises were in this one devise, which shot At the King the anointed of the Lord, the Queen the mother of our hope, the Prince the branch of our hope, the Council the brain of the Kingdom, the Bishops the charets of Israel & the horsemen of the same, the Nobilt and gentry the flower of our country and commonwealth:
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but abyssus abyssum inuocauit, one deepe called an other, the depth of Gods mercie called danger out of the depth of the vault, his loue was a banner ouervs, we were not buried in the bowells of confusion, misery scarce knocked at our doores, scarce touched the hemme of our garments, mercy hath imbraced vs on euery side;
but abyssus Abyssum inuocauit, one deep called an other, the depth of God's mercy called danger out of the depth of the vault, his love was a banner ouervs, we were not buried in the bowels of confusion, misery scarce knocked At our doors, scarce touched the hem of our garments, mercy hath embraced us on every side;
whereas Ephraim was compassed about with the iniquitie of their owne heeles, for by their sinnes they deuoured their Iudges, by their treason their Kings are fallen:
whereas Ephraim was compassed about with the iniquity of their own heals, for by their Sins they devoured their Judges, by their treason their Kings Are fallen:
which indeauors of ours if they be vsed, O with what ioy may we expect Gods blessings vpon vs, as the husband man waits for the former & the later rain.
which endeavours of ours if they be used, Oh with what joy may we expect God's blessings upon us, as the husband man waits for the former & the later rain.
Israel sinned (as they did often) God was angry, Moses prayed, God sayd vnto him Stay me not Moses: as if prayer had beene a corde to binde the hands of God, that he could not smite:
Israel sinned (as they did often) God was angry, Moses prayed, God said unto him Stay me not Moses: as if prayer had been a cord to bind the hands of God, that he could not smite:
Such was the practice of Constantine the Emperour, (when his enemy Licinius begun his warres with exorcismes and charmes) he vndertooke all with prayer and holy meditations,
Such was the practice of Constantine the Emperor, (when his enemy Licinius begun his wars with exorcisms and charms) he undertook all with prayer and holy meditations,
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and therefore the Lord of heauen made him Lord of the field, and he found such comfort by praier, that he stamped vpon his coine the image of himselfe kneeling vnto his God.
and Therefore the Lord of heaven made him Lord of the field, and he found such Comfort by prayer, that he stamped upon his coin the image of himself kneeling unto his God.
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Iacob in his iourney towarde Padan Aram, as hee dreamed saw a ladder reared from earth to heauen, which (by the iudgements of Diuines) was a figure of Christ who by his humane nature touched earth, and heauen by his diuinity:
Iacob in his journey toward padan Aram, as he dreamed saw a ladder reared from earth to heaven, which (by the Judgments of Divines) was a figure of christ who by his humane nature touched earth, and heaven by his divinity:
whereby wee may be assured, that if we or our prayers passe by the ladder, by Christ Iesus, wee haue God the Father at the top of the ladder ready to receiue vs, and our prayers;
whereby we may be assured, that if we or our Prayers pass by the ladder, by christ Iesus, we have God the Father At the top of the ladder ready to receive us, and our Prayers;
and you shall find annexed to euery petition a lion, euen the Lion of the tribe of Iuda, who by his meditation will procure you both audience and fauour.
and you shall find annexed to every petition a Lion, even the lion of the tribe of Iuda, who by his meditation will procure you both audience and favour.
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Yet by his power and mediation hee can make them strong as wine, and vs so strong, that by wrastling with God, wee shall be called no more Iacobs but Israels, that is preuayling with God.
Yet by his power and mediation he can make them strong as wine, and us so strong, that by wrestling with God, we shall be called no more Iacobs but Israel's, that is prevailing with God.
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the diuell made answer that he had no power, because in that place the bones and reliques of the Martyr Babylas were buried, insinuating some extraordinarie holinesse and power in the dead martyrs,
the Devil made answer that he had no power, Because in that place the bones and Relics of the Martyr Babylas were buried, insinuating Some extraordinary holiness and power in the dead Martyrs,
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but you haue otherwise learned Christ, you know that your high Priest who hath felt your infirmities, Hebrews, 2. sayth, Come vnto me all ye that are heauy laden,
but you have otherwise learned christ, you know that your high Priest who hath felt your infirmities, Hebrews, 2. say, Come unto me all you that Are heavy laden,
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and I will ease you, Mat. 11. When King Ahashuerus waued his golden scepter toward any man, hee might boldly come vnto him into the inner court, without vsing the meanes of any courtier:
and I will ease you, Mathew 11. When King Ahasuerus waved his golden sceptre towards any man, he might boldly come unto him into the inner court, without using the means of any courtier:
What neede we vse the meanes of eyther Peter, or Paul, or the virgin Mary or any Saint, seeing the K. of kings hath called vs vnto him by his word, the scepter of his kingdom? What soeuer you ask the Father in my name (saith Christ) he will giue it you.
What need we use the means of either Peter, or Paul, or the Virgae Marry or any Saint, seeing the K. of Kings hath called us unto him by his word, the sceptre of his Kingdom? What soever you ask the Father in my name (Says christ) he will give it you.
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If you ask either for things vnlawful, or for things lawfull, to be spent vnlawfully vpon your lusts, I am. 4. If you pray for things vnlawfull how can the Spirit help your infirmities? Clemens Alexandrinus obserueth of the Pythagoreans, that they cryed loud in their prayers, not because they thought their Gods did not heare them,
If you ask either for things unlawful, or for things lawful, to be spent unlawfully upon your Lustiest, I am. 4. If you pray for things unlawful how can the Spirit help your infirmities? Clemens Alexandrian observeth of the pythagoreans, that they cried loud in their Prayers, not Because they Thought their God's did not hear them,
whereas if our mindes were inflamed with zeale, it would abandon all those vanities, and so rectifie our prayers, that wee should not offer the sacrifice of fools. This care had not the men of Israel in their praiers,
whereas if our minds were inflamed with zeal, it would abandon all those vanities, and so rectify our Prayers, that we should not offer the sacrifice of Fools. This care had not the men of Israel in their Prayers,
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euen the house of Ieroboam (the fountain) was corrupted, the roote of the King, the bloud royall, they that looked high in the court, they that sate at the sterne of the common wealth were corrupted;
even the house of Jeroboam (the fountain) was corrupted, the root of the King, the blood royal, they that looked high in the court, they that sat At the stern of the Common wealth were corrupted;
but yet sucking the iuice out of the oke they flatter so, that they winde themselues into fauour with great ones, thereby standing themselues in credit,
but yet sucking the juice out of the oak they flatter so, that they wind themselves into favour with great ones, thereby standing themselves in credit,
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and sucking no small aduantage. I cal God to record, I aime at no particular man in the world neither am I so vncharitable as to repine at any Minister of Gods word, whom necessitie forceth to take paines in many places now in this hard hearted age;
and sucking no small advantage. I call God to record, I aim At no particular man in the world neither am I so uncharitable as to repine At any Minister of God's word, whom necessity forceth to take pains in many places now in this hard hearted age;
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but I thinke those worthy of reproofe, who willingly (for aduantage sake) hold this vnsettled course, presuming that the Citizens of London are like them of Athens, itching and longing for nouelties,
but I think those worthy of reproof, who willingly (for advantage sake) hold this unsettled course, presuming that the Citizens of London Are like them of Athens, itching and longing for novelties,
Thus these oyly mouthed Absolons speak plausible things, to bring the people out of loue with their true Father, their true gouernour, their Dauid, their true Shepheard:
Thus these oily mouthed Absolom speak plausible things, to bring the people out of love with their true Father, their true governor, their David, their true Shepherd:
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Meane while those Ministers & Pastors of parishes, who, like candles spende away themselues to giue light to others, who haue borne the heate of the day, are disgraced,
Mean while those Ministers & Pastors of Parishes, who, like Candles spend away themselves to give Light to Others, who have born the heat of the day, Are disgraced,
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that house, that household would neuer be drawen to forsake their owne Paul for an heap of teachers: I desire you of this honourable City euen in the bowells of Christ Iesus, that you will not be willing to entertaine (you care not whom) so it be not your owne Minister, that you will not gad (you care not whither) so it be from your owne parish Church,
that house, that household would never be drawn to forsake their own Paul for an heap of Teachers: I desire you of this honourable city even in the bowels of christ Iesus, that you will not be willing to entertain (you care not whom) so it be not your own Minister, that you will not gad (you care not whither) so it be from your own parish Church,
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if you will not heare them but rather choose vnto your selues other places and hunt after other men, you goe about preposterously and saucily to break that order which the God of wisdome hath set.
if you will not hear them but rather choose unto your selves other places and hunt After other men, you go about preposterously and saucily to break that order which the God of Wisdom hath Set.
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and in the middest of this butte his fayrest vvhite vvas the house of Ephraim, Ephraim hath mixt, &c. There was a time when Iacob laide his right hand vpon the head of Ephraim, the younger sonne of Ioseph, and his left hand vpon Manasses the elder; from whome hee gaue the superioritie:
and in the midst of this butt his Fairest white was the house of Ephraim, Ephraim hath mixed, etc. There was a time when Iacob laid his right hand upon the head of Ephraim, the younger son of Ioseph, and his left hand upon Manasses the elder; from whom he gave the superiority:
whereby Gedton intimateth that the men of Ephraim in pursuite of Oreb and Zeb had the wheeles of their chariots like the whirlewinde, and in surprising them being so pursued, their strength was as the strength of stones.
whereby Gedton intimateth that the men of Ephraim in pursuit of Oreb and Zeb had the wheels of their chariots like the whirlwind, and in surprising them being so pursued, their strength was as the strength of stones.
which Ephraim? Ephraim that was somtimes godly and in Gods fauour, Ephraim that was now pompous and of the kindred of the King; this Ephraim is become degenerate.
which Ephraim? Ephraim that was sometimes godly and in God's favour, Ephraim that was now pompous and of the kindred of the King; this Ephraim is become degenerate.
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and so long as holinesse kept residence in it, it was the Cisterne into which the fountaine of all grace powred his blessings by many conduit pipes and meanes:
and so long as holiness kept residence in it, it was the Cistern into which the fountain of all grace poured his blessings by many conduit pipes and means:
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I confesse that which no man can denie, that in Pauls time the faith of Rome was famous ouer all the world, but now I feare that mother is not much more then a Church, she is so gawdily trapped with the inuentions of man.
I confess that which no man can deny, that in Paul's time the faith of Rome was famous over all the world, but now I Fear that mother is not much more then a Church, she is so gawdily trapped with the Inventions of man.
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then her sister Churches, yet I feare she is one of those starres which the Dragon with his tayle hath swept downe from heauen, she deserued to lose her praise, when she lost her piety:
then her sister Churches, yet I Fear she is one of those Stars which the Dragon with his tail hath swept down from heaven, she deserved to loose her praise, when she lost her piety:
An inconuenience indeed, seeing that great mens actions are made presidents among their inferiours, who suite themselues after the fashion of their gouernors:
an inconvenience indeed, seeing that great men's actions Are made Presidents among their inferiors, who suit themselves After the fashion of their Governors:
that knew the diuell well enough when he sayd vnto God, I will be a lying spirit in the mouth of Achabs Prophets: hee knewe the Prophets could lead Achab, and Achab the people;
that knew the Devil well enough when he said unto God, I will be a lying Spirit in the Mouth of Ahab's prophets: he knew the prophets could led Ahab, and Ahab the people;
but if great men fall into impietie, they are accessary to the ruine of many others, whereas Iosias seruing God himselfe was a meane to put down the hill altars, destroy the Chemarims, and vtterly to abolish Idolatry:
but if great men fallen into impiety, they Are accessary to the ruin of many Others, whereas Iosias serving God himself was a mean to put down the hill Altars, destroy the Chemarims, and utterly to Abolah Idolatry:
There was a dispute among the Philosophers (as Plutarch reporteth) whether an army of Lions (a Hart being their captaine) or an army of Harts (a Lion being their captaine) were more powerfull:
There was a dispute among the Philosophers (as Plutarch Reporteth) whither an army of Lions (a Heart being their captain) or an army of Hearts (a lion being their captain) were more powerful:
If they perceiue your eyes to be sweld with lust, your hearts to be as hard as the neather milstone, your tongues to be enuenomed with slander, your whole life to bee a compassing of the earth by deceit (as Sathans was) they will deeme straight their warrant sealed for committing the like offences; and then:
If they perceive your eyes to be swelled with lust, your hearts to be as hard as the nether millstone, your tongues to be envenomed with slander, your Whole life to be a compassing of the earth by deceit (as Satan's was) they will deem straight their warrant sealed for committing the like offences; and then:
and as a shielde defende them from the strokes of Gods vengeance (for they are safe that appeare in their Sauiours righteousnesse) vertue (I say) is cast downe, troden vnder foote,
and as a shield defend them from the Strokes of God's vengeance (for they Are safe that appear in their Saviour's righteousness) virtue (I say) is cast down, trodden under foot,
how can you escape a double death, hauing their bloud vppon you as vvell as your owne for beeing accessarie to their guilt? Such was the case of Ephraim; who being great in Israell caused Israell to sinne,
how can you escape a double death, having their blood upon you as well as your own for being accessary to their guilt? Such was the case of Ephraim; who being great in Israel caused Israel to sin,
The world was like a well tuned instrument, all the creatures in their kinde gaue prayse to God, there being no iarre, till man who was the chiefe of the consort, strayned a note beyond his reach:
The world was like a well tuned Instrument, all the creatures in their kind gave praise to God, there being no jar, till man who was the chief of the consort, strained a note beyond his reach:
Saint Paul becomes our Herauld, and tels vs in many places that of our selues wee cannot thinke a good thought, and the best of vs, when wee haue done all that wee can, wee are but vnprofitable seruants:
Saint Paul becomes our Herald, and tells us in many places that of our selves we cannot think a good Thought, and the best of us, when we have done all that we can, we Are but unprofitable Servants:
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whose iron heart making her lumpish, and vnfit to goe to GOD without Gods spirit (like an Adamant to dravve her) cryes out in the first of the Canticles, and sayth:
whose iron heart making her lumpish, and unfit to go to GOD without God's Spirit (like an Adamant to draw her) cries out in the First of the Canticles, and say:
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Lactantius (who was the hammer of gentilisme) pleades against the heathens and sayth, that their gods were not the authours of corne, and wine, and oyle:
Lactantius (who was the hammer of gentilism) pleads against the Heathens and say, that their God's were not the Authors of corn, and wine, and oil:
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But if these things were inuented by them, who but onely God gaue them wit to inuent such things? We are all of vs of the metall of a stone, wee can rowle downe a hill by our selues, of our own nature:
But if these things were invented by them, who but only God gave them wit to invent such things? We Are all of us of the metal of a stone, we can roll down a hill by our selves, of our own nature:
What, Ephraim? hauing all Israel as a traine to follow after? they all making by many degrees the maior part of the sonnes of Abraham, they being tenne tribes,
What, Ephraim? having all Israel as a train to follow After? they all making by many Degrees the mayor part of the Sons of Abraham, they being tenne tribes,
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as though he had been left alone as a sparrow vpon the house top? In the daies of Traian the Emperor, the Church of God was like a doue in the holes of the rock:
as though he had been left alone as a sparrow upon the house top? In the days of Trajan the Emperor, the Church of God was like a dove in the holes of the rock:
& therfore the Christians in his time being excepted against for their conuenticles, were apologized by Plinie the second, who wrot vnto Traian, and told him that he found no fault with the Christians,
& Therefore the Christians in his time being excepted against for their conventicles, were apologized by Pliny the second, who wrote unto Trajan, and told him that he found no fault with the Christians,
The wildernesse is great where the goates do range, the folde of God but small: yet feare not little flock, it is your fathers will to giue you a kingdome.
The Wilderness is great where the Goats do range, the fold of God but small: yet Fear not little flock, it is your Father's will to give you a Kingdom.
mid-vviues they are, by their perswasions helping monstrous births in the world, bringing to passe that the sooner lust may conceiue and bring forth sinne,
midwives they Are, by their persuasions helping monstrous births in the world, bringing to pass that the sooner lust may conceive and bring forth sin,
& makes the rider to fal backward, he makes those whō he worketh vpō by his perswasions to becom retrograde, with Demas to forsake Paul & embrace this present world, & with the Church of Ephesus to leaue their first loue, & becom Apostats in matters of Christianitie.
& makes the rider to fall backward, he makes those whom he works upon by his persuasions to become retrograde, with Demas to forsake Paul & embrace this present world, & with the Church of Ephesus to leave their First love, & become Apostates in matters of Christianity.
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It is a perillous conflict between the fire and the stubble, euen iron (sayth Isidorus) will melt at this fire, the most stayed man (seeing all men haue such flaxen soules and so apt to take fire) will thaw into vanity when he meetes with euill company.
It is a perilous conflict between the fire and the stubble, even iron (say Isidorus) will melt At this fire, the most stayed man (seeing all men have such flaxen Souls and so apt to take fire) will thaw into vanity when he meets with evil company.
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and like Fimbria in Tullies pleadings for Roscius who was angry with Scaeuola that hee would not receiue all his sword (point and blade) into his bowells:
and like Fimbria in Yields pleadings for Roscius who was angry with Scavola that he would not receive all his sword (point and blade) into his bowels:
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when no man may safely conuerse with these, but the Physicions to cure them, nor any with those but graue and wise men to drawe them vnto goodnesse by their good counsel.
when no man may safely converse with these, but the Physicians to cure them, nor any with those but graven and wise men to draw them unto Goodness by their good counsel.
And heere for the vse of this doctrine, I can not passe ouer a triple caueat, which is meete to bee giuen to three sorts of men: the first, simple men:
And Here for the use of this Doctrine, I can not pass over a triple caveat, which is meet to be given to three sorts of men: the First, simple men:
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Simple are they, who vpon a consideration that all the World is vvicked, do sequester themselues from the World, affecting a Monasticall life, forgetting that God in the Nonage of the World, sayd;
Simple Are they, who upon a consideration that all the World is wicked, do sequester themselves from the World, affecting a Monastical life, forgetting that God in the Nonage of the World, said;
And heere you haue the pedigree of Eremites, whose liues were led vnder a bushell, whereas both life and doctrine should haue beene on a candlesticke; they euer quarrelled with humane society;
And Here you have the pedigree of Eremites, whose lives were led under a bushel, whereas both life and Doctrine should have been on a candlestick; they ever quarreled with humane society;
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yet for all these boastings, no question but he & al their dearlings were men, and had their affections, they found many mutinies and rebellions in their little Common-wealths.
yet for all these boastings, not question but he & all their darlings were men, and had their affections, they found many mutinies and rebellions in their little Commonwealths.
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and our countrey which in former ages was plaine and downeright, they haue made like Arras, full of strange formes and colours, hauing in it twisted and wouen the fashions of all countries that are inhabited,
and our country which in former ages was plain and downright, they have made like Arras, full of strange forms and colours, having in it twisted and woven the fashions of all countries that Are inhabited,
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and returning home with stomakes fully charged, they vomit their poyson in their mothers lap; they practice in England, what they haue vnhappily learned abroad.
and returning home with stomachs Fully charged, they vomit their poison in their mother's lap; they practice in England, what they have unhappily learned abroad.
Salomons outlandish women brought in outlandish religion, and conditions, and so much estated themselues in the bosom of the king, that they drew him and his people to idolatry.
Solomon's outlandish women brought in outlandish Religion, and conditions, and so much estated themselves in the bosom of the King, that they drew him and his people to idolatry.
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The same Salomon sent his Embassadours into strange countries for gold and siluer, and iuorie; So they went ouer and brought them, & withall they brought apes and peacockes:
The same Solomon sent his ambassadors into strange countries for gold and silver, and ivory; So they went over and brought them, & withal they brought Apes and Peacocks:
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I feare it is the case of many, whose friends send them abroad to learn knowledge & experience, wherby they may better the church and common-wealth, which perhaps they leaue behinde,
I Fear it is the case of many, whose Friends send them abroad to Learn knowledge & experience, whereby they may better the Church and commonwealth, which perhaps they leave behind,
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but compounded men, Spanish, Dutch, Italian, and what not? I would therefore (in the bowells of Christ) exhort all you young Gentlemen, that intend this course of trauelling, that you would striue to bring home, not the apes and peacockes,
but compounded men, Spanish, Dutch, Italian, and what not? I would Therefore (in the bowels of christ) exhort all you young Gentlemen, that intend this course of travelling, that you would strive to bring home, not the Apes and Peacocks,
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and grow amorous of their owne vertues, which they drawe farre beyond the staple, that of it they may weaue vnto themselues a garment of righteousnesse. What could the Pharisie haue done more, vvho pleaded his ovvne merite, saying:
and grow Amoros of their own Virtues, which they draw Far beyond the staple, that of it they may weave unto themselves a garment of righteousness. What could the Pharisee have done more, who pleaded his own merit, saying:
O! what a rank shall you see of barren fig-trees, and green bay-trees, to whom Dauid compares the wicked? O what a noise shal you heare of tynkling cymballs; to which S. Paul compares them which haue a shewe of religion,
OH! what a rank shall you see of barren figtrees, and green Bay-trees, to whom David compares the wicked? O what a noise shall you hear of tynkling cymbals; to which S. Paul compares them which have a show of Religion,
but no loue. 1. Cor. 13. So little loue to their equalles haue these men, that when the rod of God is shakē ouer our heads they make themselues the onely men that are fit to stand in the gappe ▪ they blaze the honour of their own preaching,
but no love. 1. Cor. 13. So little love to their equals have these men, that when the rod of God is shaken over our Heads they make themselves the only men that Are fit to stand in the gap ▪ they blaze the honour of their own preaching,
and that euery one of them is a second Elizeus. So little obedience haue they to their superiours, that the reuerend fathers of the Church (who may well borrow that saying of the Church in the Canticles;
and that every one of them is a second Elisha. So little Obedience have they to their superiors, that the reverend Father's of the Church (who may well borrow that saying of the Church in the Canticles;
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Father forgiue them, for they know not what they doe. Luke 23. The sonnes of Sophocles being desirous to rule, impleaded the Father for dotage, that they might haue all matters committed to themselues;
Father forgive them, for they know not what they do. Luke 23. The Sons of Sophocles being desirous to Rule, impleaded the Father for dotage, that they might have all matters committed to themselves;
but their accusers to be wicked sons.. And here, my brethren, bemone with me the estate and calamity of our mother the Church, which (Rebekah like) hath diuers opinions striuing in her wombe: must not her pangs needs be great? Amphisbena - like, two heads one against an other striue for the soueraignty:
but their accusers to be wicked Sons.. And Here, my brothers, bemoan with me the estate and calamity of our mother the Church, which (Rebekah like) hath diverse opinions striving in her womb: must not her pangs needs be great? Amphisbena - like, two Heads one against an other strive for the sovereignty:
is not the body then like to breake? O! how well doth it become the sonnes of oyle to nourish peace, a fruite of him which is annointed with the oyle of gladnes aboue his fellows? When wind blowes against wind, schism against schism, the Church may say as Iocasta somtimes said, weeping ouer the malice of her two sonnes, Eteocles, and Polynices: Tu times illum, & ille te, ego vtrum { que } sed pro vtro { que } thou fearest him,
is not the body then like to break? OH! how well does it become the Sons of oil to nourish peace, a fruit of him which is anointed with the oil of gladness above his Fellows? When wind blows against wind, Schism against Schism, the Church may say as Iocasta sometimes said, weeping over the malice of her two Sons, Eteocles, and Polynices: Tu times Ilum, & Isle te, ego Utum { que } sed Pro vtro { que } thou Fearest him,
and Ascalonring your disgrace, nor the daughters of the Philistines tune your shame to their tymbrells, bee not the nayles and teeth of the Church to scratch and bite your brethren:
and Ascalonring your disgrace, nor the daughters of the philistines tune your shame to their tymbrells, be not the nails and teeth of the Church to scratch and bite your brothers:
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When there are iarres among you, are not you carnall? Yes, for peace becomes those spirits which rellish and taste of him, whose birth-day song was Peace vpon the earth.
When there Are jars among you, Are not you carnal? Yes, for peace becomes those spirits which relish and taste of him, whose birthday song was Peace upon the earth.
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and therefore with inlarged bowelles, I speake, not now vnto Brownists, and Barowists, but vnto those vvho are neerer friends to our Church (men for their diligence and other good partes worthy of much prayse) and yet so impatient at the ceremonies of our Church, that they be scarce willing (in the obseruing of them) to ioine with vs. I would pray them to remember that in the Canticles, where the Church is compared vnto an army with banners displayed:
and Therefore with enlarged bowels, I speak, not now unto Brownists, and Barrowists, but unto those who Are nearer Friends to our Church (men for their diligence and other good parts worthy of much praise) and yet so impatient At the ceremonies of our Church, that they be scarce willing (in the observing of them) to join with us I would pray them to Remember that in the Canticles, where the Church is compared unto an army with banners displayed:
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Seeing then there is one God the Father of vs all, one Church the mother of vs all, one Christ the elder brother of vs all, one Baptism the seale of vs all, one faith the hand of vs all, one saluation the marke whereat we all shoot, let vs striue to maintaine the vnity of the spirit,
Seeing then there is one God the Father of us all, one Church the mother of us all, one christ the elder brother of us all, one Baptism the seal of us all, one faith the hand of us all, one salvation the mark whereat we all shoot, let us strive to maintain the unity of the Spirit,
nor yet so lauish of our company as to mingle our selues amōg the wicked, but be cautelous least we be like to Ephraim, who mixt himselfe among the people:
nor yet so lavish of our company as to mingle our selves among the wicked, but be cautelous lest we be like to Ephraim, who mixed himself among the people:
Rawe on the one side, and rosted on the other, partly religious, and partly idolatrous, luke-warm, fit to be spewed out of Gods mouth, a sinne indeed to halt betweene two opinions, to haue a knee for God, and a knee for Baal;
Raw on the one side, and roasted on the other, partly religious, and partly idolatrous, lukewarm, fit to be spewed out of God's Mouth, a sin indeed to halt between two opinions, to have a knee for God, and a knee for Baal;
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It is remembred of a certain Souldan which dyed at the siege of Zigetum, that being perswaded by the Muphti (who holdes the place of a Bishop or Patriarke among the mahumetan turkes) not to suffer so many religions as were in his dominions;
It is remembered of a certain Sultan which died At the siege of Zigetum, that being persuaded by the Muphti (who holds the place of a Bishop or Patriarch among the mahometan turkes) not to suffer so many Religions as were in his Dominions;
he answered, that a nosegay of many flowers smelled more sweetly then one flower only: which I confess to be true, but the case with religions is neither the same, nor the like;
he answered, that a nosegay of many flowers smelled more sweetly then one flower only: which I confess to be true, but the case with Religions is neither the same, nor the like;
There were in the Church of Germany the opinions of Seruetus and Gentilis: what ruptures those meteors bred in that skie, what breaches in that Church I will not tell you;
There were in the Church of Germany the opinions of Seruetus and Gentilis: what ruptures those meteors bred in that sky, what Breaches in that Church I will not tell you;
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and awaking antiquity for his succour opened a doore vnto the truth, there was a booke published by authority for the allowance of interim Germanicum, that is, till matters of religiō were setled among them, men should enioy what religion they would in the interim or meane time.
and awaking antiquity for his succour opened a door unto the truth, there was a book published by Authority for the allowance of interim German, that is, till matters of Religion were settled among them, men should enjoy what Religion they would in the interim or mean time.
It was misliked by many great diuines, among the rest by Gasper Aquila a Minister of great account at that time, by the Lubicenses, the Lunebergenses, the Hamburgenses, the Magdeburgici,
It was misliked by many great Divines, among the rest by Gaspar Aquila a Minister of great account At that time, by the Lubicenses, the Lunebergenses, the Hamburgenses, the Magdeburgici,
nor pray for the peace of our Ierusalem, what a shewe would the ranke of our hollow hearted English make, who would pull downe our culuer house, our little Church? How often hast thou heard them, O God, (though they whispered vnto themselues) say of the enemies of our peace;
nor pray for the peace of our Ierusalem, what a show would the rank of our hollow hearted English make, who would pull down our culver house, our little Church? How often hast thou herd them, Oh God, (though they whispered unto themselves) say of the enemies of our peace;
and the world wondred that it was so suddenly turned Arrian. Heresie is like a raine-bowe, it hath a thousand colours glorious and seeming coelestiall:
and the world wondered that it was so suddenly turned Arrian. Heresy is like a rainbow, it hath a thousand colours glorious and seeming celestial:
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but rather to get out of Babylon, that there may be recouered out of the iawes of the deuourer, a legge or a peece of an eare, Amos the 3. & the 12. some one or other silly and miscarried soule.
but rather to get out of Babylon, that there may be recovered out of the Jaws of the devourer, a leg or a piece of an ear, Amos the 3. & the 12. Some one or other silly and miscarried soul.
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the tenor whereof is, that no ground should be sowen with two seedes, that no garment of linsie wolsie should be worn, that no ground should be plowed with an oxe and an asse together:
the tenor whereof is, that no ground should be sown with two seeds, that no garment of linsie wolsie should be worn, that no ground should be plowed with an ox and an Ass together:
For, to ioine olde ceremonies of superstition with Gods truth, is to stitch a peece of an olde garment vnto a new vesture, which will make the rent or breach the greater, the sinne more odious vnto God.
For, to join old ceremonies of Superstition with God's truth, is to stitch a piece of an old garment unto a new vesture, which will make the rend or breach the greater, the sin more odious unto God.
God perswade Iaphet to dwell in the tents of Sem, and let Canaan bee their seruant: hee knewe how well it pleased the holy Trinity, to see the vnion of the godly,
God persuade Japhet to dwell in the tents of Sem, and let Canaan be their servant: he knew how well it pleased the holy Trinity, to see the Union of the godly,
it pleased God indeed, else would the Prophet Dauid neuer haue hung vp a table of statutes for his owne house (his little Common-wealth) Psal. 101. whereby he chased away all the wicked, whom (as the same Dauid testifieth elsewhere) God himselfe loued not: the vngodly and him that delighteth in wickednesse doth his soule abhorre.
it pleased God indeed, Else would the Prophet David never have hung up a table of statutes for his own house (his little Commonwealth) Psalm 101. whereby he chased away all the wicked, whom (as the same David Testifieth elsewhere) God himself loved not: the ungodly and him that delights in wickedness does his soul abhor.
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for why should we be as she that turneth aside vnto the flockes of those companions? I will conclude this point with the testimony of the Cappadocians by Gregory Nazianzen in his Monodia: who seeing them liue in safety and peace,
for why should we be as she that turns aside unto the flocks of those Sodales? I will conclude this point with the testimony of the Cappadocians by Gregory Nazianzen in his Monodia: who seeing them live in safety and peace,
that if the people of Israell would serue the Lord, they should enioy the land: If not, then they should bee dispossessed by strangers, a people of a sterne countenance, and an vnknowne language.
that if the people of Israel would serve the Lord, they should enjoy the land: If not, then they should be dispossessed by Strangers, a people of a stern countenance, and an unknown language.
Which admonitions of Almighty God being knit together, like as many beames of the sunne in a burning glasse, may serue like those beams to kindle a fire, to inflame the harts of men, to make thēselues zealous for the Lord of hosts;
Which admonitions of Almighty God being knit together, like as many beams of the sun in a burning glass, may serve like those beams to kindle a fire, to inflame the hearts of men, to make themselves zealous for the Lord of hosts;
that by their obedience, the daughter of that zeale, they may preuent the inuasion of strange deuourers, of Babel who is a golden cup in the hand of the Lord (as the Prophet Ieremy sayth) to make the nations drunken with vengeance, and then they rage.
that by their Obedience, the daughter of that zeal, they may prevent the invasion of strange devourers, of Babel who is a golden cup in the hand of the Lord (as the Prophet Ieremy say) to make the Nations drunken with vengeance, and then they rage.
nor that of the Gospell which is easie, Matth. 11. though (in the iudgement of S. Iames) it be called a lawe of liberty. For the Aegle in the Romane ensigne (that was their armes) towred aloft with incredible maiestie,
nor that of the Gospel which is easy, Matthew 11. though (in the judgement of S. James) it be called a law of liberty. For the Aegle in the Roman ensign (that was their arms) towered aloft with incredible majesty,
and couched all the nations of the world vnder it like lesser birdes, and made them tributarie vnto Caesar: among other countries the land of Iurie was dead in sinnes and trespasses,
and couched all the Nations of the world under it like lesser Birds, and made them tributary unto Caesar: among other countries the land of Jury was dead in Sins and Trespasses,
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and therefore (as one sayth) became a carcasse or a smelling carion, and therefore fittest to bee preyed vpon by that Aeagles they indured the deuourings of a stranger,
and Therefore (as one say) became a carcase or a smelling carrion, and Therefore Fittest to be preyed upon by that Aeagles they endured the devourings of a stranger,
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how? that I may tel, who giues me the pen of Esdras the Scribe? or the tongue of some fluent Orator? There were diuers apparitions in the City, besides voices from the East,
how? that I may tell, who gives me the pen of Ezra the Scribe? or the tongue of Some fluent Orator? There were diverse apparitions in the city, beside voices from the East,
within the wals they were diuided into diuers companies, vnder diuers captaines, they turned their swordes vpon themselues (quis furor hic ciues?) as though their own hands had beene ordained to bee their executioners,
within the walls they were divided into diverse companies, under diverse Captains, they turned their swords upon themselves (quis Furor hic ciues?) as though their own hands had been ordained to be their executioners,
and by other meanes, as if God had sayd of Ierusalem, as sometimes he sayd of Iericho, Cursed be the man before the Lord, that riseth vp and buildeth this Citie:
and by other means, as if God had said of Ierusalem, as sometime he said of Jericho, Cursed be the man before the Lord, that Riseth up and builds this city:
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therfore O Ruben, O Ierusalem, thy dignity is gone. Seneca describes the miseries of captiuity, where (by the Chorus) he sayth, that Priamus now is happy,
Therefore Oh Reuben, Oh Ierusalem, thy dignity is gone. Senecca describes the misery's of captivity, where (by the Chorus) he say, that Priam now is happy,
for he seeth not the burning of Troy, his victorious hands are not bound behinde him, hee is not dragged at Agamemnons chariot, — nunc Elyzij nemoris tutus erat in vmbris.
for he sees not the burning of Troy, his victorious hands Are not bound behind him, he is not dragged At Agamemnons chariot, — nunc Elyzij nemoris tutus erat in vmbris.
And surely they whose eies are closed before they see the woes of their friends and countrey, may haue that applyed vnto them, which was sayde of Crassus (in Tullies Orator) vpon the like occasion;
And surely they whose eyes Are closed before they see the woes of their Friends and country, may have that applied unto them, which was said of Crassus (in Yields Orator) upon the like occasion;
But why should I spend my time in searching records for euidence in a matter so plaine as this? you know as well as I, that forren inuasion and captiuitie openeth the doore to murder,
But why should I spend my time in searching records for evidence in a matter so plain as this? you know as well as I, that foreign invasion and captivity Openeth the door to murder,
it may well stir vs vp vnto prayse (yea, praise the Lord with vnderstanding) for we haue not as yet been scard with the barkings of any vncouth woolfe;
it may well stir us up unto praise (yea, praise the Lord with understanding) for we have not as yet been scared with the barkings of any uncouth wolf;
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our Land hath beene a treasurie and a storehouse for Gods blessings, whereas our neighbour countries haue been the cockpits for all christendome to fight their battles in:
our Land hath been a treasury and a storehouse for God's blessings, whereas our neighbour countries have been the cockpits for all Christendom to fight their battles in:
wee haue had peace the childe of heauen, and plenty the child of peace, while they haue bin measured with the line of Samaria, and haue had stretched out vpon them the plummets of the house of Achab:
we have had peace the child of heaven, and plenty the child of peace, while they have been measured with the line of Samaria, and have had stretched out upon them the plummets of the house of Ahab:
but like Gods minions we haue had dayly cause of reioycing both great and small; Our mountaines haue skipped like rammes, and our little hilles like young sheepe:
but like God's minions we have had daily cause of rejoicing both great and small; Our Mountains have skipped like rams, and our little hills like young sheep:
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if wee did well, all our feastings should bee feasts of tabernacles in remembrance that our forefathers liued vnquietly in respect of our setled estate.
if we did well, all our feastings should be feasts of Tabernacles in remembrance that our Forefathers lived unquietly in respect of our settled estate.
Oftentimes may England with Israel now say, from my youth vp haue they fought against me, the plowers plowed vpon my backe and made long furrowes, both Gebal and Ammon and Amaleck with them that dwell at Tyre:
Oftentimes may England with Israel now say, from my youth up have they fought against me, the plowers plowed upon my back and made long furrows, both Gebal and Ammon and Amalek with them that dwell At Tyre:
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did they not euen write and in graue victorie vpon their owne shippes, assuring themselues of the conquest before the encounter? but how they sped, the seas, the narrow seas can tell:
did they not even write and in graven victory upon their own ships, assuring themselves of the conquest before the encounter? but how they sped, the Seas, the narrow Seas can tell:
Besides the attempts of our forren enemies, our countrey hath beene gnawne and wrung with the gripings of homeborne traytours, looking still for the troubling of the streame that they might fish.
Beside the attempts of our foreign enemies, our country hath been gnawn and wrung with the gripings of homeborn Traitors, looking still for the troubling of the stream that they might Fish.
nor French, nor Spanish, nor Dutch, nor anie friend, nor any hired fauorite, • What? noe returne of thansgiuing for all these blessings? Ingrata patria, ne ossa quidem? (sayde Scipio, Africanus) haue I gotten so many victories for you my countrimen,
nor French, nor Spanish, nor Dutch, nor any friend, nor any hired favourite, • What? no return of thanksgiving for all these blessings? Ingrata patria, ne ossa quidem? (said Scipio, Africanus) have I got so many victories for you my countrymen,
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and not so much as my bones remaine among you? Haue I gotten so many victories for you (may God say) and no remembrance of me left among you? Vbi nouem, where are the nine? But one among tenne? but one among ten thousand that returnes to giue praise? all like the Moone, which totum adimit quo ingrata refulget, darkens that Sunne that gaue it light? Doe we all take that cuppe of Saluation with the left hand, which God hath reached out vnto vs with the right hand of his bounty? Haue we not all cause to call vpon the name of the Lorde? Let not Gods blessings fall vpon vs as pure water vpon sinkes, which returne nothing in stead thereof, but anoysome smell againe. Iacob could cast his accounts;
and not so much as my bones remain among you? Have I got so many victories for you (may God say) and not remembrance of me left among you? Vbi November, where Are the nine? But one among tenne? but one among ten thousand that returns to give praise? all like the Moon, which totum adimit quo Ingrata refulget, darkens that Sun that gave it Light? Do we all take that cup of Salvation with the left hand, which God hath reached out unto us with the right hand of his bounty? Have we not all cause to call upon the name of the Lord? Let not God's blessings fallen upon us as pure water upon sinks, which return nothing in stead thereof, but anoysome smell again. Iacob could cast his accounts;
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There is giuen vnto man (as the Anatomists doe obserue) one muscle in the eye, more then in the eye of a beast, to teach that men are born to look vpward (in tokē of thākfulnes) rather then beasts.
There is given unto man (as the Anatomists do observe) one muscle in the eye, more then in the eye of a beast, to teach that men Are born to look upward (in token of thankfulness) rather then beasts.
and singing as shee leapeth) leap by our meditations from one blessing vnto an other, from our creation to our redemption, to our iustification, to our sanctification, to our glorification, from branch to branch;
and singing as she leapeth) leap by our meditations from one blessing unto an other, from our creation to our redemption, to our justification, to our sanctification, to our glorification, from branch to branch;
As this doctrin is a spur to stir vs vp to thankfulness, so I told you it might serue as a bridle to curb those sins which are the occasions, that strangers may deuour our strength.
As this Doctrine is a spur to stir us up to thankfulness, so I told you it might serve as a bridle to curb those Sins which Are the occasions, that Strangers may devour our strength.
iudgethen Iuda and Ierusalem, iudge your selues, can you haue truce with any of his creatures? will not God commaund the heauen to bee as iron & the earth as brasse vnto you? Will hee not deny you the former and the latter raine? Will he not giue your fruites vnto the caterpiller, your labours vnto the grashopper,
iudgethen Iuda and Ierusalem, judge your selves, can you have truce with any of his creatures? will not God command the heaven to be as iron & the earth as brass unto you? Will he not deny you the former and the latter rain? Will he not give your fruits unto the caterpillar, your labours unto the grasshopper,
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Amos. 5. Is it peace lehu or not, quoth the messenger of Iezabel. What talkest thou of peace (quoth he againe) seeing the whoredomes and witch-crafts of Iezabel are great in nuraber? So,
Amos. 5. Is it peace lehu or not, quoth the Messenger of Jezebel. What talkest thou of peace (quoth he again) seeing the whoredoms and witchcrafts of Jezebel Are great in nuraber? So,
how can we talke of peace, with God and our selues, while our sins and impurities are great in number? For the which, God (being the Lord of hostes) can vnmuzzle all his creatures, fire, water, hayle, yee, snowe, storme, and tempest to bee the portion for the wicked to drinke.
how can we talk of peace, with God and our selves, while our Sins and Impurities Are great in number? For the which, God (being the Lord of hosts) can unmuzzle all his creatures, fire, water, hail, ye, snow, storm, and tempest to be the portion for the wicked to drink.
but good God, what a wonder is it? though she be olde shee is euer in child-bed, in trauell euery month of newe fashions, of newe sinnes, of new vanities;
but good God, what a wonder is it? though she be old she is ever in childbed, in travel every Monn of new fashions, of new Sins, of new vanities;
which while we plunge in the same stream we are vnawares so burdened, that we cannot clime vnto the hill, not to the hill of Sion, not vp to heauen, not vp to those hills from whence commeth all our helpe.
which while we plunge in the same stream we Are unawares so burdened, that we cannot climb unto the hill, not to the hill of Sion, not up to heaven, not up to those hills from whence comes all our help.
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rather kiss the rod and submit your selues vnto his power, and looke into your owne distempered estates, suppresse those rebells within you, your affections:
rather kiss the rod and submit your selves unto his power, and look into your own distempered estates, suppress those rebels within you, your affections:
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it is neuer alone, it drawes on swearing, and quarrelling, and ribaldry, and words, what not? saue onely them that are powdred with salt: and deeds, what not? saue onely the fruits of the spirit.
it is never alone, it draws on swearing, and quarreling, and ribaldry, and words, what not? save only them that Are powdered with salt: and Deeds, what not? save only the fruits of the Spirit.
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While I touch this veine and speake of this matter, I doubt not but some (and they none of the meanest) could be content to say to me, at the seruants of Hezekiah say de vnto Rabsaketh, Speake wee pray thee to thy seruants in the Aramites language,
While I touch this vein and speak of this matter, I doubt not but Some (and they none of the Meanest) could be content to say to me, At the Servants of Hezekiah say de unto Rabsaketh, Speak we pray thee to thy Servants in the Aramites language,
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or cony-catching, I cannot tel) they farewel, & they are cloathed like Salomon in all his royalty. Many of vs (God knows) are like him in the Gospelso possessed with a diuell, that somtimes we fal into the fire, somtimes into the water, somtimes the diuel teares vs and wee foame at the mouth:
or conycatching, I cannot tell) they farewell, & they Are clothed like Solomon in all his royalty. Many of us (God knows) Are like him in the Gospelso possessed with a Devil, that sometimes we fall into the fire, sometimes into the water, sometimes the Devil tears us and we foam At the Mouth:
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wee fall sometimes into the fire of concupiscence, sometimes into the vvater and ouerflowing of drunkennesse, somtimes the diuell teares vs with rage and anger,
we fallen sometime into the fire of concupiscence, sometime into the water and overflowing of Drunkenness, sometimes the Devil tears us with rage and anger,
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but aboue all other, beware of hardnesse of heart, and finall impenitencie; least as shee in the Poet, who Pectorapercussit, pectus quo { que } robora fiunt.
but above all other, beware of hardness of heart, and final impenitency; lest as she in the Poet, who Pectorapercussit, pectus quo { que } robora Fluent.
O Altar, Altar of the Citie of God, adde yeare vnto yeare, and kill lambes, lest now when the regions are white for the haruest, and wee euen mellow for the iudgement of God,
Oh Altar, Altar of the city of God, add year unto year, and kill Lambs, lest now when the regions Are white for the harvest, and we even mellow for the judgement of God,
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and like a basket of summer fruit, proue like a bottle in the water, that neuer sinkes vntill it be full, neither can wee looke for a downefall vntill wee haue filled the measure of iniquitie;
and like a basket of summer fruit, prove like a Bottle in the water, that never sinks until it be full, neither can we look for a downfall until we have filled the measure of iniquity;
but when those waters of Mara, those bitter waters are brimfull, then Gods Angels will reap the world, with that vnperceiued sieth, the pestilence that walketh in the darkenesse:
but when those waters of Mara, those bitter waters Are brimful, then God's Angels will reap the world, with that unperceived sieth, the pestilence that walks in the darkness:
but our soules which should be white and spotless, God can deriue that worldly pompe of ours, into many channels, conuay it into many hands, dispossesse vs both of the name and glory that we had by those things;
but our Souls which should be white and spotless, God can derive that worldly pomp of ours, into many channels, convey it into many hands, dispossess us both of the name and glory that we had by those things;
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and though it be not so cheap seruice as you would wish, yet I would aduise you to bestowe some portion of that you haue to these two vses ▪ to the releeuing of the poore, Gods children,
and though it be not so cheap service as you would wish, yet I would advise you to bestow Some portion of that you have to these two uses ▪ to the relieving of the poor, God's children,
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For the first, there be many, whose hearts are as hard as the nether milstone, their hands are withered they cānot stretch them out, they liue vnto the poore members of Christ,
For the First, there be many, whose hearts Are as hard as the neither millstone, their hands Are withered they cannot stretch them out, they live unto the poor members of christ,
and exhort you, not to giue sparingly, that you may reap liberally, for he that forgaue the greatest debt that euer any in the world owed, laies claime vnto that of charitie, & wil not forgiue it:
and exhort you, not to give sparingly, that you may reap liberally, for he that forgave the greatest debt that ever any in the world owed, lays claim unto that of charity, & will not forgive it:
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how can we say truly, we loue God whom we haue not seene? If many lines be drawn frō the circle to the cēter, the neerer they come one to another, the neerer they com vnto the center:
how can we say truly, we love God whom we have not seen? If many lines be drawn from the circle to the centre, the nearer they come one to Another, the nearer they come unto the centre:
cōpare the lines vnto men & the cēter vnto Christ, vnto whom al heauy things tend (all those that are heauy ladē with their sins) the neerer they are ioyned one to another in loue, the neerer they com vnto Christ.
compare the lines unto men & the centre unto christ, unto whom all heavy things tend (all those that Are heavy laden with their Sins) the nearer they Are joined one to Another in love, the nearer they come unto christ.
Those that are filled with Gods blessings, shuld be like the ful end of an houre glasse, they shuld empty & euacuate thē selues into those that want, that those that haue wanted, may be raised vppe.
Those that Are filled with God's blessings, should be like the full end of an hour glass, they should empty & evacuate them selves into those that want, that those that have wanted, may be raised up.
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You that are great in this world, you do not wind & turn those things which are absolutly your own, you are but feoffees in trust with them to the vse of Gods Orphanes.
You that Are great in this world, you do not wind & turn those things which Are absolutely your own, you Are but feoffees in trust with them to the use of God's Orphans.
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he preferres that goodly pile and monument of charitie before the Sepulcher of Mausolus and the Colossus of Rhodes and the rest of the wonders of the world.
he prefers that goodly pile and monument of charity before the Sepulcher of Mausolus and the Colossus of Rhodes and the rest of the wonders of the world.
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Let not your citie, which is worthily accoūted the head of a kingdome, be made by your greedines the belly of the kingdome for deuouring the rest. I iudge you not:
Let not your City, which is worthily accounted the head of a Kingdom, be made by your greediness the belly of the Kingdom for devouring the rest. I judge you not:
and is our welsighted religion become a stepdame? If it be not, what means the crie of the Church like that of Rahels in Ramah, weeping for her fauorites because they are not? Could those Church-leeches imagin they see Antiochus (after his reuelling in the Temple) killed in a strange Land by an inuisible hand:
and is our welsighted Religion become a stepdame? If it be not, what means the cry of the Church like that of Rahels in Ramah, weeping for her favorites Because they Are not? Could those Church-leeches imagine they see Antiochus (After his revelling in the Temple) killed in a strange Land by an invisible hand:
or could they consider that disswasiue vsed by Celsus of Verona vnto the Senate of Venice, whereby hee makes it plaine, that since they medled with the Church goods they neuer preuailed against their enemies,
or could they Consider that disuasive used by Celsus of Verona unto the Senate of Venice, whereby he makes it plain, that since they meddled with the Church goods they never prevailed against their enemies,
they would let them liue by the altar, who serue at the altar, they would not inuade the inheritance of Leui, they would not seeke for those ministers who are content to prostitute their worthes vpon any tearmes, for a morsell of bread and a few peeces of siluer;
they would let them live by the altar, who serve At the altar, they would not invade the inheritance of Levi, they would not seek for those Ministers who Are content to prostitute their worths upon any terms, for a morsel of bred and a few Pieces of silver;
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but seeke a kingdome, bee not earthly minded, but seeke the kingdome of God, and the things of the worlde shall bee ministred vnto you, like a retinue they shall followe after. The flesh doth inficere, infect: the world doth deficere, forsake: but Christ doth reficere, refresh.
but seek a Kingdom, be not earthly minded, but seek the Kingdom of God, and the things of the world shall be ministered unto you, like a retinue they shall follow After. The Flesh does inficere, infect: the world does deficere, forsake: but christ does reficere, refresh.
That knewe Aelius Adrianus well, when hauing no hope in any thing but the world (which he sawe to faile him) he commaunded his soule (the guest of his bodie) for euer to bid farewell to all comfort.
That knew Aelius Adrianus well, when having no hope in any thing but the world (which he saw to fail him) he commanded his soul (the guest of his body) for ever to bid farewell to all Comfort.
The first is prooued by the wicked, who say, Who will shewe vs anie good? Psalm. 4. 6. The second by the godly, who say, Lord lift thou vp the light of thy countenance vppon vs. Psalm 4. 7. The goodly things of the world are like Ships which are graced with the titles of triumph,
The First is proved by the wicked, who say, Who will show us any good? Psalm. 4. 6. The second by the godly, who say, Lord lift thou up the Light of thy countenance upon us Psalm 4. 7. The goodly things of the world Are like Ships which Are graced with the titles of triumph,
Shee inioyes the pleasures of the earth by the 5. senses, as by fiue windows, which windowes as long as they are open, things of the world bring much delight,
She enjoys the pleasures of the earth by the 5. Senses, as by fiue windows, which windows as long as they Are open, things of the world bring much delight,
There is no nobility like vnto a new birth in Christ, no feast to the peace of conscience, no crowne to a crowne of immortalitie, no life to a conuersation which is in heauen.
There is no Nobilt like unto a new birth in christ, no feast to the peace of conscience, no crown to a crown of immortality, no life to a Conversation which is in heaven.
so shall your strength not bee food for the deuouring of strangers, you shall be yoked by the hand of no Rehoboam, who would whippe with scorpions insteede of roddes, whose little finger would bee heauier then all his fathers loynes.
so shall your strength not be food for the devouring of Strangers, you shall be yoked by the hand of no Rehoboam, who would whip with scorpions instead of rods, whose little finger would be Heavier then all his Father's loins.
Onely hee hath often come to vs and found vs sleeping in our sinnes, as Dauid came to Saul sleeping in a caue, cutting a peece off our garments, onely touching vs by some small affliction,
Only he hath often come to us and found us sleeping in our Sins, as David Come to Saul sleeping in a cave, cutting a piece off our garments, only touching us by Some small affliction,
that Gods bowe is without an arrowe, hee threatneth long before hee suffer his vvhole displeasure to arise: What then? Shall vvee continue still in sinne that grace may abound? God forbid:
that God's bow is without an arrow, he threatens long before he suffer his Whole displeasure to arise: What then? Shall we continue still in sin that grace may abound? God forbid:
that will inhance and improue Gods wrath, seeing Gods long suffering should leade vs to repentance, Romans 2. Rather let vs, vvho thrice happie (as looking from the shore) haue no venture in the wracke that wee see in others, turne vnto God that we may liue;
that will inhance and improve God's wrath, seeing God's long suffering should lead us to Repentance, Romans 2. Rather let us, who thrice happy (as looking from the shore) have no venture in the wrack that we see in Others, turn unto God that we may live;
Clodoueus, the king of France, could not bee perswaded vnto christianitie by his wife Crotildis a religious Burgundian, till by the Almaynes there was giuen him an ouerthrowe in battel:
Clodoueus, the King of France, could not be persuaded unto christianity by his wife Clotilda a religious Burgundian, till by the Almains there was given him an overthrown in battle:
which calamitie wrought so with him, that hee vowed (if God would restore vnto him what hee had lost) hee would bequeath & dedicate himself to his seruice, while he did liue:
which calamity wrought so with him, that he vowed (if God would restore unto him what he had lost) he would Bequeath & dedicate himself to his service, while he did live:
Affliction keepes the soule of a Christian in breath, it is the eyebright to make him see both his owne weakenesse (for Dauid, before hee was afflicted went wrong) & the strength of God vpon him.
Affliction keeps the soul of a Christian in breath, it is the eyebright to make him see both his own weakness (for David, before he was afflicted went wrong) & the strength of God upon him.
to be briefe, affliction is a part of the dowry of the Church of God. Now therfore when you are afflicted, looke not only vpon the arrowe that hits you,
to be brief, affliction is a part of the dowry of the Church of God. Now Therefore when you Are afflicted, look not only upon the arrow that hits you,
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So, that we may be incouraged to wrastle with afflictions, though it be vnto bloud, we must remember the powring out of the pretious bloud of him, who became for our sakes the slaughtered lamb of God.
So, that we may be encouraged to wrestle with afflictions, though it be unto blood, we must Remember the Pouring out of the precious blood of him, who became for our sakes the slaughtered lamb of God.
Right dear in Gods eies is the death of all his Saints. These were the primeroses of the Church, which died quickly after Christ their great shepheard:
Right dear in God's eyes is the death of all his Saints. These were the primroses of the Church, which died quickly After christ their great shepherd:
By Christ and by these his Martyrs (who had the soule of their soules for their comfort) learne to submit your selues to the correction of God, that you may legitimate his wisdome in correcting of you;
By christ and by these his Martyrs (who had the soul of their Souls for their Comfort) Learn to submit your selves to the correction of God, that you may legitimate his Wisdom in correcting of you;
But there shall bee (as Anselmus sayth) the heauens lovvring aboue, hell gaping belovve, the Diuell accusing on the one hand, sinnes vvitnessing on the other, the conscience burning within, the world flaming about;
But there shall be (as Anselm say) the heavens lowering above, hell gaping below, the devil accusing on the one hand, Sins witnessing on the other, the conscience burning within, the world flaming about;
and mine eyes floudes of teares, that I might weepe day and night for them that are in such a case) to indure, I say, hell fire, vvhere the vvorme euer gnaweth, vvhere the fire euer burneth,
and mine eyes floods of tears, that I might weep day and night for them that Are in such a case) to endure, I say, hell fire, where the worm ever gnaweth, where the fire ever burns,
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Bidde vvelcome to his correction in this life, that you maie auoyde the second death. Yet graie haires caused by affliction could not make Ephraim know his estate:
Bid welcome to his correction in this life, that you may avoid the second death. Yet gray hairs caused by affliction could not make Ephraim know his estate:
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To day therefore if you will heare my voyce, harden not your hearts: let not cras, cras, to morrow, to morrow bee your note, vvhich Saint Austen misliked in himselfe,
To day Therefore if you will hear my voice, harden not your hearts: let not cras, cras, to morrow, to morrow be your note, which Saint Austen misliked in himself,
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and therfore added, Why not now Lord? why not now? neither flatter your selues as those did (whom Saint Peter reproues) saying, Where is the promise of his comming? to day and yesterday are both alike:
and Therefore added, Why not now Lord? why not now? neither flatter your selves as those did (whom Saint Peter reproves) saying, Where is the promise of his coming? to day and yesterday Are both alike:
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olde age is attended by many impediments, lay not the heauiest burden vpon the worst horse, charge not your weakenesse with that high seruice, adiourne not your repentance, dedicate not the flower of your age vnto vanitie, appointing only for God the dregges in the bottome;
old age is attended by many impediments, lay not the Heaviest burden upon the worst horse, charge not your weakness with that high service, adjourn not your Repentance, dedicate not the flower of your age unto vanity, appointing only for God the dregs in the bottom;
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Camerarius doth instance in the mother of George Castroit, or Scanderbegge; who, the night before her sonne vvas borne, dreamed of a Serpent, that laied his head in the kingdom of Epyrus,
Camerarius does instance in the mother of George Castroit, or Scanderbegge; who, the night before her son was born, dreamed of a Serpent, that laid his head in the Kingdom of Epirus,
though strangers deuoured his strength, though gray haires were heere and there vpon him, yet he knew it not, yet he knew it not: his ignorance is redoubled.
though Strangers devoured his strength, though grey hairs were Here and there upon him, yet he knew it not, yet he knew it not: his ignorance is redoubled.
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Thou art the soule of the world, knitting togither these present times with ages past by thee we that are liuing call to counsel those that are dead and gone.
Thou art the soul of the world, knitting together these present times with ages passed by thee we that Are living call to counsel those that Are dead and gone.
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Iulian that wicked Apostata, would haue abolished schooles of learning, arts and sciences, because the Christians vsing the help of these things wounded them with their owne quils.
Iulian that wicked Apostata, would have abolished Schools of learning, arts and sciences, Because the Christians using the help of these things wounded them with their own quils.
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Therefore prize at no low rate the two Vniuersities of this Land, Vnto whome instead of founders and fathers, God hath giuen children, into which two this and former ages haue emptied themselues, they are the two plentiful breasts of our mother England:
Therefore prize At no low rate the two Universities of this Land, Unto whom instead of founders and Father's, God hath given children, into which two this and former ages have emptied themselves, they Are the two plentiful breasts of our mother England:
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like Hercules pillars they may haue ingrauen vpon them Non vltra, for there are no Vniuersities in the world that goe beyonde them, no not equall to them.
like Hercules pillars they may have engraved upon them Non vltra, for there Are no Universities in the world that go beyond them, no not equal to them.
the lawe sayeth of this sinne, Cursed is he that doth so, and let all the people say Amen, Their Cleargiemen were as snares vpon Mispah, & as nets spred vpon Thabor, they did intangle the people;
the law Saith of this sin, Cursed is he that does so, and let all the people say Amen, Their Cleargiemen were as snares upon Mizpah, & as nets spread upon Mount tabor, they did entangle the people;
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and so the light of the Moone became as the light of the Sunne, and the light of the Sunne seauenfould, Saluation became the walles of our Church of England, and prayse her gates;
and so the Light of the Moon became as the Light of the Sun, and the Light of the Sun seauenfould, Salvation became the walls of our Church of England, and praise her gates;
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they went about to dimme the starres when they could not darken the Sunne, and by a malitious inuasio they indeauoured to sophisticate the fathers of the Church.
they went about to dim the Stars when they could not darken the Sun, and by a malicious inuasio they endeavoured to sophisticate the Father's of the Church.
For Philip the second, King of Spaine, gaue commandement to Christopher Plantine his printer at Antwerp to print a Catalogue or Index, which should giue direction how to geld and purge the Fathers of all such sentences as might make against the Church of Rome:
For Philip the second, King of Spain, gave Commandment to Christopher Planting his printer At Antwerp to print a Catalogue or Index, which should give direction how to geld and purge the Father's of all such sentences as might make against the Church of Rome:
which Index should not be publikely sould, but should serue for the vse of the Spanish inquisition, that by their tyranny all the olde coppies might be called in and the newe ones published vnto their mindes:
which Index should not be publicly should, but should serve for the use of the Spanish inquisition, that by their tyranny all the old copies might be called in and the new ones published unto their minds:
It pleased God, that reuerend M. Iunius, hauing conference with a friend about this matter, had the whole plot discouered vnto him, got an authenticke coppy of their Index,
It pleased God, that reverend M. Iunius, having conference with a friend about this matter, had the Whole plot discovered unto him, god an authentic copy of their Index,
& by the permission of Iohn Casimere, county Palatine of Rhene, he got it placed in his Library, where it remaines (I thinke) vntill this day to the shame of them who would haue wronged Antiquitie so much.
& by the permission of John Casimere, county Palatine of Rhene, he god it placed in his Library, where it remains (I think) until this day to the shame of them who would have wronged Antiquity so much.
they intangle themselues in Genealogies and matters impertinent, and out of a desire they haue of prayse for lanching into the deepe, they prie into the secrets of the Thunderer,
they entangle themselves in Genealogies and matters impertinent, and out of a desire they have of praise for launching into the deep, they pry into the secrets of the Thunderer,
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such were the persecuting Gentiles in France (as Eusebius witnesseth) who in scorn of the resurrection, which the Christians do beleeue, did burne many of the Martyrs,
such were the persecuting Gentiles in France (as Eusebius Witnesseth) who in scorn of the resurrection, which the Christians do believe, did burn many of the Martyrs,
lib. 4. Dist. 44, (vrging this point of the resurrection) that though an image be broken in a 1000. peeces, it may be made vp againe so long as the image maker doth liue:
lib. 4. Dist 44, (urging this point of the resurrection) that though an image be broken in a 1000. Pieces, it may be made up again so long as the image maker does live:
Nay (which was more pitie) they were such strangers in the booke of God, that they knew not what was deliuered concerning the resurrection by Ezechiel, vnto whom was shewed great heapes of scattered bones, which the Lord yet put together and laide sinewes vpon them,
Nay (which was more pity) they were such Strangers in the book of God, that they knew not what was Delivered Concerning the resurrection by Ezechiel, unto whom was showed great heaps of scattered bones, which the Lord yet put together and laid sinews upon them,
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hee retires himselfe into some other place least he be annoyed with dust and rubbish, and returnes into it againe when it is built more firme and glorious:
he retires himself into Some other place lest he be annoyed with dust and rubbish, and returns into it again when it is built more firm and glorious:
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but at the day of the resurrection, when the house is built more glorious then it was before, when this mortall shall put on immortalitie, then shall the soule take possession of the body againe:
but At the day of the resurrection, when the house is built more glorious then it was before, when this Mortal shall put on immortality, then shall the soul take possession of the body again:
Now because it is sayde, for the electes sake, there shall bee a shortning of those dayes, therefore they affirme the time of Christs second comming shall fall out betweene the yeares 1688, and 1700.
Now Because it is said, for the elects sake, there shall be a shortening of those days, Therefore they affirm the time of Christ second coming shall fallen out between the Years 1688, and 1700.
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as Petilian the heretick doing, gaue Saint Austen occasion to tell him, that his tongue was no fanne for the Lords floore, to discerne the wheate from the chaffe:
as Petilian the heretic doing, gave Saint Austen occasion to tell him, that his tongue was no fan for the lords floor, to discern the wheat from the chaff:
looke not ouer other mens hedges, as they that haue tender eyes doe when they complaine that the Sunne is waterish and dimme when it is not so, but themselues are weake sighted.
look not over other men's hedges, as they that have tender eyes do when they complain that the Sun is waterish and dim when it is not so, but themselves Are weak sighted.
Rather turn your eyes into your owne bosomes, as Christ bid them that iudged the woman taken in adulterie, Iohn 8, Hee that is without sinne cast the first stone at her:
Rather turn your eyes into your own bosoms, as christ bid them that judged the woman taken in adultery, John 8, He that is without sin cast the First stone At her:
you haue husbandry inough at home, you haue eyes, looke that they bee not sweld with lust: you haue hands, looke they bee not hands of iniquitie: you haue feete, looke they bee not swift to shed blood: you haue tongues, looke the poyson of aspes bee not vnder them:
you have Husbandry enough At home, you have eyes, look that they be not swelled with lust: you have hands, look they be not hands of iniquity: you have feet, look they be not swift to shed blood: you have tongues, look the poison of asps be not under them:
But as Polo the Tragoedian acting the part of Electra vpon the stage, & being mournefully to bring in the bones of her brother Orestes in a pot, hee brought the bones of his owne sonne lately buried, that the sight of them might wring foorth true teares indeede,
But as Polo the Tragedian acting the part of Electra upon the stage, & being mournfully to bring in the bones of her brother Orestes in a pot, he brought the bones of his own son lately buried, that the sighed of them might wring forth true tears indeed,
that wil breed true ioy and true griefe indeede, when we say not as the disciples saide (when Christ tolde them that one of them should betray him) Master, is it I? Master is it I? but Master, it is I, Master it is I that haue sinned, that haue committed treason against thee, the King of Kings, and Lord of Lords.
that will breed true joy and true grief indeed, when we say not as the Disciples said (when christ told them that one of them should betray him) Master, is it I? Master is it I? but Master, it is I, Master it is I that have sinned, that have committed treason against thee, the King of Kings, and Lord of lords.
Let your selues be the center of your owne circling thoughts, and bend your selues to knowe those things that may serue your turns at the day of accoūt.
Let your selves be the centre of your own circling thoughts, and bend your selves to know those things that may serve your turns At the day of account.
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That learned Father fannes away as chaffe the two former kindes of knowledge, but as wheate hee preserues the two later, which tend to the edifying of the soule.
That learned Father fans away as chaff the two former Kinds of knowledge, but as wheat he preserves the two later, which tend to the edifying of the soul.
O giue not their fruites vnto the caterpiller, nor their labours vnto the grashopper, not (as I may bee bolde to compare it) to the world, not to the flesh, nor the mulberie trees vnto the frost, not vnto the colde numnesse of zeale, of charitie.
Oh give not their fruits unto the caterpillar, nor their labours unto the grasshopper, not (as I may be bold to compare it) to the world, not to the Flesh, nor the mulberry trees unto the frost, not unto the cold numbness of zeal, of charity.
Secondly, by reforming of our sinnes, Hee is a holy God: Thirdly, by hoping in God, who doth pardon our sinnes, hee is a mercifull God. By repentance for our sinnes:
Secondly, by reforming of our Sins, He is a holy God: Thirdly, by hoping in God, who does pardon our Sins, he is a merciful God. By Repentance for our Sins:
for in the first and second of Amos the language of the prophet is nothing but a volley of iudgements against Damascus, Tyrus, Edom, Ammon, Moab, and Iuda;
for in the First and second of Amos the language of the Prophet is nothing but a volley of Judgments against Damascus, Tyre, Edom, Ammon, Moab, and Iuda;
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It concerned them then, and vs also to turne vnto him by repentance, left for 3000. transgressions or for foure, hee come with the besome of his wrath and sweepe vs all away.
It concerned them then, and us also to turn unto him by Repentance, left for 3000. transgressions or for foure, he come with the besom of his wrath and sweep us all away.
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and let them desire of God as the wife of Othoniel did of Caleb and Ioshua, that seeing they are parched with sinne and with the heate of concupiscence (as shee complained of an hote countrey) there may bee giuen vnto them springs aboue, & springs beneath, springs of tears in their eyes aboue,
and let them desire of God as the wife of Othniel did of Caleb and Ioshua, that seeing they Are parched with sin and with the heat of concupiscence (as she complained of an hight country) there may be given unto them springs above, & springs beneath, springs of tears in their eyes above,
and after an other prentishippe, vnto Rahel that was more beautiful: so should the sonnes of Iacob, first vnto repentance bleare eyed and full of teares,
and After an other prentishippe, unto Rachel that was more beautiful: so should the Sons of Iacob, First unto Repentance blear eyed and full of tears,
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and after the induring of that godly sorrowe (which will cause repentance vnto saluation) they shall inioye the ioyes of heauen, which are beautifull like Rahel: For all teares shall be wiped away from their eyes. Grammarians deriue terra a terendo:
and After the enduring of that godly sorrow (which will cause Repentance unto salvation) they shall enjoy the Joys of heaven, which Are beautiful like Rachel: For all tears shall be wiped away from their eyes. Grammarians derive terra a terendo:
So why should not man (who is earth and ashes, terra quiateritur) because hee is harrowed vp with a feeling of his sinnes? When the wind is inclosed in the hollows of the earth it striues for passage, & so makes an earthquake:
So why should not man (who is earth and Ashes, terra quiateritur) Because he is harrowed up with a feeling of his Sins? When the wind is enclosed in the hollows of the earth it strives for passage, & so makes an earthquake:
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but fear not, that sorrow comes of God, it is because there is within thee the holy Ghost, (that winde which bloweth where it listeth.) When thy soule (O man) is troubled for thy sinnes, that garboyle within thee is like the troubling of the water, Iohn 5. Be thou sure, the Angell of the Lord hath beene there, that sorrowe of thine comes from God:
but Fear not, that sorrow comes of God, it is Because there is within thee the holy Ghost, (that wind which blows where it lists.) When thy soul (Oh man) is troubled for thy Sins, that garboil within thee is like the troubling of the water, John 5. Be thou sure, the Angel of the Lord hath been there, that sorrow of thine comes from God:
As they that looked vpō Syllaes ring, could not choose but take notice both of Syllaes seal and the treason of Iugurtha, because that was grauen vpon vpon the seale:
As they that looked upon Syllae ring, could not choose but take notice both of Syllae seal and the treason of Jugurtha, Because that was graven upon upon the seal:
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so consider & weigh both the seale wherewith you are sealed against the day of redemption, and the treason of your forefathers also which gaue occasion of the sealing of such a pardon vnto you.
so Consider & weigh both the seal wherewith you Are sealed against the day of redemption, and the treason of your Forefathers also which gave occasion of the sealing of such a pardon unto you.
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Neither must you only mourn for your sinnes, but you must abandon them also, for feare of the Diuelles reentrie, with seuen Diuels worse then himselfe,
Neither must you only mourn for your Sins, but you must abandon them also, for Fear of the Diuelles reentry, with seuen Devils Worse then himself,
yet this liuing of the life of the righteous is hard of digestion, as hard as the gayning of the land of promise was to those spies which cōfessed that the land was a good land,
yet this living of the life of the righteous is hard of digestion, as hard as the gaining of the land of promise was to those spies which confessed that the land was a good land,
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When they feele the paine that belongeth vnto the seruice of God, they say with her (who longed for children but could not indure the pain of child-bearing) Seeing it is thus why am I so wāton. Florus could say:
When they feel the pain that belongeth unto the service of God, they say with her (who longed for children but could not endure the pain of childbearing) Seeing it is thus why am I so wanton. Florus could say:
the carnall rather then they would lose their swine, desire Christ to depart out of their coasts, wheras the other that they may raign with Christ, are willing to suffer with Christ.
the carnal rather then they would loose their Swine, desire christ to depart out of their coasts, whereas the other that they may Reign with christ, Are willing to suffer with christ.
O glorious king, these that stand before thee, are thine indeed by creation, but by their sins they haue canceld that image of thine that was vpon them;
Oh glorious King, these that stand before thee, Are thine indeed by creation, but by their Sins they have canceled that image of thine that was upon them;
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yet this priuiledge belongs vnto them that liue after the spirit, not after the flesh, Rom. 8. 1. When the arke of the Lord was drawne by kine to Bethshemosh, though their calues perhaps lowed vnto them, and they (as the text sayth) vnto their calues, yet they could not goe because they were tyed vnto the arke:
yet this privilege belongs unto them that live After the Spirit, not After the Flesh, Rom. 8. 1. When the Ark of the Lord was drawn by kine to Bethshemosh, though their calves perhaps lowed unto them, and they (as the text say) unto their calves, yet they could not go Because they were tied unto the Ark:
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though not to the Arke of the couenant, yet to the couenants of the Lord: but if you will needs follow your owne imaginations which are euill, and that continually;
though not to the Ark of the Covenant, yet to the Covenants of the Lord: but if you will needs follow your own Imaginations which Are evil, and that continually;
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therfore the diuel (whom you haue serued) will annoint you with oyle of sadnesse aboue your fellowes, then can you neuer be merrie though al the pleasures in the world should make you melody.
Therefore the Devil (whom you have served) will anoint you with oil of sadness above your Fellows, then can you never be merry though all the pleasures in the world should make you melody.
An euill conscience (when you haue lost your selues, as Iob lost all his goods & children) will haunt you and say vnto you, you haue lost Gods fauour and your owne soules, and I alone am left aliue to come and tell you, to keepe you waking at midnight when you should sleepe.
an evil conscience (when you have lost your selves, as Job lost all his goods & children) will haunt you and say unto you, you have lost God's favour and your own Souls, and I alone am left alive to come and tell you, to keep you waking At midnight when you should sleep.
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dedicate not your soules and bodies vnto lust and vanity, but rather say (O Lord) they were dear bought, I wil offer them both as a sacrifice to thee.
dedicate not your Souls and bodies unto lust and vanity, but rather say (Oh Lord) they were dear bought, I will offer them both as a sacrifice to thee.
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Wee must (which I thirdly noted) appeale vnto God (for he is the highest court of appeale) who is the Lamb of God and can only purge the sinnes of the world:
we must (which I Thirdly noted) appeal unto God (for he is the highest court of appeal) who is the Lamb of God and can only purge the Sins of the world:
from God iust and angry for our sinnes, to God opening the bowells of compassion vnto vs. Out of the strong came sweete, it was the riddle of Sampson: the meaning of the riddle was, out of the dead Lion came the hony combe which relieued him:
from God just and angry for our Sins, to God opening the bowels of compassion unto us Out of the strong Come sweet, it was the riddle of Sampson: the meaning of the riddle was, out of the dead lion Come the honey comb which relieved him:
for, that Lion is vnto vn wisdome, iustification, sanctification and redemption. As Iacob said vnto his father, so we may say to thee O heauenly Father;
for, that lion is unto vn Wisdom, justification, sanctification and redemption. As Iacob said unto his father, so we may say to thee Oh heavenly Father;
the speare of the souldier that thrust him through the side, may serue as a pen, his bloud was ink, wherwith was written our Quietus est. We may now with Paul not onely challenge death, saying, death where is thy sting? but with the same Paul sing a Requiem vnto our soules, saying, that neither powers, nor principalities can make a separation betweene God and vs. Seeing then God hath reared vp a standard of hope vnto all beleeuers;
the spear of the soldier that thrust him through the side, may serve as a pen, his blood was ink, wherewith was written our Quietus est. We may now with Paul not only challenge death, saying, death where is thy sting? but with the same Paul sing a Requiem unto our Souls, saying, that neither Powers, nor principalities can make a separation between God and us Seeing then God hath reared up a standard of hope unto all believers;
wee haue for our right hand, the sword of the spirit, for our left hand, the shield of faith, for our breast, the breast-plate of righteousnesse, for our heads the helmet of saluation, for our feet, the shooes of the preparation of the Gospel:
we have for our right hand, the sword of the Spirit, for our left hand, the shield of faith, for our breast, the breastplate of righteousness, for our Heads the helmet of salvation, for our feet, the shoes of the preparation of the Gospel:
to argue that if we fight against the diuell we may do well, but if we turne our backs and growe faithlesse, wee giue him aduantage against vs. What neede we turne back? seeing (like Rahel) hee dyed in trauell of vs his children,
to argue that if we fight against the Devil we may do well, but if we turn our backs and grow faithless, we give him advantage against us What need we turn back? seeing (like Rachel) he died in travel of us his children,
He shewed his power and strength to doe vs good, the deeper we diue into the fountaine of his mercie the sweeter we shall finde the water, we shall find he is gracious and merciful:
He showed his power and strength to do us good, the Deeper we dive into the fountain of his mercy the Sweeten we shall find the water, we shall find he is gracious and merciful:
if that be not enough let vs dig deeper and we shall find hee is of great goodnesse, plentious in goodnesse, and one that is sory for any euill that hapneth vnto vs. Our Sauiour openeth the breasts of consolation vnto vs:
if that be not enough let us dig Deeper and we shall find he is of great Goodness, plenteous in Goodness, and one that is sorry for any evil that Happeneth unto us Our Saviour Openeth the breasts of consolation unto us:
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therfore let vs with an intemerate faith make way through honour & dishonour, good report, and bad report, and dismaied with nothing, take holde on Christ Iesus:
Therefore let us with an intemerate faith make Way through honour & dishonour, good report, and bad report, and dismayed with nothing, take hold on christ Iesus:
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and this pardon will be ripened with an influence from aboue, with the best aspect, the trine aspect, the holy Trinity will say Amen vnto it. Ephraim sinned:
and this pardon will be ripened with an influence from above, with the best aspect, the trine aspect, the holy Trinity will say Amen unto it. Ephraim sinned:
nor nest, nor warmth, nor the protection of God, they could not be content, but lured with the charms of Aegypt & Ashur, flew willingly into their nets,
nor nest, nor warmth, nor the protection of God, they could not be content, but lured with the charms of Egypt & Ashur, flew willingly into their nets,
they wanted help, & though being vnder Gods wing, they were moe that were with them then they that were against them, yet did they call to Aegypt, and goe to Ashur.
they wanted help, & though being under God's wing, they were more that were with them then they that were against them, yet did they call to Egypt, and go to Ashur.
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I reade of one Verconius, in the time of Alexander Seuerus; who pretending familiarity with the Emperour, took mens money for preferring their suites, abused them, did them no good at all:
I read of one Verconius, in the time of Alexander Severus; who pretending familiarity with the Emperor, took men's money for preferring their suits, abused them, did them no good At all:
In the countrey of the Abisanes where Prester Iohn gouerneth, there bee certaine mountains called Montes lunae, out of which the riuer Nilus issueth with such violence, that it would ouerflowe the lower countrey (which now the Turk possesseth) if it were not receiued into certaine deepe pittes and dammes in the country of Prester Iohn; to whom for that cause the Turke yeeldeth a yeerely tribute:
In the country of the Abisanes where Prester John Governs, there be certain Mountains called Montes Lunae, out of which the river Nilus issueth with such violence, that it would overflow the lower country (which now the Turk Possesses) if it were not received into certain deep pits and dammes in the country of Prester John; to whom for that cause the Turk yields a yearly tribute:
As Zisca that valrous Bohemian did not onely quell his enemie beeing aliue, but commanded that when he was dead there should bee a drumme made of his skinne thereby to terrifie him:
As zisca that valrous Bohemian did not only quell his enemy being alive, but commanded that when he was dead there should be a drum made of his skin thereby to terrify him:
So now, non gens sed mens (as Iulius Aemilianus said in his Embleme or Poesie) not onely Iewes but Gentiles also (if they feare God) finde fauour at his hands:
So now, non gens sed men's (as Julius Aemilianus said in his Emblem or Poesy) not only Iewes but Gentiles also (if they Fear God) find favour At his hands:
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why should men then, from the breasts of consolation, fly and cal to Aegypt or go to Ashur? Leane vpon the worlds lap as long as you will, shee will proue but a Dalila, to robbe you of your strength, she will proue like that little sister, Cant. 8. that hath no breasts: but Christ is your true Vine.
why should men then, from the breasts of consolation, fly and call to Egypt or go to Ashur? Lean upon the world's lap as long as you will, she will prove but a Delilah, to rob you of your strength, she will prove like that little sister, Cant 8. that hath no breasts: but christ is your true Vine.
When Ahazia was hurt, hee sent to Beel-zebub the God of Eckron, but God sent Eliah the Thisbite in haste to meet the messenger on the way, and bade him say, What, is there neuer a God in Israel,
When Ahazia was hurt, he sent to Beelzebub the God of Ekron, but God sent Elijah the Thisbite in haste to meet the Messenger on the Way, and bade him say, What, is there never a God in Israel,
Let this doctrine serue as eye-salue vnto all you (if there be any in this place) who for the loue of your goods and your bodies health, seeke vnto, not the hurting witch (for flesh and bloud abhorres her) but the good witch (as you call them commonly) who is more sought vnto, therefore the more daungerous;
Let this Doctrine serve as eyesalve unto all you (if there be any in this place) who for the love of your goods and your bodies health, seek unto, not the hurting witch (for Flesh and blood abhors her) but the good witch (as you call them commonly) who is more sought unto, Therefore the more dangerous;
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this blessed league of loue, was not concluded betwixt God, and the men of Ephraim, because they left their first loue and started aside like a broken bowe:
this blessed league of love, was not concluded betwixt God, and the men of Ephraim, Because they left their First love and started aside like a broken bow:
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Hee found their motion not to bee naturall, not from the heart, because it was tardior in fine quàm in principio, more flow in their latter end then in their beginning.
He found their motion not to be natural, not from the heart, Because it was tardior in fine quàm in principio, more flow in their latter end then in their beginning.
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His family admittes no dwarfes or vnthriuing soules, which grow not in grace, which do not run that they may obtaine, but rather with Demas, goe backe and imbrace this present world;
His family admittes no Dwarfs or unthriving Souls, which grow not in grace, which do not run that they may obtain, but rather with Demas, go back and embrace this present world;
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and therefore in the 9. of the Prouerbs, Wisedome (that is Christ the wisedom of his father) is said, to buildher an house, (that is the Church) vpon seauen pillars (that is vpon a sure foundation) and in the foundation of the Church (as of the Temple of Ierusalem, Zach. 4.) there is laide the stone with seauen eyes, Gods all seeing prouidence;
and Therefore in the 9. of the Proverbs, Wisdom (that is christ the Wisdom of his father) is said, to buildher an house, (that is the Church) upon seauen pillars (that is upon a sure Foundation) and in the Foundation of the Church (as of the Temple of Ierusalem, Zach 4.) there is laid the stone with seauen eyes, God's all seeing providence;
least of all Gods elect, for whose good his Angels are appointed to be a guard and to all that are heires of saluation. Heb. 1. 14. The difference betweene the God of Israel and the Gods of the Gentiles is this:
least of all God's elect, for whose good his Angels Are appointed to be a guard and to all that Are Heirs of salvation. Hebrew 1. 14. The difference between the God of Israel and the God's of the Gentiles is this:
the God of Israel holds his people in his hands, Apoc. 2. 1. But the Gentiles held their Gods in their owne hands, Gen. 35. 4. The wheeles in the first of Ezechiel, (things whose motions are giddy and vncertaine) resembled the round world and the things therein, which things (like the rings of those wheeles) are full of eyes, full of Gods prouidence (for now Ierusalem, being without walles hath Gods prouidence to be awall of fire about her,
the God of Israel holds his people in his hands, Apocalypse 2. 1. But the Gentiles held their God's in their own hands, Gen. 35. 4. The wheels in the First of Ezechiel, (things whose motions Are giddy and uncertain) resembled the round world and the things therein, which things (like the rings of those wheels) Are full of eyes, full of God's providence (for now Ierusalem, being without walls hath God's providence to be awall of fire about her,
and himselfe, is the glory in the midst of her) for the good of his people, hee makes the heauens to heare the earth, the earth to heare the corne, the wine,
and himself, is the glory in the midst of her) for the good of his people, he makes the heavens to hear the earth, the earth to hear the corn, the wine,
neither being wanting vnto our selues, nor yet depending vpon our own endeuours without the blessing of the Lord, who will say to the North Giue, and to the South keepe not backe.
neither being wanting unto our selves, nor yet depending upon our own endeavours without the blessing of the Lord, who will say to the North Give, and to the South keep not back.
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It was a worthy resolution of Iacob, that hee would not goe into a strange Countrey vpon a great businesse, vnlesse GOD would be with him in his iourney.
It was a worthy resolution of Iacob, that he would not go into a strange Country upon a great business, unless GOD would be with him in his journey.
Let it be your resolution, not to vndertake any businesse for soule nor body, but with a request vnto God (before you vndertake your worke) that hee will further your enterprise.
Let it be your resolution, not to undertake any business for soul nor body, but with a request unto God (before you undertake your work) that he will further your enterprise.
Let no man say that when he is about to sinne, Tush God doth not see it, what is there knowledge in the most high? Those men are like to stage players, personate men, they seeme what they are not, their deeds giue their wordes their lye:
Let no man say that when he is about to sin, Tush God does not see it, what is there knowledge in the most high? Those men Are like to stage players, personate men, they seem what they Are not, their Deeds give their words their lie:
and therefore though the Iewes cried, The temple of the Lord, the temple of the Lord, yet hee tried what gold they were, not only by the ring and sound, but by the touchstone also:
and Therefore though the Iewes cried, The temple of the Lord, the temple of the Lord, yet he tried what gold they were, not only by the ring and found, but by the touchstone also:
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euerie sinne may passe for a sinne, but when sinne is couered ouer with a faire yellowish lock, with a fair show or smooth excuse (as namely when pride is glorified with the name of cleanelinesse, couetousnesse with the name of good husbandry, deceire of wisedome, drunkennesse of good fellowshippe) then it is more then a sinne;
every sin may pass for a sin, but when sin is covered over with a fair yellowish lock, with a fair show or smooth excuse (as namely when pride is glorified with the name of cleanliness, covetousness with the name of good Husbandry, deceire of Wisdom, Drunkenness of good fellowship) then it is more then a sin;
a man may suspect himselfe for a Leprosie, then he must proclaim himselfe before God (as the Leper was to doe in the streetes) I am vncleane, I am vncleane.
a man may suspect himself for a Leprosy, then he must proclaim himself before God (as the Leper was to do in the streets) I am unclean, I am unclean.
Therefore if there be any of you, who giue Christianitie occasion — mirari suas frondes, et non sua poma — Who seeme to make accounte of Newe Moones and Sabbaothes, and of the Church of GOD,
Therefore if there be any of you, who give Christianity occasion — mirari suas frondes, et non sua poma — Who seem to make account of New Moons and Sabbaoth, and of the Church of GOD,
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Act. 23. 3. God will see you, you cannot deceiue him, hee sawe the purpose of Ephraim: and when he saw it, he said, I wil spread my net vpon them, there is his wisedome;
Act. 23. 3. God will see you, you cannot deceive him, he saw the purpose of Ephraim: and when he saw it, he said, I will spread my net upon them, there is his Wisdom;
hee spread his nets and drew down Nabuchadnezzar that Lucifer, that sunne of the morning, while vpon his Turret, he was making an Idole of himselfe; and many others:
he spread his nets and drew down Nebuchadnezzar that Lucifer, that sun of the morning, while upon his Turret, he was making an Idol of himself; and many Others:
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which Land being gotten by the hurt of Christs members betrayed and sould, (as Iudas betrayed Christ) will proue no better then Aceldamaes, fields of bloud.
which Land being got by the hurt of Christ members betrayed and should, (as Iudas betrayed christ) will prove no better then Aceldamaes, fields of blood.
He that sawe the wrong offered by the taskemasters of Egypt, and heard the cries of Israel, wil euer heare the grones of his distressed people crying, — quem das finem Rex magne laborum? How long Lord, how long Lord holy and true? They that wound Gods children, touch the apple of his eye:
He that saw the wrong offered by the taskmasters of Egypt, and herd the cries of Israel, will ever hear the groans of his distressed people crying, — Whom das finem Rex Magnus laborum? How long Lord, how long Lord holy and true? They that wound God's children, touch the apple of his eye:
but for the comfortlesse troubles sake of the needie, and because of the deepe sighing of the poore, I will vp (saith the Lord) and when hee ariseth, who is able to resist? Herod was a King,
but for the comfortless Troubles sake of the needy, and Because of the deep sighing of the poor, I will up (Says the Lord) and when he arises, who is able to resist? Herod was a King,
and can slay the Dragon that is in these• and as for those who are any way displeasing vnto him, he can take them though they hide themselues in Samaria, as in the corner of a bed,
and can slay the Dragon that is in these• and as for those who Are any Way displeasing unto him, he can take them though they hide themselves in Samaria, as in the corner of a Bed,
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which out of weakenesse may euen seeme to plead against God, and say that God is the cause of their ruine and perishing in their sinnes, seeing he showes his power in punishing of them,
which out of weakness may even seem to plead against God, and say that God is the cause of their ruin and perishing in their Sins, seeing he shows his power in punishing of them,
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and the greatest good of Iob. When a skilfull musician plaies cunningly vpon a Lute that is out of tune, the iarre (if there be any) comes from the lute, not from the hand:
and the greatest good of Job When a skilful musician plays cunningly upon a Lute that is out of tune, the jar (if there be any) comes from the lute, not from the hand:
therupon Saint Origen speaketh of a great pedigree of blessings deriued from that vnnaturall sinne of the selling of Ioseph into Egypt, which blessing after many yeares returned plentifully againe vnto his fathers house.
thereupon Saint Origen speaks of a great pedigree of blessings derived from that unnatural sin of the selling of Ioseph into Egypt, which blessing After many Years returned plentifully again unto his Father's house.
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God in his wisedome shewes his iustice oft and many a time vpon vs, as at this time vpon Ephraim, that by his correctiōs hee may call vs home vnto him:
God in his Wisdom shows his Justice oft and many a time upon us, as At this time upon Ephraim, that by his corrections he may call us home unto him:
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Hee drawes vs gently with the cordes of a man, euen with the bands of loue, least wee should bee drawen from him by Egypt or by Ashur, by little sinnes or by great, by the cordes of vanitic or by the careropes of iniquitie.
He draws us gently with the cords of a man, even with the bans of love, lest we should be drawn from him by Egypt or by Ashur, by little Sins or by great, by the cords of vanitic or by the careropes of iniquity.
which chastisements (when men are incorrigible, deafe adders and stop their eares against the wise charmer) are the best meanes to cast salte vppon affections, and giues eyes vnto reason:
which chastisements (when men Are incorrigible, deaf Adders and stop their ears against the wise charmer) Are the best means to cast salt upon affections, and gives eyes unto reason:
The chasticements of GOD lay heauie (that my discourse may beare date then, and not before the comming of our Sauiour in the flesh) vpon the sonne of GOD himselfe:
The chastisements of GOD lay heavy (that my discourse may bear date then, and not before the coming of our Saviour in the Flesh) upon the son of GOD himself:
and calamities ouer our heads, and hath our mourning for sinne beene like the mourning of the mother for the losse of her first borne? If we will bee reconciled by neither meanes, hee will doe vnto vs as hee did vnto Ephraim: For when hee piped to Ephraim by his loue and by his worde, they would not treade right measures by their obedience,
and calamities over our Heads, and hath our mourning for sin been like the mourning of the mother for the loss of her First born? If we will be reconciled by neither means, he will do unto us as he did unto Ephraim: For when he piped to Ephraim by his love and by his word, they would not tread right measures by their Obedience,
therefore hee tolde them they must adresse themselues to weeping, for now he meant to mourn vnto them and to chastice them as their congregation had heard.
Therefore he told them they must address themselves to weeping, for now he meant to mourn unto them and to chastise them as their congregation had herd.
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Such is the confluence of opinions for the exposi•ion of these words, so diuers and so iustling the crowde of interpreters, that I cannot without wronging you ouermuch, marshall them into their seuerall rankes:
Such is the confluence of opinions for the exposi•ion of these words, so diverse and so justling the crowd of Interpreters, that I cannot without wronging you overmuch, marshal them into their several ranks:
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and that is this, that they had often heard in their cōgregations, by thelaw & the prophets, that the chasticements and the rods of God would treade vpon the heeles of their sinnes, if they continued in them.
and that is this, that they had often herd in their congregations, by thelaw & the Prophets, that the chastisements and the rods of God would tread upon the heals of their Sins, if they continued in them.
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Happy were the men of Ephraim, if they had knowen their owne happiness: yet being as they were they were happy, for being forewarned they were forearmed. So was Niniueh:
Happy were the men of Ephraim, if they had known their own happiness: yet being as they were they were happy, for being forewarned they were Forearmed. So was Nineveh:
So though the iustice of God require the cutting downe of sinners, yet God in his mercie first putteth the axe to the roote of the tree, to see if that repentance and amendment of life, may preuent that cutting.
So though the Justice of God require the cutting down of Sinners, yet God in his mercy First putteth the axe to the root of the tree, to see if that Repentance and amendment of life, may prevent that cutting.
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so if these men bee alwayes feeding others by their preaching & neuer feeding thēselues by reading and meditation, they will proue but dry nurses in a while,
so if these men be always feeding Others by their preaching & never feeding themselves by reading and meditation, they will prove but dry Nurse's in a while,
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and pearce, & cure the sinnes, yet they haue Ladies hands, which (they say) are enured to complexions and paintings, they haue complexion for euery vice;
and pierce, & cure the Sins, yet they have Ladies hands, which (they say) Are enured to complexions and paintings, they have complexion for every vice;
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Hottoman a learned Lawyer, sayth that an Ambassador should not be like a stage player to change his person, hee must stand constantly vpon the will and pleasure of his King.
Ottoman a learned Lawyer, say that an Ambassador should not be like a stage player to change his person, he must stand constantly upon the will and pleasure of his King.
Iohn Baptist (that day starre before the Sunne) the forerunner of Christ did not sticke to tell Herode that it was not lawfull for him to haue his brother Philips wife; though Amaziah said vnto Amos, Go thou Seer into the Land of Iuda,
John Baptist (that day star before the Sun) the forerunner of christ did not stick to tell Herod that it was not lawful for him to have his brother Philips wife; though Amaziah said unto Amos, Go thou Seer into the Land of Iuda,
& prophecie there, but prophecie not in Bethel, it is the Kings chappell, it is Ieroboams court: Such agents for the Diuell (that breed singing in the eares of great men,
& prophecy there, but prophecy not in Bethel, it is the Kings chapel, it is Ieroboams court: Such agents for the devil (that breed singing in the ears of great men,
and make their heads giddie) vould perswade that those great men of the world (who haue their authoritie giuen them as a talent whereby they may punish others) should become sanctuaries for sinne,
and make their Heads giddy) would persuade that those great men of the world (who have their Authority given them as a talon whereby they may Punish Others) should become sanctuaries for sin,
If any preacher hewing timber for the building of the Lord, touch or wound any of his auditors, shal there not be allowed vnto him a City of refuge? Yes, the necessitie that lies vpō him to discharge his own conscience,
If any preacher hewing timber for the building of the Lord, touch or wound any of his Auditors, shall there not be allowed unto him a city of refuge? Yes, the necessity that lies upon him to discharge his own conscience,
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they are like Issachar, who was a strong asse cowching downe vnder two burdens, (two or three liuings) saying, Rest is good. Such a one was Alexander the sixt, who was more fit to keepe the castle of Saint Angelo against Charles the eight, King of France,
they Are like Issachar, who was a strong Ass couching down under two burdens, (two or three livings) saying, Rest is good. Such a one was Alexander the sixt, who was more fit to keep the castle of Saint Angelo against Charles the eight, King of France,
though Peter himselftels him thrice that he loues him, yet he will not take his loue to be sincere vnlesse Peter will feede his sheepe, feede his lambs:
though Peter himselftels him thrice that he loves him, yet he will not take his love to be sincere unless Peter will feed his sheep, feed his Lambs:
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Therfore in the olde Testament, there was not only Aaron that had vpon his breast plate, Vrim and Thummim, perfection of life as well as light of vnderstanding:
Therefore in the old Testament, there was not only Aaron that had upon his breast plate, Urim and Thummim, perfection of life as well as Light of understanding:
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but in the new Testament also there was Iohn Baptist, who was a shining and burning candle, not only shining with knowledge but burning also, such was his zeale.
but in the new Testament also there was John Baptist, who was a shining and burning candle, not only shining with knowledge but burning also, such was his zeal.
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those that haue the one are like Saul vvho ouercame his thousand: but those that haue them both are like Dauid who ouercame his ten thousand, and beeing made keepers of the vines they may reioyce that they keepe their owne vines also. Cant. 1. 5. Some cannot, some dare not, some wil not, some though they do it, do it to no purpose.
those that have the one Are like Saul who overcame his thousand: but those that have them both Are like David who overcame his ten thousand, and being made keepers of the vines they may rejoice that they keep their own vines also. Cant 1. 5. some cannot, Some Dare not, Some will not, Some though they do it, do it to no purpose.
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But some will not come, some will not mark when they come, some will not bee pleased when they marke, some be they pleased or displeased, will not obey.
But Some will not come, Some will not mark when they come, Some will not be pleased when they mark, Some be they pleased or displeased, will not obey.
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Some will not come, but (like beetles who care more for the dung of the earth then for a rose) they esteeme more of that which is losse and dung, then of Christ, the flower of the roote of Iessee:
some will not come, but (like beetles who care more for the dung of the earth then for a rose) they esteem more of that which is loss and dung, then of christ, the flower of the root of Jesse:
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though his word turned Lions into Lambes, making the souldiers say, Master what shall wee doe? the subtiltie of the serpent into the simplicitie of a doue, making the Publicans say, Master what shal wee doe? many heads into one tongue, making the people say, Master what shall wee doe? All this,
though his word turned Lions into Lambs, making the Soldiers say, Master what shall we do? the subtlety of the serpent into the simplicity of a dove, making the Publicans say, Master what shall we do? many Heads into one tongue, making the people say, Master what shall we do? All this,
when it was put into the mouth of Iohn the Baptist, Luk. 3. Curseye Meroz, (sayth the Angell of the Lord) indefinenter maledicite (as Iunius and Tremelius render it) curse it with an euerlasting curse;
when it was put into the Mouth of John the Baptist, Luk. 3. Curseye Meroz, (say the Angel of the Lord) Indefinitely maledicite (as Iunius and Tremelius render it) curse it with an everlasting curse;
When wee come all to the Church of God vpon the Sabaoth day wee come (like an army) to ioyne together to warre against the diuell by our prayers and holy meditations:
When we come all to the Church of God upon the Sabaoth day we come (like an army) to join together to war against the Devil by our Prayers and holy meditations:
if there be any that be either idle, or drunken, or wanton, or worldly, or (for any cause) vnwilling to come to ioyne with & helpe their brethren in this high seruice, shall I curse them? I pray God they be not cursed with an euerlasting curse.
if there be any that be either idle, or drunken, or wanton, or worldly, or (for any cause) unwilling to come to join with & help their brothers in this high service, shall I curse them? I pray God they be not cursed with an everlasting curse.
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& beguiles them with a shew & pretence of antiquitie, as the Gibeonites beguiled Ioshua, by telling him a tale of oulde shooes, and oulde bottles, and ould mouldy bread:
& beguiles them with a show & pretence of antiquity, as the Gibeonites beguiled Ioshua, by telling him a tale of old shoes, and old bottles, and old mouldy bred:
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and knew no Scripture, but beleeued as the Church beleeued, and so by this meanes many simple men haue beene drawne to make a league with them (as Ioshua did) without asking counsell of God.
and knew no Scripture, but believed as the Church believed, and so by this means many simple men have been drawn to make a league with them (as Ioshua did) without asking counsel of God.
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The Church, the house of God is glorious, and euen the gate of heauen, but the Church (especially those hoodwinkt Churches in those sickely times whereof I spake before) is farre inferior to Christ the Lord of the Church,
The Church, the house of God is glorious, and even the gate of heaven, but the Church (especially those hoodwinked Churches in those sickly times whereof I spoke before) is Far inferior to christ the Lord of the Church,
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And therefore despising the words of God (which are Yea and Amen) we must not only eye the Church, which may erre while shee is militant here on the earth.
And Therefore despising the words of God (which Are Yea and Amen) we must not only eye the Church, which may err while she is militant Here on the earth.
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noe more the word, noe more the bread of this life shal nourish vs, we need it not when wee haue the blessings of that place which floweth with better things then either milke or hony.
no more the word, no more the bred of this life shall nourish us, we need it not when we have the blessings of that place which flows with better things then either milk or honey.
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If you vow your selues continuall seruants vnto the Lord, you must desire the Iudge of quick & dead to bore & open your ears that you may hear & know his wil.
If you Voelli your selves continual Servants unto the Lord, you must desire the Judge of quick & dead to boar & open your ears that you may hear & know his will.
Whē you com vp thē with the Tribes into the house of the lord, bring your buckets with you vnto the wel, your ears & harts that they may be filled, Grudge not to watch with God one houre, let no temptatiō of flesh, the world,
When you come up them with the Tribes into the house of the lord, bring your buckets with you unto the well, your ears & hearts that they may be filled, Grudge not to watch with God one hour, let no temptation of Flesh, the world,
who is sufficient for those things? for the message of God? yet God hath giuē gifts vnto men, wherby they deliuer the worde of God (as Vincentius Lerinensis sayth) nouè, but not nouum; after a newe maner,
who is sufficient for those things? for the message of God? yet God hath given Gifts unto men, whereby they deliver the word of God (as Vincentius Lerinensis say) nouè, but not Novum; After a new manner,
& by their preaching together with the power of gods holy spirit (a beam of the Sun of righteousnes) you wil quickly perceiue your soules not to be virgins, you wil see your own sins & corruptions that you may amend,
& by their preaching together with the power of God's holy Spirit (a beam of the Sun of righteousness) you will quickly perceive your Souls not to be Virgins, you will see your own Sins & corruptions that you may amend,
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woldst thou not be caught by the hooks of Satan? then let not thy mind leap out of the poole, out of the wel of the water of life, at euery flie, at euery wordly vanity:
Wouldst thou not be caught by the hooks of Satan? then let not thy mind leap out of the pool, out of the well of the water of life, At every fly, At every wordly vanity:
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wouldst thou haue thy affectiōs deep died in religiō, so that thy mind clothed with thē may be taken to wear the liuerie of God? then let thē stay long in the liquor;
Wouldst thou have thy affections deep died in Religion, so that thy mind clothed with them may be taken to wear the livery of God? then let them stay long in the liquour;
so by the hāmer of Gods word without, and the fire of the holie Ghost working within, thou wilt be beaten & fashioned into a signet, neer & deer vnto God:
so by the hammer of God's word without, and the fire of the holy Ghost working within, thou wilt be beaten & fashioned into a signet, near & deer unto God:
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whatsoeuer they heare turns into the gall of bitternes, they loue to haue their ears sheaths for flattery, they relish nothing but placentia, if there be any sin that rules in them (as who hath not one or other that is praedominant) then they acknowledge no king, but Caesar, no ruler but that euill affection, the word of God shal not ouerrule them by their good wils.
whatsoever they hear turns into the Gall of bitterness, they love to have their ears sheaths for flattery, they relish nothing but Placentia, if there be any since that rules in them (as who hath not one or other that is predominant) then they acknowledge no King, but Caesar, no ruler but that evil affection, the word of God shall not overrule them by their good wills.
because God hath sent a special messenger that day to take them (aboue others) as brands out of the fire, & like stinging spirits to bring them vnto God.
Because God hath sent a special Messenger that day to take them (above Others) as brands out of the fire, & like stinging spirits to bring them unto God.
Thogh the word of God like the Sun stāding stil in Gibeon, and the Moone in the valley of Aielon, hath beene a long time at the noone point and height, that by the benefit of it wee might be reuenged of our greatest enemy:
Though the word of God like the Sun standing still in Gibeon, and the Moon in the valley of Aielon, hath been a long time At the noon point and height, that by the benefit of it we might be revenged of our greatest enemy:
yet I feare, the Diuell may still walke in drie places, as he delights to doe, among those (I meane) that are not moystened with this well of liuing water, or if they haue heard the word,
yet I Fear, the devil may still walk in dry places, as he delights to do, among those (I mean) that Are not moistened with this well of living water, or if they have herd the word,
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the seruant of Naaman said vnto him, If the man of God should bid thee doe a great matter, wouldest thou not do it? much more when he bids thee wash thy self seauen times in Iordan and be cleane.
the servant of Naaman said unto him, If the man of God should bid thee do a great matter, Wouldst thou not do it? much more when he bids thee wash thy self seauen times in Iordan and be clean.
If hauing gone astray and being in daunger of Herod (of the Diuel worse then Herod) we will not with the wise men of the East returne home another way, then God may say (as Dauid sayde in the pang and burthen of his soule) O my sonne Absalon, O Absalon my sonne, my son; you would needes be rebels:
If having gone astray and being in danger of Herod (of the devil Worse then Herod) we will not with the wise men of the East return home Another Way, then God may say (as David said in the pang and burden of his soul) Oh my son Absalom, Oh Absalom my son, my son; you would needs be rebels:
but seeing they are appointed to raise vp seed to their elder brother Christ Iesus, by preaching (as Gregory doth moralize that leuitical decree) be flexible at their perswasions.
but seeing they Are appointed to raise up seed to their elder brother christ Iesus, by preaching (as Gregory does moralise that levitical Decree) be flexible At their persuasions.
Angli quasi Angeli, not for the beauty of the body, but for that beauty which is the beauty of your mother the Church, who is alglorious within. Conyes are a people not mighty,
Angli quasi Angeli, not for the beauty of the body, but for that beauty which is the beauty of your mother the Church, who is alglorious within. Conies Are a people not mighty,
Uladislaus no lesse then a king of Polone and Hungary, and therefore a Christian King, was punished with a great ouerthrowe at Verna for breaking his promise & oath made to Amurath the 6. who was no better then a cruel and an irreligious Turke:
Vladislaus no less then a King of Polone and Hungary, and Therefore a Christian King, was punished with a great overthrown At Verna for breaking his promise & oath made to Amurath the 6. who was no better then a cruel and an irreligious Turk:
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how shall men who are base, farre worse then Kings, and yet Christians by profession, escape Gods fearefull iudgements for breaking their promise and vowe made in their baptisme, not vnto a Turke,
how shall men who Are base, Far Worse then Kings, and yet Christians by profession, escape God's fearful Judgments for breaking their promise and Voelli made in their Baptism, not unto a Turk,
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but vnto God, not irreligious but the authour of all religion? Therefore remember your vow and yeeld your obedience? If euer it was a time to hearken to Gods word in Gods congregation;
but unto God, not irreligious but the author of all Religion? Therefore Remember your Voelli and yield your Obedience? If ever it was a time to harken to God's word in God's congregation;
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Where is the innocency of former ages? Now the wicked, like the leane kine (which Pharaoh sawe in his dreame) eate vp the fat ones (the good men) yet are they neuer a whit the fatter themselues,
Where is the innocency of former ages? Now the wicked, like the lean kine (which Pharaoh saw in his dream) eat up the fat ones (the good men) yet Are they never a whit the fatter themselves,
In this age one may see Iehoshuaes, the best men, standing before the Angell of the Lord, in the best place and presence, and Satan on their right hands hindring their best actions:
In this age one may see Iehoshuaes, the best men, standing before the Angel of the Lord, in the best place and presence, and Satan on their right hands hindering their best actions:
doe not all the other forerunners follow after with windin their wings, warres abroad, rumours of warres at home, a generall conflagration among priuate men, by strife & enuy:
do not all the other forerunners follow After with windin their wings, wars abroad, rumours of wars At home, a general conflagration among private men, by strife & envy:
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Antichrist, the man of sinne, sitting as God in the temple of God, whose mystery of iniquity beginning to work in Pauls time, hath now filled the world brimme full of poison:
Antichrist, the man of sin, sitting as God in the temple of God, whose mystery of iniquity beginning to work in Paul's time, hath now filled the world brim full of poison:
how many Iews be conuerted to Christ wee cannot tell, but wee are to hope that God• priuy seale hath marked many among them who liue in Italy, France, Germany, and other places of Christendome.
how many Iews be converted to christ we cannot tell, but we Are to hope that God• privy seal hath marked many among them who live in Italy, France, Germany, and other places of Christendom.
for the iudging of whose place and altitude our Mathematicians wrote two bookes, the one called Ala mathematica, the other called Scala mathematica; but they could neither fly so high nor clime so high,
for the judging of whose place and altitude our Mathematicians wrote two books, the one called Ala mathematica, the other called Scala mathematica; but they could neither fly so high nor climb so high,
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your best Arithmeticke is to learne to number your dayes: your best Grammar to learne to know the property of that name which is a name aboue all names, whereat all the things in heauen and earth doe bow themselues.
your best Arithmetic is to Learn to number your days: your best Grammar to Learn to know the property of that name which is a name above all names, whereat all the things in heaven and earth do bow themselves.
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One most pregnant, most fresh, is that of Virginia which now (by God grace) through our English shal heare news of Christ, the gospel of Christ shall be published, no doubt the sound of the Preachers will goe out into that corner of the world,
One most pregnant, most fresh, is that of Virginia which now (by God grace) through our English shall hear news of christ, the gospel of christ shall be published, no doubt the found of the Preachers will go out into that corner of the world,
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and make it as a well watered garden. There were a people of the like qualitie (with the naturall inhabitants of Virginia) poore and naked things, (I call them so, the more to indeare your affections) when they were conquered, there was that crueltie vsed vnto them, that scandall was giuen vnto the name of Christ, the name of Christianity grewe odious vnto them, by reason of that cruelty they would let it haue no roome in their thoughts.
and make it as a well watered garden. There were a people of the like quality (with the natural inhabitants of Virginia) poor and naked things, (I call them so, the more to endear your affections) when they were conquered, there was that cruelty used unto them, that scandal was given unto the name of christ, the name of Christianity grew odious unto them, by reason of that cruelty they would let it have no room in their thoughts.
You see many of the forerunners of the end, haue already runne their race: as the summer followeth the blowing of the figge-tree, so the end followes these things;
You see many of the forerunners of the end, have already run their raze: as the summer follows the blowing of the Fig tree, so the end follows these things;
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O that I had the tong of the learned, that I might cloath & inrich with due lights of speech this point, which was euer acknowledged by as many Philosophers as looking vpon the Sun of righteousnesse through the cloude of Nature, held the immortality of the soule,
O that I had the tonge of the learned, that I might cloth & enrich with due lights of speech this point, which was ever acknowledged by as many Philosophers as looking upon the Sun of righteousness through the cloud of Nature, held the immortality of the soul,
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So did it in Prudentius, who framed a song vnto the crowing of the cocke, whose noyse resembled the last trumpe, which should awake men sleeping in their graues,
So did it in Prudentius, who framed a song unto the crowing of the cock, whose noise resembled the last trump, which should awake men sleeping in their graves,
So did it in S. Ierome, who (whatsoeuer he did) thought he heard in his eares the sound of the last trumpe, saying, Arise you dead, and come vnto iudgement.
So did it in S. Jerome, who (whatsoever he did) Thought he herd in his ears the found of the last trump, saying, Arise you dead, and come unto judgement.
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and as Christ aduiseth the man of warre in the Gospell to sit downe and take counsell whether hee be able with ten thousand to meete him that commeth against him with twenty thousand;
and as christ adviseth the man of war in the Gospel to fit down and take counsel whither he be able with ten thousand to meet him that comes against him with twenty thousand;
Therfore he doth in his congreations oft & many a time perswade by his word: therefore, per haec lumina, for the light of the Gospels sake: suggest by his spirit:
Therefore he does in his congreations oft & many a time persuade by his word: Therefore, per haec lumina, for the Light of the Gospels sake: suggest by his Spirit:
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Then & there (that at length I may take my worke out of the loomes and conclude) shal we haue ioy of ourselues, ioy of our friends, ioie of the King of heauen,
Then & there (that At length I may take my work out of the looms and conclude) shall we have joy of ourselves, joy of our Friends, joy of the King of heaven,
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Ioy one of another, for if the rich man in hell knew which was Abraham, and which was Lazarus in heauen: and if at Christs transfiguration (being but a shadow of immortalitie) Peter, Iames and Iohn, knewe Moses and Elias,
Joy one of Another, for if the rich man in hell knew which was Abraham, and which was Lazarus in heaven: and if At Christ transfiguration (being but a shadow of immortality) Peter, James and John, knew Moses and Elias,
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