God and Man. For the whole world was in God before hee made it, and wheir hee made it, he made it all for Man: and made it all ouer againe in Man. And made Man in his owne Image like God, and that Image, defac'd and Man lost to recouer him,
God and Man. For the Whole world was in God before he made it, and wheir he made it, he made it all for Man: and made it all over again in Man. And made Man in his own Image like God, and that Image, defaced and Man lost to recover him,
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But this must await his time and obey his owne methode, which hee so frames by his powerfull hands, his vnderstanding and his will, that as in infinite mercie,
But this must await his time and obey his own method, which he so frames by his powerful hands, his understanding and his will, that as in infinite mercy,
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Hee will giue grace and glory, Psal. 84. but grace first, therefore enlightning rectifying, purifying their vnderstanding, will, affections, hewing and polishing, pruning and dressing, euery stone in the building, euery branch in the vine:
He will give grace and glory, Psalm 84. but grace First, Therefore enlightening rectifying, purifying their understanding, will, affections, hewing and polishing, pruning and dressing, every stone in the building, every branch in the vine:
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Briefely (not to reflect yet on the coherence, at which I shall touch anon in place conuenient enough.) The text deliuers vs two parts. First, Gods office. Secondly, Mans office.
Briefly (not to reflect yet on the coherence, At which I shall touch anon in place convenient enough.) The text delivers us two parts. First, God's office. Secondly, men office.
'Tis a question of mens performing their offices, and a question too of false Gods. They had an Idoll in Egypt call'd by such a name Baal Zephon. Dominus speculae;
It's a question of men's performing their Offices, and a question too of false God's They had an Idol in Egypt called by such a name Baal Zephon. Dominus speculae;
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Heauen is his Throne where he ouerlooks the orders and royall armies of his Angels, ascending, descending, in the materiall Heauen, disposing that numberlesse varietie of those glorious Starres, calling them all by their names in the ayry Heauen amidst those flockes of fowle, his prouidence extending to the fall of euery little sparrow.
Heaven is his Throne where he overlooks the order and royal armies of his Angels, ascending, descending, in the material Heaven, disposing that numberless variety of those glorious Stars, calling them all by their names in the airy Heaven amid those flocks of fowl, his providence extending to the fallen of every little sparrow.
If we descend to Hell, be is there also, binding the fury of infernall spirits: and for the earth, it is his footstoole, vnmou'd he sits in midst of Heauen,
If we descend to Hell, be is there also, binding the fury of infernal spirits: and for the earth, it is his footstool, unmoved he sits in midst of Heaven,
and yet they be the eyes of the Lord that runne to and fro through the whole earth. Zach. 4.10. raigning aboue, yet containing and vpholding all below, compassing all about, yet piercing all within.
and yet they be the eyes of the Lord that run to and from through the Whole earth. Zach 4.10. reigning above, yet containing and upholding all below, compassing all about, yet piercing all within.
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And of this kinde (as well pleased therewith) is that where God doubles it; Visitans, visitaui. Exod. 3.16. — Visites and remembers, visites and restores, Ier. 17. vlt. This is called the face, the beauty of his holinesse when hee causes the light of his countenance to arise.
And of this kind (as well pleased therewith) is that where God doubles it; Visitans, visitaui. Exod 3.16. — Visits and remembers, visits and restores, Jeremiah 17. Ult. This is called the face, the beauty of his holiness when he Causes the Light of his countenance to arise.
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and euen this threatned on his owne people, tender as the apple of his eye, and his chiefe treasure; aboue all nations. Ose. 1.4. & 12.2. Ier. 11. Esa 10.3.
and even this threatened on his own people, tender as the apple of his eye, and his chief treasure; above all Nations. Ose. 1.4. & 12.2. Jeremiah 11. Isaiah 10.3.
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though our voyage bee to that of finall iudgement? and the first particular of his mercifull visitation (wherein is his delight) is considerable as man is a body.
though our voyage be to that of final judgement? and the First particular of his merciful Visitation (wherein is his delight) is considerable as man is a body.
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and what might be said of his visitation in the wombe — thou sawest my substance being yet imperfect, &c. What of all those wheeles and wyers within the body, that mill and clocke of his contriuing, of his winding vp, at thought of which Dauid speakes with a kinde of strange shuddering.
and what might be said of his Visitation in the womb — thou Sawest my substance being yet imperfect, etc. What of all those wheels and wyers within the body, that mill and clock of his contriving, of his winding up, At Thought of which David speaks with a kind of strange shuddering.
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and how largely spread might this webb be, if we tooke in all those threds and quils of his prouidence by which hee conueyes a thousand influences of his bounty,
and how largely spread might this web be, if we took in all those threads and quils of his providence by which he conveys a thousand influences of his bounty,
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Lamen. 3. light after darkenesse, spring after winter (as now we see that Gyant in his course stealing an ascent ouer vs and subduing the cold;) giuing raine and fruitefull seasons, &c. What addition to this, aboue all this from the nature and fabrique and faculties of our soule, in substance nobler then the Starres, able not onely to giue being to the body,
Lamen. 3. Light After darkness, spring After winter (as now we see that Giant in his course stealing an ascent over us and subduing the cold;) giving rain and fruitful seasons, etc. What addition to this, above all this from the nature and fabric and faculties of our soul, in substance Nobler then the Stars, able not only to give being to the body,
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Secondly, as Man is a Christian, by meanes of the reuelation of Iesus that oriens ex alto, — the day-spring from on wigh hath Visited — Luc. 1. that Sunne which riseth with healing in his wings,
Secondly, as Man is a Christian, by means of the Revelation of Iesus that Orient ex alto, — the dayspring from on wigh hath Visited — Luke 1. that Sun which Riseth with healing in his wings,
and this was and is a blessed Visitation, for thus it runnes ▪ — Visited and redeemed his people, himselfe did Visite and his Seruants did it in his name, rising earely for early visitation,
and this was and is a blessed Visitation, for thus it runs ▪ — Visited and redeemed his people, himself did Visit and his Servants did it in his name, rising early for early Visitation,
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and since his ascension he sends by his Apostles, Pastors, and Teachers, that heauenly treasure in their earthen vessels, this manna, this light, the glory of his people Israel,
and since his Ascension he sends by his Apostles, Pastors, and Teachers, that heavenly treasure in their earthen vessels, this manna, this Light, the glory of his people Israel,
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and because that had not concern'd vs, it is also a light reueal'd to the Gentiles, this reuiues vs when he is said to visit the Gentiles also to take of them a people to his Name. Acts 15.14.
and Because that had not concerned us, it is also a Light revealed to the Gentiles, this revives us when he is said to visit the Gentiles also to take of them a people to his Name. Acts 15.14.
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But not that word of grace, though the Word of life and power, and mighty in operation not all those gratious promises, those letters of loue indited by the holy Ghost in prose and verse, which crie vnto vs to turne and looke vpon and accept the saluation profer'd, that saluation which our blessed Sauiour wrought for vs by strong cries, and-by the effusion of that blood which yet cries and interceed's freshly for vs, not all these auaileable till the third visitation of his Spirit, which is therefore called the Comforter.
But not that word of grace, though the Word of life and power, and mighty in operation not all those gracious promises, those letters of love Indited by the holy Ghost in prose and verse, which cry unto us to turn and look upon and accept the salvation proffered, that salvation which our blessed Saviour wrought for us by strong cries, and-by the effusion of that blood which yet cries and intercede freshly for us, not all these available till the third Visitation of his Spirit, which is Therefore called the Comforter.
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Nay what visitant, what physitian, what Confessour, what wife of thy bosome, what friend who is as thine owne soule, would so attend, for hee abides for euer.
Nay what visitant, what Physician, what Confessor, what wife of thy bosom, what friend who is as thine own soul, would so attend, for he abides for ever.
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So Minister (for hee helpes vnâ subleuat, the greeke better expresses it, NONLATINALPHABET, assists in lifting against our infirmities) so pray and groane for vs, with sighes,
So Minister (for he helps vnâ subleuat, the greek better Expresses it,, assists in lifting against our infirmities) so pray and groan for us, with sighs,
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and groanes that cannot be exprest, against all our faintings and despaires, our sicke fits of feare and distrust, giuing vs euidence, earnest, broad seale of Heauen,
and groans that cannot be expressed, against all our faintings and despairs, our sick fits of Fear and distrust, giving us evidence, earnest, broad seal of Heaven,
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Mans office in regard of this mercifull visitation is to debate and answere. Debate first, thinke what we were before he visited. Lost. Captiues. Enemies. Dead in sinnes and trespasses.
men office in regard of this merciful Visitation is to debate and answer. Debate First, think what we were before he visited. Lost. Captives. Enemies. Dead in Sins and Trespasses.
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and if we tremble to contemne him, shall we dare to thinke it nothing, shall we take a solemne pride in despising his seruants, &. eô nomine euen therefore hold a mā despicable because a Minister.
and if we tremble to contemn him, shall we Dare to think it nothing, shall we take a solemn pride in despising his Servants, &. eô nomine even Therefore hold a man despicable Because a Minister.
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or God could suffer, when God rising early by them was mockt in them, the text sayes then there was no remedy, 2. Chron. vlt. cap. But againe debate what shall we doe;
or God could suffer, when God rising early by them was mocked in them, the text Says then there was no remedy, 2. Chronicles Ult. cap. But again debate what shall we do;
and not too fondly spend the time in searching those roules of Gods predestination, and take heede of sinking thy soule toward a despaire in his mercie, or to a selfe condemnation;
and not too fondly spend the time in searching those rolls of God's predestination, and take heed of sinking thy soul towards a despair in his mercy, or to a self condemnation;
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for the Spirit of God speaking peace, darest thou still proclaime a warre, or if God haue no bill against thee, shall thy timerous conscience bee framing vaine and carnall answeres.
for the Spirit of God speaking peace, Darest thou still proclaim a war, or if God have no bill against thee, shall thy timorous conscience be framing vain and carnal answers.
As that church in triumph there, all those Angels, and all those Virgins, Prophets, Apostles, Martyrs, with their lowd clarious and Trumpets and Harpes of gold and iuory strike nothing, sing nothing,
As that Church in triumph there, all those Angels, and all those Virgins, prophets, Apostles, Martyrs, with their loud clarious and Trumpets and Harps of gold and ivory strike nothing, sing nothing,
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though with limitation, with that distinction euer ad correctionem, non ad ruinam and yet they fall hi••e, in the morning saith Iob, in the night saith Dauid, nay visiteth him euery morning and trieth him euery moment, Iob 7.18.
though with limitation, with that distinction ever ad correctionem, non ad ruinam and yet they fallen hi••e, in the morning Says Job, in the night Says David, nay Visiteth him every morning and trieth him every moment, Job 7.18.
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For is there not a swarme, an hydra and wheele of troubles in our whole life, per caput & circa saliunt latus, (saith he) when rose the Sunne so faire,
For is there not a swarm, an hydra and wheel of Troubles in our Whole life, per caput & circa saliunt latus, (Says he) when rose the Sun so fair,
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Is it the height, the depth of any grieuous affliction? What is it more then that of my Sauiour? O but he was more then man, is it more then theirs in Heb. 11. rackt, sawen asunder, &c. Hast thou yet resisted to bloud,
Is it the height, the depth of any grievous affliction? What is it more then that of my Saviour? O but he was more then man, is it more then theirs in Hebrew 11. racked, sawen asunder, etc. Hast thou yet resisted to blood,
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or is it come to the fiery triall? And then in affliction, at least after it, aske thy soule, is it not good for thee as the Apostle speakes of strangers, may not a man this way too receiue angels vnawares? as Iacob on his iourney at Bethel,
or is it come to the fiery trial? And then in affliction, At least After it, ask thy soul, is it not good for thee as the Apostle speaks of Strangers, may not a man this Way too receive Angels unawares? as Iacob on his journey At Bethel,
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Tacui Domine, and my soule kept silence, not as vnaffected, remorcelesse, but as subdued by faith, repentance, obedience, working me to a blessed patience;
Tacui Domine, and my soul kept silence, not as unaffected, remorceless, but as subdued by faith, Repentance, Obedience, working me to a blessed patience;
captiuating and bringing into subiection, euery exorbitant, euery wilde and wandring imagination. Once haue I spoken (saith holy Iob ) but I will no more:
captivating and bringing into subjection, every exorbitant, every wild and wandering imagination. Once have I spoken (Says holy Job) but I will no more:
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onely for that I finde my selfe in a Seminary, in a Colledge of Diuines, I may haue the liberty, the recreation too, to make for you and my selfe one particular application.
only for that I find my self in a Seminary, in a College of Divines, I may have the liberty, the recreation too, to make for you and my self one particular application.
For wee (my brethren) that are or should bee pars indocili melior grege, if your pulse beate like mine, are certainely so much infected with no worldly calamitie,
For we (my brothers) that Are or should be pars indocili melior grege, if your pulse beat like mine, Are Certainly so much infected with no worldly calamity,
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as when saeuit malignum, & ignobile vulgus, as when we finde our selues disgrac'd, counted the scumme of those that are indeede the fcumme of the world.
as when saevit malignum, & ignobile vulgus, as when we find our selves disgraced, counted the scum of those that Are indeed the fcumme of the world.
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But what answere haue we? I could tell you one, a harsh one, of the Cynicall Phylosopher, who being demaunded how it happened that the great and wealthy people affected rather to bee liberall in rewarding fooles,
But what answer have we? I could tell you one, a harsh one, of the Cynical Philosopher, who being demanded how it happened that the great and wealthy people affected rather to be liberal in rewarding Fools,
they called our master Belzebub, and shall I not drinke of the cup which my father giues me (saith he) so shall wee not drinke the potion which our Lord hath begun to vs, which by tasting first, hee hath sweetned for vs. Is the Disciple greater,
they called our master Belzebub, and shall I not drink of the cup which my father gives me (Says he) so shall we not drink the potion which our Lord hath begun to us, which by tasting First, he hath sweetened for us Is the Disciple greater,
so is hee daintier then his Master. Were wee like the Apostles persecuted, whipt, imprison'd; that consideration would make vs march on in all these difficulties;
so is he daintier then his Master. Were we like the Apostles persecuted, whipped, imprisoned; that consideration would make us march on in all these difficulties;
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But I forget my selfe, for I am bound to a further port, to that which is appointed after death; for after that to iudgement: When God shall visite, &c. Of this finall iudgement, the text informes vs two things.
But I forget my self, for I am bound to a further port, to that which is appointed After death; for After that to judgement: When God shall visit, etc. Of this final judgement, the text informs us two things.
Euen the heathen had an apprehension, an expectance of such a day, a time quo mare, quo tellus, correptáque regia coeli, ardeat & mundi moles operosa laboret.
Even the heathen had an apprehension, an expectance of such a day, a time quo mare, quo tellus, correptáque Regia coeli, Ardeat & mundi Moles operosa laboret.
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This Iesus which is taken vp from you into Heauen, shall so come againe, as you haue seene him goe into Heauen, Act. 1.11. Howeuer that, sure we are of this, his elect, by his Angels from the foure windes, from one end of Heauen to the other shall bee gathered into one place, Math. 24. 3•.
This Iesus which is taken up from you into Heaven, shall so come again, as you have seen him go into Heaven, Act. 1.11. However that, sure we Are of this, his elect, by his Angels from the foure winds, from one end of Heaven to the other shall be gathered into one place, Math. 24. 3•.
Onely by maine signes accomplished, by the Apostles calling those the last dayes then, what may wee imagine now? if but NONLATINALPHABET then: a tantillum then.
Only by main Signs accomplished, by the Apostles calling those the last days then, what may we imagine now? if but then: a Tantillum then.
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with such a traine, all his Saints, all his Holy Angels, and this is that day, the day, the great day of his wrath, Zeph. 1. Of his wrath, who is a consuming fire,
with such a train, all his Saints, all his Holy Angels, and this is that day, the day, the great day of his wrath, Zephaniah 1. Of his wrath, who is a consuming fire,
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the Sunne obscur'd, the Moone lost, Starres fallen, Powers of Heauen shaken, the Heauens themselues passing away with a noyse, Elements melting with feruent heate, Earth,
the Sun obscured, the Moon lost, Stars fallen, Powers of Heaven shaken, the Heavens themselves passing away with a noise, Elements melting with fervent heat, Earth,
Hell it selfe shaking thereat, and yet all this passing in a moment, in a twinckling, falling on the world as a snare, stealing as a thiefe, rowling as the flood, confounding like lightning from the East!
Hell it self shaking thereat, and yet all this passing in a moment, in a twinkling, falling on the world as a snare, stealing as a thief, rolling as the flood, confounding like lightning from the East!
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Then for strictnesse in this Iudges proceeding as for reward first, wherein mens lawes are lame and defectiue, ther's a Kingdome his owne, thy Masters ioy, the same Throne Reu. 3. and then the puritie of that blisse, which Angels enioying adore;
Then for strictness in this Judges proceeding as for reward First, wherein men's laws Are lame and defective, ther's a Kingdom his own, thy Masters joy, the same Throne Reu. 3. and then the purity of that bliss, which Angels enjoying adore;
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and last, the eternitie, in Psal. 16. at thy right hand are pleasures for euermore. So contrary, those foure conditions of hell torments, for variety the most greatnesse insufferable;
and last, the eternity, in Psalm 16. At thy right hand Are pleasures for evermore. So contrary, those foure conditions of hell torments, for variety the most greatness insufferable;
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Consider this, you that forget God; that is, you that would forget him, that would dampe out your owne light, you that say in your hearts, that is, you that wish in your hearts, there were none;
Consider this, you that forget God; that is, you that would forget him, that would damp out your own Light, you that say in your hearts, that is, you that wish in your hearts, there were none;
There are wayes, and those wayes are troden too, many goe those wayes, to elude the temporall iudgement of men. But in Rom. 14.12. it is NONLATINALPHABET: and it is NONLATINALPHABET:
There Are ways, and those ways Are trodden too, many go those ways, to elude the temporal judgement of men. But in Rom. 14.12. it is: and it is:
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Repentance first, for so may that of the Apostle be vnderstood in Eph. 6. where he enioines the Christian souldier to haue his feete shod with the preparation of the Gospell of peace:
Repentance First, for so may that of the Apostle be understood in Ephesians 6. where he enjoins the Christian soldier to have his feet shod with the preparation of the Gospel of peace:
I know some take that preparation of the Gospell for a readinesse to preach the Gospell, which should they belong alone to vs Ministers, others for a promptnesse in profession, others euangelicall obedience,
I know Some take that preparation of the Gospel for a readiness to preach the Gospel, which should they belong alone to us Ministers, Others for a promptness in profession, Others Evangelical Obedience,
Sad sighes, and prayers, and teares, make vp the first part of Repentance, and make vp so the sacrifice of a broken and contrite heart, which God will not despise.
Sad sighs, and Prayers, and tears, make up the First part of Repentance, and make up so the sacrifice of a broken and contrite heart, which God will not despise.
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Such teares haue a voice, that reaches Heauen, and not from Dauid onely. The Lord hath heard the voice of my weeping, but from Manasses too: a fearefull Sinner.
Such tears have a voice, that reaches Heaven, and not from David only. The Lord hath herd the voice of my weeping, but from Manasses too: a fearful Sinner.
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It is a Circe, and a Syren; wee must stop our eares, and resolue to bee deafe to all her charmes, charme shee neuer so wisely, neuer so worldly wisely;
It is a circe, and a Syren; we must stop our ears, and resolve to be deaf to all her charms, charm she never so wisely, never so worldly wisely;
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God will haue this answere complexioned of piety and honesty, when these are married, they are crown'd with the grace and blessing of God. A number deceiue themselues,
God will have this answer complexioned of piety and honesty, when these Are married, they Are crowned with the grace and blessing of God. A number deceive themselves,
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but can I helpe it? Is not sinne a Serpent, a Sea, a Fire, a Poyson? was I not stung by this Serpent, drown'd in this Sea, miserably schorcht by this fire, enuenomed in the whole masse of my nature with this corruption before I was borne? And since alas I haue added to this Ocean:
but can I help it? Is not sin a Serpent, a Sea, a Fire, a Poison? was I not stung by this Serpent, drowned in this Sea, miserably schorcht by this fire, envenomed in the Whole mass of my nature with this corruption before I was born? And since alas I have added to this Ocean:
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I finde indeede naturall men, morall men, when they will compound an happy man, put in this as one ingredient, responsare cupidinibus, & sibi imperiosus, enabling him to checke and controule, to Commaund and subdue rebellious passions, by the dictates of rectified reason:
I find indeed natural men, moral men, when they will compound an happy man, put in this as one ingredient, responsare cupidinibus, & sibi imperiosus, enabling him to check and control, to Command and subdue rebellious passion, by the dictates of rectified reason:
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And thy blessed Saint Paul, I finde another law haling me, &c. Rom. 7. and therefore I heare him crying ripe, to say, O miserable man, who shall deliuer me? These are yet the eiaculations of an humble soule, asking, seeking, knocking at the gate of heauen,
And thy blessed Saint Paul, I find Another law haling me, etc. Rom. 7. and Therefore I hear him crying ripe, to say, Oh miserable man, who shall deliver me? These Are yet the ejaculations of an humble soul, asking, seeking, knocking At the gate of heaven,
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This is the new and liuing way of answering God by his Sonne, by the blood of Iesus, Hebr. 10. May not then the Christian beleeuer haue accesse with boldnesse:
This is the new and living Way of answering God by his Son, by the blood of Iesus, Hebrew 10. May not then the Christian believer have access with boldness:
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But may I not prodigally and presumptuously fling away my soule in a vaine confidence of mercie? Yes, many doe so, that will do nothing themselues, not when they haue the assistance and proffer of helpe from heauen.
But may I not prodigally and presumptuously fling away my soul in a vain confidence of mercy? Yes, many do so, that will do nothing themselves, not when they have the assistance and proffer of help from heaven.
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and without it no seeing thee at the day of iudgement, yet thou the God of my peace wilt sacrifice me against that day. 1. Thessal 5. O blessed and full answere now!
and without it not seeing thee At the day of judgement, yet thou the God of my peace wilt sacrifice me against that day. 1. Thessal 5. O blessed and full answer now!
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Thus long preseruing vs, and extending peace ouer vs as a floud, euen then, when it hath beene a Sea, a red Sea of bloud and ruine round about vs. Visiting vs in his vigilancy,
Thus long preserving us, and extending peace over us as a flood, even then, when it hath been a Sea, a read Sea of blood and ruin round about us Visiting us in his vigilancy,
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or if these accidents beyond the water, will not waken vs, God hath his way in the Sea (faith the Scripture) and we might haue markt his dealing with vs there,
or if these accidents beyond the water, will not waken us, God hath his Way in the Sea (faith the Scripture) and we might have marked his dealing with us there,
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And if wee take into consideration the present brauerie of the enemie abroad, and our home-diuisions, our great boughs beating one against another, no man that is not extreamely stupid,
And if we take into consideration the present bravery of the enemy abroad, and our home-diuisions, our great boughs beating one against Another, no man that is not extremely stupid,
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but will easily finde that God is angry with his people, and that our sinnes deserue the hastning of the last iudgement, in the other element of violent fire.
but will Easily find that God is angry with his people, and that our Sins deserve the hastening of the last judgement, in the other element of violent fire.
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a lowd and fearefull cry compos'd of all our crying sinnes together, and the cry continued and enforcd to such an height, that we cannot heare his voice crying to vs,
a loud and fearful cry composed of all our crying Sins together, and the cry continued and enforced to such an height, that we cannot hear his voice crying to us,
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nor he in heauen heare the cry of his peoples Prayers, it is so drown'd and swallowed vp in this Tumultus peccatorum. What then shall we doe? Euery man search into his owne soule and drag thence his most beloued sinne,
nor he in heaven hear the cry of his peoples Prayers, it is so drowned and swallowed up in this Tumultus peccatorum. What then shall we do? Every man search into his own soul and drag thence his most Beloved sin,
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and sacrifice it as an offring acceptable to God, before that last and dreadfull visitation here spoken of in the text, specially such oppressors as are threatned with his comming, in Mal. 3.5.
and sacrifice it as an offering acceptable to God, before that last and dreadful Visitation Here spoken of in the text, specially such Oppressors's as Are threatened with his coming, in Malachi 3.5.
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But I am to touch vpon a paire of sinnes heere coupled in this Chapter, and to which my Text hath speciall relation, and this I call the second application,
But I am to touch upon a pair of Sins Here coupled in this Chapter, and to which my Text hath special Relation, and this I call the second application,
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Horace — hoc fonte deriuata clades, &c. What might bee added of the defilement, disgrace, infection and danger to the agents, their posteritie, the whole land? In populum, patriamque fluxit:
Horace — hoc Fonte deriuata clades, etc. What might be added of the defilement, disgrace, infection and danger to the agents, their posterity, the Whole land? In Populum, patriamque fluxit:
and brought Gehennam è Coelo, Hell out of Heauen vpon the Sodomites, and therefore caused Dauid to call and crie for all the streames, the whole Ocean, according to the multitude of thy mercies;
and brought Gehennam è Coelo, Hell out of Heaven upon the Sodomites, and Therefore caused David to call and cry for all the streams, the Whole Ocean, according to the multitude of thy Mercies;
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So hee speakes enforcingly, This is the Will of God, euen your Sanctification, that you should abstaine from fornication, that euery one of you should know to possesse his vessell in Sanctification, and honour;
So he speaks enforce, This is the Will of God, even your Sanctification, that you should abstain from fornication, that every one of you should know to possess his vessel in Sanctification, and honour;
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not in lust of concupiscence, as the Gentiles that know not God. We finde by this, what is the Will of God: and what then shall Men doe, what shall they answere him? First euery Man cite himselfe in foro, in the consistory of his owne conscience,
not in lust of concupiscence, as the Gentiles that know not God. We find by this, what is the Will of God: and what then shall Men do, what shall they answer him? First every Man Cite himself in foro, in the consistory of his own conscience,
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Iosephs answere, Shall I doe this wickednesse and sinne against God? Saint Pauls answere, 1. Cor. 6. Shall I take the members of Christ, and make them the members of an harlot, God forbid.
Joseph's answer, Shall I do this wickedness and sin against God? Saint Paul's answer, 1. Cor. 6. Shall I take the members of christ, and make them the members of an harlot, God forbid.
and for that very end the holy Ghost proceeds here with a double argument against such insolencie: which Tremelius calls elegantissimam NONLATINALPHABET:
and for that very end the holy Ghost proceeds Here with a double argument against such insolency: which Tremelius calls elegantissimam:
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And the second argument is taken à iure naturali, in the 15. verse, Is my mold or mettle better then my mans? Is a Lords flesh and bloud, of a purer composition then his groomes,
And the second argument is taken à iure naturali, in the 15. verse, Is my mould or mettle better then my men? Is a lords Flesh and blood, of a Purer composition then his grooms,
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or his footemans? Did not hee that made mee in the wombe, make him? and did not one fashion vs in the wombe? or fashion vs in one wombe, that is the common wombe of our mother Earth:
or his footemans? Did not he that made me in the womb, make him? and did not one fashion us in the womb? or fashion us in one womb, that is the Common womb of our mother Earth:
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Since so she called his humilitie, and confesses the bottome of his heart, Psal. 131. I haue behaued my selfe and quieted my soule euen as a wearied child.
Since so she called his humility, and Confesses the bottom of his heart, Psalm 131. I have behaved my self and quieted my soul even as a wearied child.
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Wee finde this was (at least they said so) in the intent of those Philosophers both Sceptique and Epicurean, to arriue at Mansuetudo, & Tranquillus animus, to cleare the soule like a faire,
we find this was (At least they said so) in the intent of those Philosophers both Sceptic and Epicurean, to arrive At Mansuetudo, & Tranquillus animus, to clear the soul like a fair,
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I looke to Heauen, and thence I finde descending the Sauiour of the World, (NONLATINALPHABET, is his description in Heor. 1.3.) the brightnesse of his Fathers Glory,
I look to Heaven, and thence I find descending the Saviour of the World, (, is his description in Heir. 1.3.) the brightness of his Father's Glory,
The Meeke he will guide in iudgement, in his iudgement, hee will teach them his way, Psal. 25. when he shares the world he tels vs, the Meeke shall inherit the Earth,
The Meek he will guide in judgement, in his judgement, he will teach them his Way, Psalm 25. when he shares the world he tells us, the Meek shall inherit the Earth,
because the Lord hath anointed mee to preach good tydings, (and we know what that meanes) to whom, to the Meeke. His first comming was for the Meeke, in the same Prophet, Esa. 11.4.
Because the Lord hath anointed me to preach good tidings, (and we know what that means) to whom, to the Meek. His First coming was for the Meek, in the same Prophet, Isaiah 11.4.
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for such is Heauenly Wisedome, at vers. 17. first pure, then peaceable, gentle, easie to bee intreated, full of mercie, &c. If we preach, it must be in Loue,
for such is Heavenly Wisdom, At vers. 17. First pure, then peaceable, gentle, easy to be entreated, full of mercy, etc. If we preach, it must be in Love,
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Though they can ouersoare and escape all power on Earth, yet see what a day the Lord threatens to make in Amos 8. and ioyne to that the prophesie of Esa. 10.1.2.3. &c. & Ierem. 6.6. &c. Lastly, extend this for Consolation.
Though they can ouersoare and escape all power on Earth, yet see what a day the Lord threatens to make in Amos 8. and join to that the prophesy of Isaiah 10.1.2.3. etc. & Jeremiah 6.6. etc. Lastly, extend this for Consolation.
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And in this all those poore Saints of God that groane vnder the Turkish yoke or Spanish inquisition, all those poope tennants and seruants that liue rackt and opprest and ground to powder, vnder the mercilesse and rigorous Lords and Masters must aduance the eye of their soules, with comfort to the comming of this great and glorious Iudge and Lord of Heauen:
And in this all those poor Saints of God that groan under the Turkish yoke or Spanish inquisition, all those poop tenants and Servants that live racked and oppressed and ground to powder, under the merciless and rigorous lords and Masters must advance the eye of their Souls, with Comfort to the coming of this great and glorious Judge and Lord of Heaven:
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doe you set God euer before you, his example, and his feare, and first learne his first visitation in mercy, in kindenesse to vs your brethren, to doe vs good.
do you Set God ever before you, his Exampl, and his Fear, and First Learn his First Visitation in mercy, in kindness to us your brothers, to do us good.
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for the rule holds on this side the water too, that the Capuchin, and Cordelier, the poorer part of this Tribe, vphold the dignity of Priesthood, ballancing with the pompe of some superiour prelates.
for the Rule holds on this side the water too, that the Capuchin, and Cordelier, the Poorer part of this Tribe, uphold the dignity of Priesthood, balancing with the pomp of Some superior Prelates.
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Secondly, doe you visite as God — ad correctionem, and not hold it a vertue, laxare disciplinam. Remember the worlds intertaining Mahumetisme is ascribed to three causes. P••tis Arrianae, Manichaes furores;
Secondly, do you visit as God — ad correctionem, and not hold it a virtue, laxare Disciplinam. remember the world's entertaining Mohammedanism is ascribed to three Causes. P••tis Arrianae, Manichaes furores;
or looke vpon it through a false and colour'd medium. And if euer there was cause to cry loud and lift vp the Trumpets voyce to waken both you and the whole state, is it not now,
or look upon it through a false and coloured medium. And if ever there was cause to cry loud and lift up the Trumpets voice to waken both you and the Whole state, is it not now,
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when like Egypt plagu'd with Frogges, the Land euen stinkes of this corruption, and had we no other infection, enough to bring some fearefull curse vpon vs all.
when like Egypt plagued with Frogs, the Land even stinks of this corruption, and had we no other infection, enough to bring Some fearful curse upon us all.
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But are our liues so cleare, they neede no visiting, neede none from you? no? Is not a debaucht and drunken minister within your powre? Drunkennesse, a crime hatefull in the lay,
But Are our lives so clear, they need no visiting, need none from you? no? Is not a debauched and drunken minister within your pour? drunkenness, a crime hateful in the lay,
And are not you to visite for these things, and vindicate our mother from this staine? But when? when shall we see a great and rich adulterer performe the open penance of the Church? Or when shall I heare an Arch-deacon, a Commissarie, a Chancellour,
And Are not you to visit for these things, and vindicate our mother from this stain? But when? when shall we see a great and rich adulterer perform the open penance of the Church? Or when shall I hear an Archdeacon, a Commissary, a Chancellor,
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nay Watchmen sworne thus play with their oaths? What a wretched thing is it thus to feare men and despise God? That great Lord Warden of his Church, who when he shall visite you,
nay Watchmen sworn thus play with their Oaths? What a wretched thing is it thus to Fear men and despise God? That great Lord Warden of his Church, who when he shall visit you,
A third sort of Visitours are our selues, Seers call'd in the old Testament, and Ouer-seers in the new. Acts 20. all Bishops. Phil. 1.1. Let vs then learne to discharge it, first by heeding and visiting our owne hearts;
A third sort of Visitors Are our selves, Seers called in the old Testament, and Overseers in the new. Acts 20. all Bishops. Philip 1.1. Let us then Learn to discharge it, First by heeding and visiting our own hearts;
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And then ore looke our learning, and striue to mend our nets, giuing our selues (as Tully saith) recoquendos, till wee become workemen that need not be asham'd, diuiding the word aright, able to exhort and conuince soundly, Tit. 1.3.
And then over look our learning, and strive to mend our nets, giving our selves (as Tully Says) recoquendos, till we become workmen that need not be ashamed, dividing the word aright, able to exhort and convince soundly, Tit. 1.3.
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and suffocate the Spirit of grace, he must be apt to teach (saith the Apostle) and addes, not giuen to wine, 1. Tim. 3.2. and againe be not drunke with wine, but fil'd with the spirit, as if the first would emptie vs of the second.
and suffocated the Spirit of grace, he must be apt to teach (Says the Apostle) and adds, not given to wine, 1. Tim. 3.2. and again be not drunk with wine, but filled with the Spirit, as if the First would empty us of the second.
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and shall I not discharge this trust: and reueale the whole Will of God. What though the people complaine not, the Court takes no very strickt bond of vs;
and shall I not discharge this trust: and reveal the Whole Will of God. What though the people complain not, the Court Takes no very strict bound of us;
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Speake and testifie you glorious companie of Apostles in heauen, and you goodly fellowship of antient Prophets, is there a roome in your royall armie for that cowardly or lazie souldier, that betraies or preuaricates the cause of his Lord and Sauiour,
Speak and testify you glorious company of Apostles in heaven, and you goodly fellowship of ancient prophets, is there a room in your royal army for that cowardly or lazy soldier, that betrays or prevaricates the cause of his Lord and Saviour,
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how he goes about like a Lion roaring after his prey, compassing the earth, and his agents and factors those mountebanke Iesuits, that creepe into houses,
how he Goes about like a lion roaring After his prey, compassing the earth, and his agents and Factors those Mountebank Iesuits, that creep into houses,
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To conclude all, We all are Visitors, as men, and as Christians to looke to our bodies, estates, else worse then infidels, to visit God in his holy Temple, to meet him often and grow familiar with him, in his Word, Sacraments, in our Prayers, to doe these things while the doores of his Temple are open,
To conclude all, We all Are Visitors, as men, and as Christians to look to our bodies, estates, Else Worse then Infidels, to visit God in his holy Temple, to meet him often and grow familiar with him, in his Word, Sacraments, in our Prayers, to do these things while the doors of his Temple Are open,
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for they haue many friends, many visitants too, too many euen to a wearinesse, tota salatatrix turba peregerit orbem, like walking ghosts, tormenting whom they visit,
for they have many Friends, many visitants too, too many even to a weariness, tota salatatrix turba peregerit orbem, like walking Ghosts, tormenting whom they visit,
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but not the dead images, but these liuing images are in Gods Care, and if we care for his finall doome at that last and most dreadfull day of his great visitation, wee must visit them,
but not the dead Images, but these living Images Are in God's Care, and if we care for his final doom At that last and most dreadful day of his great Visitation, we must visit them,
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But if we doe our dutie in this hospitall below, wee shall bee chear'd and refresh'd with him and them in his dining Roome, in his palace of heauen aboue, with a Come ye blessed of my Father, &c. The last application of the Text is in our Prayers to God:
But if we do our duty in this hospital below, we shall be cheered and refreshed with him and them in his dining Room, in his palace of heaven above, with a Come you blessed of my Father, etc. The last application of the Text is in our Prayers to God:
