The creation of the Prince· A sermon preached in the Colledge of VVestminster, on Trinity Sunday, the day before the creation of the most illustrious Prince of Wales. By Daniell Price, chapleine in ordinary, and then in attendance on the Prince.
A Sermon preached in the Abbey of ƲƲestminster, on Trinity Sunday, the day before the Creation of the illustrious and gratious Prince HENRY Prince of Wales. Psal. 51.10. Create in mee a new heart.
A Sermon preached in the Abbatiae of ƲƲestminster, on Trinity Sunday, the day before the Creation of the illustrious and gracious Prince HENRY Prince of Wales. Psalm 51.10. Create in me a new heart.
They that haue wayed sinnes in the ballance of iniquitie, haue found some to be more heauy then others, by many degrees, either in the Causality, (as the Schooles speake) as that sinne of Lucifer, or in the generality,
They that have weighed Sins in the balance of iniquity, have found Some to be more heavy then Others, by many Degrees, either in the Causality, (as the Schools speak) as that sin of Lucifer, or in the generality,
For other sinnes the auncient haue compared them to sundry beasts, to shew the beastlinesse thereof, Enuie to a Dogge, Anger to a Woolfe, Sloth to an Asse, Auarice to a Hedghogge, Gluttony to a Beare, Luxurie to a Boare:
For other Sins the ancient have compared them to sundry beasts, to show the beastliness thereof, Envy to a Dog, Anger to a Wolf, Sloth to an Ass, Avarice to a Hedgehog, Gluttony to a Bear, Luxury to a Boar:
Some others haue described them by some diseases, to manifest the fulsomnesse and loathsomnesse thereof, Pride by an inflammation, Luxurie by a Feauer, Enuye by a Leprosie, Anger by a Phrensie, Sloth by a Lethargie, Auarice by a Dropsie, Superstition by the Plague,
some Others have described them by Some diseases, to manifest the fulsomnesse and loathsomeness thereof, Pride by an inflammation, Luxury by a Fever, Envy by a Leprosy, Anger by a Frenzy, Sloth by a Lethargy, Avarice by a Dropsy, Superstition by the Plague,
But what commerce haue the Saints with sinnes? there is no felowship betweene righteousnesse and vnrighteousnesse, no communion betweene light and darknesse;
But what commerce have the Saints with Sins? there is no fellowship between righteousness and unrighteousness, no communion between Light and darkness;
and if one wombe cannot containe Iacob and Esau, one house the Arke & Dagon, one Temple prayer & merchandise, one heauen Michael and the Dragon, how shall one soule retaine polution and sanctification? Saint Iohn testifying, that he that is borne of God doth not sinne,
and if one womb cannot contain Iacob and Esau, one house the Ark & Dagon, one Temple prayer & merchandise, one heaven Michael and the Dragon, how shall one soul retain pollution and sanctification? Saint John testifying, that he that is born of God does not sin,
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but Dauid hath confessed though a Saint, a King, qui habuit sanctitatem, non solum vnctionis sed functionis, that by his owne experience he found it, that seauen times a day doth the righteous fall.
but David hath confessed though a Saint, a King, qui Habuit sanctitatem, non solum vnctionis sed functionis, that by his own experience he found it, that seauen times a day does the righteous fallen.
And herevpon Saint Hierom to reconcile these two places, asketh the question, Si iustus quomodo cadit, si cadit quo modo iustus, and answereth himselfe, that he falleth by sinne, riseth by grace, falleth by his fault, riseth by his faith,
And hereupon Saint Hieronymus to reconcile these two places, asks the question, Si Justus quomodo Cadit, si Cadit quo modo Justus, and Answers himself, that he falls by sin, Riseth by grace, falls by his fault, Riseth by his faith,
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and presumptuously without feare they doe not sinne, neither do, nor can, sinne desperately as Cain did, presumptuously as Pharaoh did; malitiously as Iudas did;
and presumptuously without Fear they do not sin, neither do, nor can, sin desperately as Cain did, presumptuously as Pharaoh did; maliciously as Iudas did;
yet behold his sunne-rising as Orient as euer it was, he is againe created to walke in righteousnesse and holinesse before God all the dayes of his life.
yet behold his sunrising as Orient as ever it was, he is again created to walk in righteousness and holiness before God all the days of his life.
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first thereby to remember those many that haue this day receiued holy order heere, from that honourable Prelate, and most reuerend Father, who most carefully aduised them of the dignity and duty of that function,
First thereby to Remember those many that have this day received holy order Here, from that honourable Prelate, and most reverend Father, who most carefully advised them of the dignity and duty of that function,
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as the Disciples did, & in the prime of the Church those Primitiues that would be no Possessiues, some left all they had, others sold all, others gaue all;
as the Disciples did, & in the prime of the Church those Primitives that would be no Possessives, Some left all they had, Others sold all, Others gave all;
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And secondly, my choice of this Text was chiefly to solemnize this great Feast of the CREATION and inuestiture of my most gracious Lord and Maister the Prince, to adde solemnity to which Feast, were I as able as willing, I would take the course that Dauid in 140. Psalme, to call from the heauens, the Angels,
And secondly, my choice of this Text was chiefly to solemnize this great Feast of the CREATION and investiture of my most gracious Lord and Master the Prince, to add solemnity to which Feast, were I as able as willing, I would take the course that David in 140. Psalm, to call from the heavens, the Angels,
so excellent, the princely Sonne so rarely vertuous, so obedient, though I will not say as those heathen did of the Apostles, gods haue descended to vs in the likenesse of men,
so excellent, the princely Son so rarely virtuous, so obedient, though I will not say as those heathen did of the Apostles, God's have descended to us in the likeness of men,
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yet I will with the heathen Historian confesse, NONLATINALPHABET, a Prince is an Image of God, which title is the most glorious chaplet, coronet, frontlet, tablet, bracelet of a Christian Prince.
yet I will with the heathen Historian confess,, a Prince is an Image of God, which title is the most glorious chaplet, coronet, frontlet, tablet, bracelet of a Christian Prince.
and by this great and solemne long wished-for Feast of this CREATION, wee are taught to pray for the creating of new hearts, good soules, religious spirits, honest consciences.
and by this great and solemn long wished-for Feast of this CREATION, we Are taught to pray for the creating of new hearts, good Souls, religious spirits, honest Consciences.
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And howsoeuer the head of my Text serueth only for the Prince, the CREATION, yet the body of my Text serueth for all people, it is the renouation of the mind [ Create in me a new heart ] I haue prouided this messenger to send vp to heauen for new souls;
And howsoever the head of my Text serveth only for the Prince, the CREATION, yet the body of my Text serveth for all people, it is the renovation of the mind [ Create in me a new heart ] I have provided this Messenger to send up to heaven for new Souls;
nor difficulty of the passage can hinder, but as a chariot of fire will presently be lifted vp into the presence of the Almighty to seeke his assistāce.
nor difficulty of the passage can hinder, but as a chariot of fire will presently be lifted up into the presence of the Almighty to seek his assistance.
and euer ascend from the censor of the Tongue, till thou hast obtayned of God the petition of Dauid, Create in me a new, cleane, pure, vndefiled, vncorrupted heart.
and ever ascend from the censor of the Tongue, till thou hast obtained of God the petition of David, Create in me a new, clean, pure, undefiled, uncorrupted heart.
I will onely insist vpon these two parts; first the greatnesse of his suite; no purgation, or clensing, or curing, or recouering, or quickning, but a new creating;
I will only insist upon these two parts; First the greatness of his suit; no purgation, or cleansing, or curing, or recovering, or quickening, but a new creating;
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as Heathens confesse, the first ouerture of Gods power, as Diuines witnesse, a worke so wonderfull, that the Atheist inquireth of Plato, quae ferramenta, qui vectes, quae mollitiones, quae machinae, tanti operis fuerunt, what were the Engins, posts, machinations, pullyes, leauers, pillers, scaffolds, of so great and wonderfull a worke.
as heathens confess, the First overture of God's power, as Divines witness, a work so wonderful, that the Atheist inquires of Plato, Quae ferramenta, qui Vectes, Quae mollitiones, Quae machinae, tanti operis fuerunt, what were the Engines, posts, machinations, pulleys, leavers, pillars, scaffolds, of so great and wonderful a work.
Nasci, to be borne is a wonder, a body though little, to bee so framed, the ioynts to mooue so actiuely, the sinews to stirre so nimbly, sences to vtter force so sharply, the lungs to breath so powerfully, it drew Iob into admiration,
Nasci, to be born is a wonder, a body though little, to be so framed, the Joints to move so actively, the sinews to stir so nimbly, Senses to utter force so sharply, the lungs to breath so powerfully, it drew Job into admiration,
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and some vnder-take to free Aristotle from denying the Creation, though his workes do much oppugne it, hee being as ambitious to ouer-come all other opinions,
and Some undertake to free Aristotle from denying the Creation, though his works do much oppugn it, he being as ambitious to overcome all other opinions,
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The word Create, in Scripture is taken by the Schoolemen & Fathers diuersly, pro prefectione ex nihilo, In the Image of God he created man: pro generatione ex propria substantia:
The word Create, in Scripture is taken by the Schoolmen & Father's diversely, Pro prefectione ex nihilo, In the Image of God he created man: Pro generation ex propria Substance:
In praedestination the huge and vast deepe, the darke forme whereof can hardly be discerned: In vocation, the seperating of light from darknesse, of knowledge, from ignorance in the soule.
In Predestination the huge and vast deep, the dark Form whereof can hardly be discerned: In vocation, the separating of Light from darkness, of knowledge, from ignorance in the soul.
Dauid had tasted of these riuers of Paradise, he had beene praedestinated, called, iustified, but now these streames and currents were dryed vp, his forme was in a chaos, his sunne in a cloud, folly had polluted his eyes, filth had possessed his thoughts, bloud had defiled his hands, shame had couered his head, sinne had prophaned his heart, not onely, no whole part in his body,
David had tasted of these Rivers of Paradise, he had been predestinated, called, justified, but now these streams and currents were dried up, his Form was in a chaos, his sun in a cloud, folly had polluted his eyes, filth had possessed his thoughts, blood had defiled his hands, shame had covered his head, sin had Profaned his heart, not only, no Whole part in his body,
Ionas that slept so fast, when the waues, windes, stormes, out-cryes of the Saylers, stretchings of the tacklings, the Sea, the ship, the Heauēs could not awake him:
Ionas that slept so fast, when the waves, winds, storms, Outcries of the Sailors, stretchings of the tacklings, the Sea, the ship, the Heavens could not awake him:
nor allured with intreaty, yeeldeth not to threatnings, vnthankfull for benefits, vnfaithfull in Counsels, vnmercifull in iudgments, shamelesse in dishonesty, wretchlesse in danger, in things apertaining to men voide of humanity, in matters concerning God full of temerity, vnmindfull of what is past, negligent of what is present, improuident of what is to come.
nor allured with entreaty, yields not to threatenings, unthankful for benefits, unfaithful in Counsels, unmerciful in Judgments, shameless in dishonesty, wretchless in danger, in things aPPERTAINING to men void of humanity, in matters Concerning God full of temerity, unmindful of what is past, negligent of what is present, improvident of what is to come.
Idlenesse had vshered Concupiscence, Adulterie and blood reuel'd in his Court, nay in his heart, in thē the vilenesse of his thoughts, hatefull to God,
Idleness had ushered Concupiscence, Adultery and blood revealed in his Court, nay in his heart, in them the vileness of his thoughts, hateful to God,
No maruaile, though Pharoah adde sinne vnto sinne, or Herod ioyne massacre to ambition, or Nebuchadnezzar ioyne pride vnto bloud, or Nero ioyne villanie to mischiefe,
No marvel, though Pharaoh add sin unto sin, or Herod join massacre to ambition, or Nebuchadnezzar join pride unto blood, or Nero join villainy to mischief,
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What shall refraine the wicked from sinning desperately as Cain, rebelliously as Saul, presumptuously as Pharoah, aspiringly as Lucifer, trecherously as Iudas: when Dauid, a man after Gods owne heart, his Psalmodist, his Organist, his Prophet, his sweetest singer of Israel, should so offend the God of Israel,
What shall refrain the wicked from sinning desperately as Cain, rebelliously as Saul, presumptuously as Pharaoh, aspiringly as Lucifer, treacherously as Iudas: when David, a man After God's own heart, his Psalmodist, his Organist, his Prophet, his Sweetest singer of Israel, should so offend the God of Israel,
Dauid had the Practique of this Theorique, in all his soundings he sendeth to the well of Bethel, flieth to the cittie of refuge, the Wel of Gods fauour, the cittie of Gods power, he remembred euen now,
David had the Practic of this Theoric, in all his soundings he sends to the well of Bethel, flies to the City of refuge, the Well of God's favour, the City of God's power, he remembered even now,
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so may I speak vnto you all, Right Reuerend, Right Honorable, and Welbeloued, that he are me this day, though ye haue seene Dauid in his folly, in his fall,
so may I speak unto you all, Right Reverend, Right Honourable, and Well-beloved, that he Are me this day, though you have seen David in his folly, in his fallen,
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all the deuils in hel, all infernall complices cannot raze one of Gods seruants out of the booke of life. None of them shal be lost, though the sownings of their faith cause them sometimes to draw their breath so inwardly to it self, that no man can perceiue it,
all the Devils in hell, all infernal accomplices cannot raze one of God's Servants out of the book of life. None of them shall be lost, though the swoonings of their faith cause them sometime to draw their breath so inwardly to it self, that no man can perceive it,
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Salomon in the trance of Idolatrie, Ionas in the trance of recusancie, Ieremy in the trance of impatiency, Peter in the trance of apostacie, Thomas in the trance of infidelitie, God shall in these haue a blessed purpose, both to such as are in these spirituall Apoplexies, and to others.
Solomon in the trance of Idolatry, Ionas in the trance of recusancy, Ieremy in the trance of impatiency, Peter in the trance of apostasy, Thomas in the trance of infidelity, God shall in these have a blessed purpose, both to such as Are in these spiritual Apoplexies, and to Others.
Ireneus giueth 3. reasons in respect of vs, why the infirmity of the Saints are Chronicled in the book of God: 1. to giue vs warning, that both they and we haue but one God, who was euer offended with sinne,
Irenaeus gives 3. Reasons in respect of us, why the infirmity of the Saints Are Chronicled in the book of God: 1. to give us warning, that both they and we have but one God, who was ever offended with sin,
if they bare such reproches among their posterity, that their corruptions are registred, what shall we sustain, that liue in a brighter and later age of the world,
if they bore such Reproaches among their posterity, that their corruptions Are registered, what shall we sustain, that live in a Brighter and later age of the world,
and haue continued beyond the comming of the Lord Iesus. 3. to giue vs warning and instruction, that there was a cure behind, the sacrifice of the Lambe which was not then slaine but for such as sin now, Christ dieth no more, no more sufferings, no more satisfactions.
and have continued beyond the coming of the Lord Iesus. 3. to give us warning and instruction, that there was a cure behind, the sacrifice of the Lamb which was not then slain but for such as since now, christ Dieth no more, no more sufferings, no more satisfactions.
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And as another well noteth, If that an apple, a wedge, a bribe, the turning back of the eye in Lots wife, smile of the countenance in Abrahams wife, discontent once in Miriam, false fire once in Corah, and the like,
And as Another well notes, If that an apple, a wedge, a bribe, the turning back of the eye in Lots wife, smile of the countenance in Abrahams wife, discontent once in Miriam, false fire once in Corah, and the like,
if these deserued such punishment, what shall our customary sins, open and secret, of the eye and hand, in word, in works priuate within our owne tent, publike to the great Eye of heauen.
if these deserved such punishment, what shall our customary Sins, open and secret, of the eye and hand, in word, in works private within our own tent, public to the great Eye of heaven.
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& fly from one end of the earth to the other, thou canst not find a soule so pure that hath not sind, the chiefest, greatest, strongest, wisest, goodliest, godliest, haue fallen;
& fly from one end of the earth to the other, thou Canst not find a soul so pure that hath not sind, the chiefest, greatest, Strongest, Wisest, Goodliest, Godliest, have fallen;
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Feare, O feare the fall, swallow not the hooke of delight, Conscientia, contrist ans scientia, as Saint Bernard doth etymologize the word, Conscience will follow,
fear, Oh Fear the fallen, swallow not the hook of delight, Conscientia, contrist ans scientia, as Saint Bernard does etymologize the word, Conscience will follow,
if sin be the Prologue, shame wil be the Epilogue, the woorme, the whip, the scourge of conscience will feare thee, she is marked and obserued by her owne eye,
if since be the Prologue, shame will be the Epilogue, the worm, the whip, the scourge of conscience will Fear thee, she is marked and observed by her own eye,
Happy then if the conscience finding her misery, seeke the promise, the promise take hold on faith, faith aske praier, praier aske God, that God heare,
Happy then if the conscience finding her misery, seek the promise, the promise take hold on faith, faith ask prayer, prayer ask God, that God hear,
This Creation is spiritually wrought, first by Baptisme, the character of Christians, marke of the Church, signe of the Chosen, oth of the Saints, liuery of the Seruants, assurance of the Sons of God, A peccato mundans, Poenam relaxans, rationalem illuminens, Concupiscibilem ad bonum inflammans, Characterem inueniens, as Ratisbonensis collecteth the power and vertue hereof.
This Creation is spiritually wrought, First by Baptism, the character of Christians, mark of the Church, Signen of the Chosen, oath of the Saints, livery of the Servants, assurance of the Sons of God, A Peccato mundanes, Poenam relaxans, rationalem illuminens, Concupiscibilem ad bonum inflammans, Characterem inueniens, as Ratisbonensis collecteth the power and virtue hereof.
Constantine neuer Baptised before hee was dying, and Dauid neuer so baptised as heere, when he was almost dead and then in his last gaspe, wash me, clense me, purge me.
Constantine never Baptised before he was dying, and David never so baptised as Here, when he was almost dead and then in his last gasp, wash me, cleanse me, purge me.
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Neuer any a more true knight of the Bath then he, hee had the waters of Iordan, pooles of Shiloan, fountaines of Lebanon, springs for the Spring, and fall of the leafe:
Never any a more true knight of the Bath then he, he had the waters of Iordan, pools of Shiloan, fountains of Lebanon, springs for the Spring, and fallen of the leaf:
But our Baptisme doth create vs anew, no sacrifice or sacrament of the old law so powerfull, they were but remembrances gratulatory, no oblation propriatory,
But our Baptism does create us anew, no sacrifice or sacrament of the old law so powerful, they were but remembrances gratulatory, no oblation propriatory,
Secondly wee are Created by Grace, Grace is shed into our hearts. The distinctions of Grace among the Schoolemen will be harsh to many in this assembly,
Secondly we Are Created by Grace, Grace is shed into our hearts. The Distinctions of Grace among the Schoolmen will be harsh to many in this assembly,
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For our righteousnesse cannot Create vs, no more then we can Create it, for had we Iustitiam Gentilium, it were but vaine and Philosophicall, had we Iustitiam Pharisaeorum, it were but shadowy and legall, had wee onely Iustitiam Viatoris, it were but imperfect,
For our righteousness cannot Create us, no more then we can Create it, for had we Iustitiam Gentilium, it were but vain and Philosophical, had we Iustitiam Pharisees, it were but shadowy and Legal, had we only Iustitiam Viatoris, it were but imperfect,
A sweeter word then Grace was neuer vttered, Miriams Tabrel, Asaphs Trumpet, Ieduthun his Neginoth, Dauid his Cimballs, Salomons Songs, the Spouses sonnets, neuer made sweeter melody,
A Sweeten word then Grace was never uttered, Miriams Tabrel, Asaphs Trumpet, Ieduthun his Neginoth, David his Cymbals, Solomon's Songs, the Spouses sonnets, never made Sweeten melody,
It is the Balme that runneth from the head to the beard, and from the beard vnto the skirts of the garment, it is Iordan that maketh glad the City of God, it is the roabe of righteousnesse that couereth the whole man,
It is the Balm that Runneth from the head to the beard, and from the beard unto the skirts of the garment, it is Iordan that makes glad the city of God, it is the robe of righteousness that Covereth the Whole man,
Thirdly, Creati sumus per poenitentiam, wee are Created againe by Repentance, it is the spring of the life of man, the budding of the figge tree, the reuiuing of the withered lilly, that as the Swallow reneweth sight, the Eagle reneweth youth, the Hart reneweth strength, so Man by repentance casteth of the sinne that presseth downe,
Thirdly, Creati sumus per poenitentiam, we Are Created again by Repentance, it is the spring of the life of man, the budding of the fig tree, the reviving of the withered Lily, that as the Swallow Reneweth sighed, the Eagl Reneweth youth, the Heart Reneweth strength, so Man by Repentance Cast of the sin that Presseth down,
And fiftly it must be Continua, continuall and perseuerant, if thou hast put put off thy coate how shalt thou put it on? If thou haue washed thy feet how shalt thou defile them? Thus obseruing the conditions & binding thy selfe by this obligation thou shalt be Created as Dauid was.
And Fifty it must be Continua, continual and perseverant, if thou hast put put off thy coat how shalt thou put it on? If thou have washed thy feet how shalt thou defile them? Thus observing the conditions & binding thy self by this obligation thou shalt be Created as David was.
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If wee should looke vpon him, when he was taken from the sheepfolds, from following the Ewes great with young, from being so meane in his brothers eyes,
If we should look upon him, when he was taken from the sheepfolds, from following the Ewes great with young, from being so mean in his Brother's eyes,
and if after wee shall behold him aduanced from being a Shepheard to follow sheepe, to bee NONLATINALPHABET, a shepheard to gouerne and lead people, from being the meanest of his bretheren, to bee Lord,
and if After we shall behold him advanced from being a Shepherd to follow sheep, to be, a shepherd to govern and led people, from being the Meanest of his brethren, to be Lord,
and then to change his coate for a Court, his sheep-hooke for a Scepter, to become wiser then his teachers, greater then his enemies, more puisant then Saul, more victorious then Ammon, more honoured then the Aged;
and then to change his coat for a Court, his sheephook for a Sceptre, to become Wiser then his Teachers, greater then his enemies, more puissant then Saul, more victorious then Ammon, more honoured then the Aged;
And being so Created againe, the words of the Psalme may fitte him, O well is thee, and happy shalt thou bee, thou art fairer then the children of men, full of grace are thy lips,
And being so Created again, the words of the Psalm may fit him, Oh well is thee, and happy shalt thou be, thou art Fairer then the children of men, full of grace Are thy lips,
and yet in this consideration euen to behold the mercy seate, the throane of grace, from whence by the powerfull operation of Gods spirit we may be created.
and yet in this consideration even to behold the mercy seat, the throne of grace, from whence by the powerful operation of God's Spirit we may be created.
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Some of the Fathers haue deciphered the three Theologicall vertues of faith, hope, and charity, by the three that attended Christ at the transfiguration on the Mount,
some of the Father's have deciphered the three Theological Virtues of faith, hope, and charity, by the three that attended christ At the transfiguration on the Mount,
Not to speake of the efficacie of hope or loue, the wonders of faith be many, to remoue mountaines, to quench the fire, to stay the windes, to resist enemies:
Not to speak of the efficacy of hope or love, the wonders of faith be many, to remove Mountains, to quench the fire, to stay the winds, to resist enemies:
It opened and shut heauen, it brought plenty and dearth, drought and raine, and will if thou bee acquainted with her, be the sweetest companion that euer accompanied any on the face of the earth, to say no more, it will preferre thee,
It opened and shut heaven, it brought plenty and dearth, drought and rain, and will if thou be acquainted with her, be the Sweetest Companion that ever accompanied any on the face of the earth, to say no more, it will prefer thee,
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The festiuity of the Creation now celebrated, should infuse greater spirits into vs then heretofore, such occasions of ioy to vs, of happinesse for vs, such triumphes, applauses, Iubilees as these, do draw from vs gratulation and acclamation, in that God hath not onely giuen his iudgements vnto the King,
The festivity of the Creation now celebrated, should infuse greater spirits into us then heretofore, such occasions of joy to us, of happiness for us, such Triumphos, applauses, Jubilees as these, do draw from us gratulation and acclamation, in that God hath not only given his Judgments unto the King,
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That as in such honorable state he is to be created PRINCE of so great place here on earth, by his Purple robes, Sword, Signet, Golden Staffe, (the earnests of his glorious and triumphant royalty in Heauen) so seeing God hath Created vs Kings and Priests, as Saint Iohn speaketh, we should desire the benefit of this spirituall Creation to put on the roabes of righteousnesse, the sword of the spirit, to receiue the staffe of protection, to be placed as signets on Gods hand.
That as in such honourable state he is to be created PRINCE of so great place Here on earth, by his Purple robes, Sword, Signet, Golden Staff, (the earnests of his glorious and triumphant royalty in Heaven) so seeing God hath Created us Kings and Priests, as Saint John speaks, we should desire the benefit of this spiritual Creation to put on the robes of righteousness, the sword of the Spirit, to receive the staff of protection, to be placed as signets on God's hand.
The Prince his name is found in Esay: The PRINCE of Peace, and of his creation mention is made in Ieremie: The Lord hath CREATED a new Thing on the earth, it was new indeed as Augustine confessed, a saeculo non est auditum, neuer since the beginning of the world was the like newes heard,
The Prince his name is found in Isaiah: The PRINCE of Peace, and of his creation mention is made in Ieremie: The Lord hath CREATED a new Thing on the earth, it was new indeed as Augustine confessed, a saeculo non est auditum, never since the beginning of the world was the like news herd,
At that creation there was a light not shining, the word an infant not speaking, the water of life thirsting, the bread of life hungring, God himselfe descending,
At that creation there was a Light not shining, the word an infant not speaking, the water of life thirsting, the bred of life hungering, God himself descending,
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This was a new thing, Nouum et omnium nouitatum nouitas supereminens, saith Ierome, such and so merueilous, miraculous & extraordinary a nouelty as the world of worlds cannot yeeld the like president.
This was a new thing, Novum et omnium nouitatum nouitas supereminens, Says Jerome, such and so marvelous, miraculous & extraordinary a novelty as the world of world's cannot yield the like president.
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Let the Sibills speak of their new Rutilans Sydus, the Astronomers of their new starres in Cygno & Serpentario, let the Imaginaries find out a new Vtopia, the Cosmographers their new-found America: let Pancirolla write whole volumes De nouis Repertis, and Mercurius Gallobelgicus (the worlds Post-master for newes) supply newes euery yere,
Let the Sibills speak of their new Rutilans Sydus, the Astronomers of their new Stars in Cygno & Serpentario, let the Imaginaries find out a new Utopia, the Cosmographers their newfound America: let Pancirolla write Whole volumes De nouis Repertis, and Mercurius Gallobelgicus (the world's Postmaster for news) supply news every year,
yet no like newes to this, no Creation since the first Creation of the world like to this, the Court then to like in a poore Inne, the stable to be the bed-chamber, the cratch the Royall pallat;
yet no like news to this, no Creation since the First Creation of the world like to this, the Court then to like in a poor Inn, the stable to be the bedchamber, the cratch the Royal palate;
VVinter and Hunger to attend, and yet the VVisemen to offer, Angels to honour, Shepheards to sing of him, Oracles then to cease, Deuils then to tremble:
VVinter and Hunger to attend, and yet the VVisemen to offer, Angels to honour, Shepherds to sing of him, Oracles then to cease, Devils then to tremble:
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In our Church Lyturgie, which is in these daies like to Christ crucified between two, there is a most comfortable promise drawne from Scripture, At what time soeuer a sinner doth repent of his sinnes from the bottome of his heart, God will put away all his wickednesse out of his remembrance:
In our Church Liturgy, which is in these days like to christ Crucified between two, there is a most comfortable promise drawn from Scripture, At what time soever a sinner does Repent of his Sins from the bottom of his heart, God will put away all his wickedness out of his remembrance:
thereupon many take their pleasure, and glut themselues with sinne, referre all good thoughts till the last houre, neuer put their hands into their bosome, to see how leaprous they be, their mouthes continue to bee the vents to breath forth the putrified sauour of their soule, their eyes the windowes, their eares the doores of destruction, their vnderstandings flaues to their willes, their wils common curtizans of pollution, their memories the table-booke of their corruptions.
thereupon many take their pleasure, and glut themselves with sin, refer all good thoughts till the last hour, never put their hands into their bosom, to see how leprous they be, their mouths continue to be the vents to breath forth the Putrified savour of their soul, their eyes the windows, their ears the doors of destruction, their understandings flaues to their wills, their wills Common courtesans of pollution, their memories the table-book of their corruptions.
The part to be created, is the heart, [ Create in me a new heart ] As is gold among the mettalls, the sight among the senses, the Nerue Opticke among the sinewes,
The part to be created, is the heart, [ Create in me a new heart ] As is gold among the metals, the sighed among the Senses, the Nerve Optic among the sinews,
so is the heart among the members, and yet of the heart Ieremy complaineth, The heart of man is deceitfull and wicked aboue all things, who can know it, Ier. 17.9.
so is the heart among the members, and yet of the heart Ieremy Complaineth, The heart of man is deceitful and wicked above all things, who can know it, Jeremiah 17.9.
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and cherisheth the world, and the things therein contained with his life-keeping heate, so the heart of man, the fountaine of life and heate, hath assigned to it by nature, the midle part of the bodie for his habitation, from whence proceedeth life and heate vnto all the parts of the bodie,
and Cherishes the world, and the things therein contained with his life-keeping heat, so the heart of man, the fountain of life and heat, hath assigned to it by nature, the middle part of the body for his habitation, from whence Proceedeth life and heat unto all the parts of the body,
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In Diuinitie wee shall finde it to bee Sacram Palladis arcem, the seate of reason, the Metropolis of the soule, the Sanctuarie of the mind, the Arke of the vnderstanding, the Temple of faith, the holy Place of the holy Ghost, so that with a good heart there is euer a wise tongue, a diligent hand, a warie foote, a watchfull eye,
In Divinity we shall find it to be Sacrament Palladis arcem, the seat of reason, the Metropolis of the soul, the Sanctuary of the mind, the Ark of the understanding, the Temple of faith, the holy Place of the holy Ghost, so that with a good heart there is ever a wise tongue, a diligent hand, a wary foot, a watchful eye,
when the heart is prepared, the senses ate readie to perceiue, the imagination to represent, the knowledge to forme, the wit to find out, the reason to iudge, the memorie to conserue, the vnderstanding to apprehend,
when the heart is prepared, the Senses ate ready to perceive, the imagination to represent, the knowledge to Form, the wit to find out, the reason to judge, the memory to conserve, the understanding to apprehend,
Saint Austin defineth the heart to be the seate of the soule, and the soule to be the whole inward man, wherewith the masse of clay is quickened and gouerned,
Saint Austin defineth the heart to be the seat of the soul, and the soul to be the Whole inward man, wherewith the mass of clay is quickened and governed,
when she quickeneth the bodie, shee is called the soule: when she desireth any thing, the will: for knowledge, the mind: for recordation, the memorie: for giuing life, the spirit: for apprehending outwardly the sense.
when she Quickeneth the body, she is called the soul: when she Desires any thing, the will: for knowledge, the mind: for recordation, the memory: for giving life, the Spirit: for apprehending outwardly the sense.
In the greatest distemperature of Dauid, when his bodie was so ill affected, no health in his flesh, no rest in his bones, his loynes filled with a sore disease, his wounds putrified and stunke, the marrow and moisture quite dryed vp,
In the greatest distemperature of David, when his body was so ill affected, no health in his Flesh, no rest in his bones, his loins filled with a soar disease, his wounds Putrified and stunk, the marrow and moisture quite dried up,
and howsoeuer the tongue be in the highest part of the bodie, and yet is the speaker of the lower house, it deliuereth onely that which the nobler parts haue agreed to, nothing but that which the hart and the faculties of the soule haue determined.
and howsoever the tongue be in the highest part of the body, and yet is the speaker of the lower house, it Delivereth only that which the Nobler parts have agreed to, nothing but that which the heart and the faculties of the soul have determined.
it is the Schoole Maxime, Virtutes Theologicae non sunt in nob is per acquisitionem, sed per infusionem, the acquisition of the head cannot obtaine faith, hope, charitie, it must be the infusion into the heart:
it is the School Maxim, Virtues Theologicae non sunt in nob is per acquisitionem, sed per infusionem, the acquisition of the head cannot obtain faith, hope, charity, it must be the infusion into the heart:
for the heart is the inner side that is to be purged, it is the Parlour where the Sauiour will eate the Passeouer, it is the Gedeons fleece, the Goshen, the Chanaan, the Temple, the Sanctum Sanctorum of the Temple.
for the heart is the inner side that is to be purged, it is the Parlour where the Saviour will eat the Passover, it is the Gedeons fleece, the Goshen, the Canaan, the Temple, the Sanctum Sanctorum of the Temple.
here dwelleth zeale, of Elias, for zeale in Christianitie is ignis sanctus: next zeale dwelleth knowledge, of S. Paul; for zeale without knowledge is ignis fatuus: here dwelleth faithfulnesse,
Here dwells zeal, of Elias, for zeal in Christianity is ignis Sanctus: next zeal dwells knowledge, of S. Paul; for zeal without knowledge is ignis fatuus: Here dwells faithfulness,
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here dwelleth practise, as in the Niniuites; for practise is stella lucens: next practise dwelleth perseuerance as the Corinthians; for practise without perseuerance, is but Stella cadens: here dwelleth beleefe in God as in the Disciples; for beleefe in Christianitie, is lucerna ardens: next beleefe dwels loue in God,
Here dwells practice, as in the Niniuites; for practice is stella Lucens: next practice dwells perseverance as the Corinthians; for practice without perseverance, is but Stella cadens: Here dwells belief in God as in the Disciples; for belief in Christianity, is lucernam Arden: next belief dwells love in God,
as in the Psalmist; for beleefe without loue, is Cymbalū tinniens: here dwelleth obedience as in Abraham; for obedience is virga consolans: next obedience dwelleth patience,
as in the Psalmist; for belief without love, is Cymbalū tinniens: Here dwells Obedience as in Abraham; for Obedience is virga consolans: next Obedience dwells patience,
as in Iob; for obedience without patience, is baculus non dirigens. In a word, in this Paradise is the tree which Hugo describeth, Arbor bonitatis quae per timorem seminatur, the tree of goodnesse which is set by feare, strengthened by faith, watered by grace, germinated by godlines, will waxe greene by hope, will fructifie by loue, will build by learning, will blossom by long-continuing, will grow ripe by patience, and the fruite of life will be gathered at death, the fruite of grace now, and of glorie hereafter;
as in Job; for Obedience without patience, is Baculus non dirigens. In a word, in this Paradise is the tree which Hugo Describeth, Arbour bonitatis Quae per timorem It is sown, the tree of Goodness which is Set by Fear, strengthened by faith, watered by grace, germinated by godliness, will wax green by hope, will fructify by love, will built by learning, will blossom by long-continuing, will grow ripe by patience, and the fruit of life will be gathered At death, the fruit of grace now, and of glory hereafter;
and here dwell mercie, and truth, and righteousnesse, and peace, and ioy in the holy Ghost. In such a sanctified heart, there dwels not the affectation of the titles of the world, which bee but follia terrae, the liuelesse leaues of the earth;
and Here dwell mercy, and truth, and righteousness, and peace, and joy in the holy Ghost. In such a sanctified heart, there dwells not the affectation of the titles of the world, which be but follia terrae, the Lifeless leaves of the earth;
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and stench, Adams Apple, Esaus broth, Babilons Cuppe, Iudas soppe, the Sorcerers Serpents, the Spiders webbe, the Cocatrices Egges, the waters of Tema, which in a moisture swell, & in a drought faile:
and stench, Adams Apple, Esaus broth, Babilons Cup, Iudas sop, the Sorcerers Serpents, the Spiders web, the Cockatrices Eggs, the waters of Tema, which in a moisture swell, & in a drought fail:
Orontius describeth the world in the forme of a Hart, and leaueth many spaces voide in the figure of the Hart, that cannot be filled vp with the world,
Orontius Describeth the world in the Form of a Heart, and Leaveth many spaces void in the figure of the Heart, that cannot be filled up with the world,
Ecclesiast. mencioneth a vaine heart, Esay a barren heart, Ieremy a deceitfull heart, the Psalmist a sinfull heart, Paul a double heart, Moses a hard heart:
Ecclesiatest. mentioneth a vain heart, Isaiah a barren heart, Ieremy a deceitful heart, the Psalmist a sinful heart, Paul a double heart, Moses a hard heart:
But Dauid desireth the new, the cleane heart, When the Sunne riseth, then the beasts arise from their dens, the Fowles from their nests, and men from their beds.
But David Desires the new, the clean heart, When the Sun Riseth, then the beasts arise from their dens, the Fowls from their nests, and men from their Beds.
So when the Heart setteth forward, all the members will follow, nothing will stay after the Heart, but as the eyes of seruants looke to the hands of their Maisters,
So when the Heart sets forward, all the members will follow, nothing will stay After the Heart, but as the eyes of Servants look to the hands of their Masters,
If Pilate had washed his heart when hee washed his hands, hee had beene as cleane as Naaman comming out of Iordan: If the Sichemites had circumcised their hearts, when they circumcised their flesh, they had saued their soules when they lost their liues.
If Pilate had washed his heart when he washed his hands, he had been as clean as Naaman coming out of Iordan: If the Sichemites had circumcised their hearts, when they circumcised their Flesh, they had saved their Souls when they lost their lives.
If Caine had offered his heart, when hee offered his fruites, his offring had beene as acceptable as Abels: If the Pharisey had lookt into the in-side,
If Cain had offered his heart, when he offered his fruits, his offering had been as acceptable as Abel's: If the Pharisee had looked into the inside,
And the Christian being so altered, and changed, and reformed, and CREATED a new, GOD will manifest to him those new things in Esay; those new Couenants in Ieremy, those new Commandements in Iohn, those new Testaments in Matthew; those new liuing wayes in Paule; those new beleeuing hearts in Ezechiell, to make them new Creatures,
And the Christian being so altered, and changed, and reformed, and CREATED a new, GOD will manifest to him those new things in Isaiah; those new Covenants in Ieremy, those new commandments in John, those new Testaments in Matthew; those new living ways in Paul; those new believing hearts in Ezekiel, to make them new Creatures,
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You my Brethren, now admitted into the sacred function of the Cleargie, remember this, Preach this, practise this, Let not a white hayre of lightnesse bee found vppon your blacke garments,
You my Brothers, now admitted into the sacred function of the Clergy, Remember this, Preach this, practise this, Let not a white hair of lightness be found upon your black garments,
nor a blacke spotte of filthinesse polute your white surplisses, take heed of the moate of Schisme, and beame of superstition; let your Garments haue the high Priests Pomegranates, as well as Bells, your Lampes be as well inwardly burning, as outwardly lighting, and neuer be weary of the worke of the Lord, in as much as your labor is not in vain in the Lord,
nor a black spot of filthiness pollute your white surplices, take heed of the moat of Schism, and beam of Superstition; let your Garments have the high Priests Pomegranates, as well as Bells', your Lamps be as well inwardly burning, as outwardly lighting, and never be weary of the work of the Lord, in as much as your labour is not in vain in the Lord,
and he that promiseth wil performe, though in this last and worst age, he that hath stepped but two steppes from the dunghill, such whose fathers Iob would not haue placed with the Dogges of his sheepfold,
and he that promises will perform, though in this last and worst age, he that hath stepped but two steps from the dunghill, such whose Father's Job would not have placed with the Dogs of his sheepfold,
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though these crauen gallants bee ready to abase and abuse this sacted Calling, yet remember yee that Christ Iesus in his owne person, hath dignified this profession,
though these craven gallants be ready to abase and abuse this sacted Calling, yet Remember ye that christ Iesus in his own person, hath dignified this profession,
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and at this day there is no Prince in the Christian world, but hath in him some part of a Priest, besides that Christ Iesus hath, in washing vs all from our sinnes, made vs Kings and Priests to God his Father. Thinke vpon this dignity, practise that duty,
and At this day there is no Prince in the Christian world, but hath in him Some part of a Priest, beside that christ Iesus hath, in washing us all from our Sins, made us Kings and Priests to God his Father. Think upon this dignity, practise that duty,
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And if for Nebuchadnetsar and Balshassar his sonne, prayers were appointed to bee made when they were Heathens and oppressors, much more now are prayers to be powred forth plentifully,
And if for Nebuchadnetsar and Balshassar his son, Prayers were appointed to be made when they were heathens and Oppressors's, much more now Are Prayers to be poured forth plentifully,
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and him that hath no helper, they may liue, and vnto them may be giuen of the gold of Arabia, their names may endure for euer among the posterities, which shall be blessed by them,
and him that hath no helper, they may live, and unto them may be given of the gold of Arabia, their names may endure for ever among the Posterities, which shall be blessed by them,
And for our selues let vs celebrate this happie Creation with a new Creation; the Sunne renueth, the Moone renueth, the yeare renueth, the spring renueth, the morning renueth, this very houre renueth.
And for our selves let us celebrate this happy Creation with a new Creation; the Sun Reneweth, the Moon Reneweth, the year Reneweth, the spring Reneweth, the morning Reneweth, this very hour Reneweth.
and make our selues new prodigies? Is the misery of the world such, that men will not be renued or anew created? vnlesse the course of the world be altered,
and make our selves new prodigies? Is the misery of the world such, that men will not be renewed or anew created? unless the course of the world be altered,
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or the pillars of the earth mooued, or the chambers of the deepe discouered? must the Sea diuide as to Moses? or Iordan flie backe as to Israel? or the Sunne stand still as to Iosuah? or goe backe as to Hezechiah? or a voice be heard from heauen as to Paule? The Lord doth vse ordinarie meanes, the preaching of the Gospell, but extraordinarily:
or the pillars of the earth moved, or the chambers of the deep discovered? must the Sea divide as to Moses? or Iordan fly back as to Israel? or the Sun stand still as to Joshua? or go back as to Hezekiah? or a voice be herd from heaven as to Paul? The Lord does use ordinary means, the preaching of the Gospel, but extraordinarily:
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