David his oath of allegeance to Ierusalem The sermon preached on Act Sunday last in the morning, in St. Maries in Oxford. By Daniel Price Doctor in Divinity.
THe lamentations of David were as dolefull as plentifull for Ionathan, and Absolon, for his friend and for his sonne; yet more for his friende then for his sonne,
THe lamentations of David were as doleful as plentiful for Ionathan, and Absalom, for his friend and for his son; yet more for his friend then for his son,
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because Absolon his sonne was his foe, but Ionathan his foes sonne, was his friend. But neither for friend or sonne, is he so passionate, as for Ierusalem:
Because Absalom his son was his foe, but Ionathan his foes son, was his friend. But neither for friend or son, is he so passionate, as for Ierusalem:
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His passions those internall acts and operations of the soule, linked in that inviolable league of loue, with the ioy of the earth Ierusalem, vrged him so farre, that foreseeing the storme, though he lived in a sunneshine, affection enflamed his heart, and his heart resolved into incessant teares:
His passion those internal acts and operations of the soul, linked in that inviolable league of love, with the joy of the earth Ierusalem, urged him so Far, that Foreseeing the storm, though he lived in a sunshine, affection inflamed his heart, and his heart resolved into incessant tears:
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as Lyra and Carth•sian teach, he deploreth, the threefold sacking & ransacking of Ierusalem ▪ which was to be performed by those Nymrods of the earth, that which he foresaw last he lamenteth first:
as Lyram and Carth•sian teach, he deploreth, the threefold sacking & ransacking of Ierusalem ▪ which was to be performed by those Nimrods of the earth, that which he foresaw last he lamenteth First:
destruction by the Romans, whervpon his 74. Psal. O God why art thou absent frō vs so long, O think vpō thy congregation, thinke vpon the tribe of thine inheritance;
destruction by the Roman, whereupon his 74. Psalm Oh God why art thou absent from us so long, Oh think upon thy congregation, think upon the tribe of thine inheritance;
as also that former desolation by that plague of men & Scourge of heavē Antiochus which occasioned the 79. Psalme, O God the heathen are come into thy possessiō, thy holy temple haue they defiled & made Ierusalē a heape of stones:
as also that former desolation by that plague of men & Scourge of heaven Antiochus which occasioned the 79. Psalm, Oh God the heathen Are come into thy possession, thy holy temple have they defiled & made Ierusalē a heap of stones:
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and before either of those the captivity of Babylon by Nabuchadonosor, that thistle which burned vp the Cedars of Libanus, which occasioned this sorrowfull Psalme, the embleme of their sighes and summe of the sorrow of that desolation.
and before either of those the captivity of Babylon by Nebuchadnezzar, that thistle which burned up the Cedars of Lebanon, which occasioned this sorrowful Psalm, the emblem of their sighs and sum of the sorrow of that desolation.
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The first miracle in the new Testament is the same, Spiritus Domini ferebatur super aquas, The spirit of God moved on the waters Ioh. 2. when our Saviour turned the water into wine: I say not that there is a miracle here,
The First miracle in the new Testament is the same, Spiritus Domini Ferebatur super Aquas, The Spirit of God moved on the waters John 2. when our Saviour turned the water into wine: I say not that there is a miracle Here,
but sure I am, Spiritus Domini ferebatur super aquas, the spirit of God, by the spirit of Prophecie, was with the Prophet when he sate by these waters of Babylon, describing & deploring Edoms cruelty, Israels misery.
but sure I am, Spiritus Domini Ferebatur super Aquas, the Spirit of God, by the Spirit of Prophecy, was with the Prophet when he sat by these waters of Babylon, describing & deploring Edoms cruelty, Israel's misery.
Ezechiel received his prophecie by the river of Cobar, Daniel by the river Tigris, Iohn Baptist by the river Iordane: but by the waters of Babylon rivers of confusion and desolation our Prophet seateth himselfe,
Ezechiel received his prophecy by the river of Cobar, daniel by the river Tigris, John Baptist by the river Iordane: but by the waters of Babylon Rivers of confusion and desolation our Prophet seateth himself,
his eies are as those in the Canticles like the eies of Doues on the rivers of waters, his eies like the eies of Doues, and his voice like the voice of a Doue, Turtur nō canit sed gemit, saith Isidor: the Doue was sent out by Noah & was a messēger of Comfort in returning in those waters, the Doue came down vpō our Saviour & was a messenger of ioy in descēding into those waters,
his eyes Are as those in the Canticles like the eyes of Dove on the Rivers of waters, his eyes like the eyes of Dove, and his voice like the voice of a Dove, Turtur nō canit sed gemit, Says Isidore: the Dove was sent out by Noah & was a Messenger of Comfort in returning in those waters, the Dove Come down upon our Saviour & was a Messenger of joy in descending into those waters,
Votum est, saith Calvin, certé votivum quiddam est, saith Carthusian, they be words, or if you will vowes, or rather more then words or vowes: they receiue fire frō the altar of his heart,
Votum est, Says calvin, certé votivum Quiddam est, Says Carthusian, they be words, or if you will vows, or rather more then words or vows: they receive fire from the altar of his heart,
and the fire of his loue liues yet in them ▪ neither the distance of the place, nor continuance of the time, since they were vttered, can quench them but that their sound is gone out into all nations, the sighes of the Prophets soule,
and the fire of his love lives yet in them ▪ neither the distance of the place, nor Continuance of the time, since they were uttered, can quench them but that their found is gone out into all Nations, the sighs of the prophets soul,
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at the best, it is but sorrowes store house & sins table booke, it recordeth our woes & representeth our wants, it is a roome hung with the maps of all themiseries we endured.
At the best, it is but sorrows store house & Sins table book, it recordeth our woes & Representeth our Wants, it is a room hung with the maps of all themiseries we endured.
But our Prophet by a devoted confirmed sanctified memory doth possesse himselfe with the representation of the place of Religion. The motions and resolutions of all the the terrestriall spheres cannot disturbe much lesse destroy his meditations vpon Ierusalem. This as a swift winged Seraphin, is fled vp to heaven,
But our Prophet by a devoted confirmed sanctified memory does possess himself with the representation of the place of Religion. The motions and resolutions of all the the terrestrial spheres cannot disturb much less destroy his meditations upon Ierusalem. This as a swift winged Seraphin, is fled up to heaven,
and there recorded, If I forget thee O Ierusalem, the ioy of the earth, Queene of the nations, City of God, beauty of the whole world, thee O Ierusalem, seate or the Temple, Princesse of the Provinces, chaire of the Monarch•e, throne of the kingdome, Golden head of the picture. No, Israel may forget Egypt, Simeon and Levi forget Israel their father, the mother may forget her childe, and the childe exenterate his owne mother, but Ierusalem, the apple of Gods eie, the signet on his finger, the Virgin of the East, beautie of the earth, his faire one, deere one, little one, onely one, shalbe had in everlasting remembrance. If I forget thee O Ierusalem, let my right hand forget her cunning.
and there recorded, If I forget thee Oh Ierusalem, the joy of the earth, Queen of the Nations, city of God, beauty of the Whole world, thee Oh Ierusalem, seat or the Temple, Princess of the Provinces, chair of the Monarch•e, throne of the Kingdom, Golden head of the picture. No, Israel may forget Egypt, Simeon and Levi forget Israel their father, the mother may forget her child, and the child exenterate his own mother, but Ierusalem, the apple of God's eye, the signet on his finger, the Virgae of the East, beauty of the earth, his fair one, deer one, little one, only one, shall had in everlasting remembrance. If I forget thee Oh Ierusalem, let my right hand forget her cunning.
The best exterior member of the body, the hand, the best vse of the hand cunning: but let hand and cunning perish, the right & best vse of the right hand perish, let neither his tongue stirre,
The best exterior member of the body, the hand, the best use of the hand cunning: but let hand and cunning perish, the right & best use of the right hand perish, let neither his tongue stir,
nor his hand touch his harp, nay let his eies fall into the holes of his head, and all his faculties faile, rather then he faile to remember Ierusalem.
nor his hand touch his harp, nay let his eyes fallen into the holes of his head, and all his faculties fail, rather then he fail to Remember Ierusalem.
Which few words shew the much loue of the Prophet to the place of Gods service: and as Reverend Calvin vpō the words noteth, , Testantur Dei cultores adhibitâ imprecatione memoriam sanctae vrbis cordibus suis, semper fore infixam,,
Which few words show the much love of the Prophet to the place of God's service: and as Reverend calvin upon the words notes,, Testantur Dei Cultores adhibitâ imprecatione memoriam sanctae Urbis cordibus suis, semper before infixam,,
the true worshippers of God doe seale with an imprecation the remembrance and reverend regard of Religion, never to be rooted from their soules, to be their song day and night, their morning and evening sacrifice, their NONLATINALPHABET, their meate and drinke, the very light of their life, and breath of their nostrils, never to be separated, never to be divorced from them;
the true worshippers of God do seal with an imprecation the remembrance and reverend regard of Religion, never to be rooted from their Souls, to be their song day and night, their morning and evening sacrifice, their, their meat and drink, the very Light of their life, and breath of their nostrils, never to be separated, never to be divorced from them;
The second the most holy place of the most high, the Parallel of lost Paradise, and figure of the hope for heaven, a resemblance of every faithfull mans soule,
The second the most holy place of the most high, the Parallel of lost Paradise, and figure of the hope for heaven, a resemblance of every faithful men soul,
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And now Ho: Reverend, all beloued, lend your eares to that subiect, to which David the type of Christ, and Christ the sonne of David lent their teares.
And now Ho: Reverend, all Beloved, lend your ears to that Subject, to which David the type of christ, and christ the son of David lent their tears.
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Babylō hath friends every where, Ierusalem wants Religion, I meane expecteth that you wil stand to her, otherwise, vt quid statis hic otiosi, why stand you here idle? but per silentiū consensum video, Acuanus spake in the same kind, I see your consent by your silence,
Babylō hath Friends every where, Ierusalem Wants Religion, I mean Expects that you will stand to her, otherwise, vt quid statis hic otiosi, why stand you Here idle? but per silentiū consensum video, Acuanus spoke in the same kind, I see your consent by your silence,
Forgetfulnesse, by the schooles is defined to be Memoriae lubricatio, and so Bonaventure speakes on the 119. Psalme, it is a slippery inconstancy of the memory whereby the best part of the minde, the vnderstanding can neither fitly receaue, nor faithfully retaine those species which are represented to it.
Forgetfulness, by the Schools is defined to be Memoriae lubricatio, and so Bonaventure speaks on the 119. Psalm, it is a slippery inconstancy of the memory whereby the best part of the mind, the understanding can neither fitly receive, nor faithfully retain those species which Are represented to it.
It is like to that swift Kishon which swept Sisera's souldiers away, it is a precipitate torrent, the obliterating, and expunging of knowledge, the very index expurgatorius of the vnderstanding, the cloud of the minde, and ecclypse of the memorie. The fathers distinguish it into two parts:
It is like to that swift Kishon which swept Sisera's Soldiers away, it is a precipitate torrent, the obliterating, and expunging of knowledge, the very index expurgatorius of the understanding, the cloud of the mind, and Eclipse of the memory. The Father's distinguish it into two parts:
Bernard obserueth that the name Manasses signifieth forgetfulnesse, and as the tribe of Manasses dwelt part on the one side, part on the other side Iordan, nātotus Manasses Iordanem non transiit, so there is a forgetfulnesse which stayeth from passing Iordan, & another forgetfulnes which leadeth through Iordan, to the land of Canaan.
Bernard observeth that the name Manasses signifies forgetfulness, and as the tribe of Manasses dwelled part on the one side, part on the other side Iordan, nātotus Manasses Iordanem non transiit, so there is a forgetfulness which stays from passing Iordan, & Another forgetfulness which leads through Iordan, to the land of Canaan.
an Egyptian bare him, Pharaohs Court was the place of his breeding, neither Nurse nor Mother could giue benedictionem patriae: when he came for Iacobs blessing Ioseph the father led him by the left hand,
an Egyptian bore him, Pharaohs Court was the place of his breeding, neither Nurse nor Mother could give benedictionem patriae: when he Come for Iacobs blessing Ioseph the father led him by the left hand,
and Iacob the grand-father laid his left hand vpon him, neither father, nor grand-father gaue him benedictionem dextrae, the blessing of the right hand.
and Iacob the grandfather laid his left hand upon him, neither father, nor grandfather gave him benedictionem Dextrae, the blessing of the right hand.
When hee came to tearme of inheritance, the tribe was divided, Iordan divided them, halfe on the one side, the other on the other, no tribe so devided as Manasses, neither had benedictionem terrae. Manasses was but nephew to the Tribes, & lost his birth-right as Esau did.
When he Come to term of inheritance, the tribe was divided, Iordan divided them, half on the one side, the other on the other, no tribe so divided as Manasses, neither had benedictionem terrae. Manasses was but nephew to the Tribes, & lost his birthright as Esau did.
Gedeō was of this tribe, whose sonnes were all slaine, Zelophehad of this tribe, who had no sonnes but daughters. Many monuments of orbitancy, of defection, and oblivion in this tribe; and yet many Princes, many Prophets, were of it.
Gedeō was of this tribe, whose Sons were all slain, Zelophehad of this tribe, who had no Sons but daughters. Many monuments of orbitancy, of defection, and oblivion in this tribe; and yet many Princes, many prophets, were of it.
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I follow St Bernard his allusion, that Manasses the eldest sonne of Ioseph, should bee forgetfulnesse, It is much, Ioseph was now a Prince in Egypt, who had bin a prisoner in Egypt, Ioseph whose feete they hurt in the stockes, that the yron entred into his soule, Ioseph from the state of a Prisoner to be a Prince, his first fruit to be forgetfulnes, it is very much.
I follow Saint Bernard his allusion, that Manasses the eldest son of Ioseph, should be forgetfulness, It is much, Ioseph was now a Prince in Egypt, who had been a prisoner in Egypt, Ioseph whose feet they hurt in the stocks, that the iron entered into his soul, Ioseph from the state of a Prisoner to be a Prince, his First fruit to be forgetfulness, it is very much.
Adams first fruit Cain to be a murderer, Iacobs first fruit Reuben, to be incestuous; Aarons first fruit Nadab, to be contumacious; Davids first fruit Ammon, to bee adulterous; Salomons first fruit Rhehoboam, to be Idolatrous; sheweth, that these holy men did not offer their firsts fruits, their eldest sonnes vnto God:
Adams First fruit Cain to be a murderer, Iacobs First fruit Reuben, to be incestuous; Aaron's First fruit Nadab, to be contumacious; Davids First fruit Ammon, to be adulterous; Solomon's First fruit Rehoboam, to be Idolatrous; shows, that these holy men did not offer their firsts fruits, their eldest Sons unto God:
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and Manasses, forgetfulnesse, his first sonne, enforceth that all that are dignified & magnified, are most ready to forget the state, frō whence God hath brought them.
and Manasses, forgetfulness, his First son, enforceth that all that Are dignified & magnified, Are most ready to forget the state, from whence God hath brought them.
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They are the sons of Ioseph, not of Iacob; he wanne by yeelding, and was honoured by his halting, by his humbling saith Chrysostome, the lower he stoups to the earth, the neerer, the better his advantage for this blessing, felices hi ex tribu Manassis qui humilitatem induunt, authoritatem exuunt, Leo giueth the reason, Humilitas animi sublimitas Christiani, happy is their forgetfulnes, the starres of whose firmament, being great,
They Are the Sons of Ioseph, not of Iacob; he won by yielding, and was honoured by his halting, by his humbling Says Chrysostom, the lower he stoups to the earth, the nearer, the better his advantage for this blessing, Felices him ex Tribu Manassis qui humilitatem induunt, authoritatem exuunt, Leo gives the reason, Humilitas animi Sublimitas Christians, happy is their forgetfulness, the Stars of whose firmament, being great,
yet seeme lesse then the earth, this fargetfulnesse is virtus honorata, saith Bernard, an humble mind in an honorable place, it is a lowly valley sweetly planted,
yet seem less then the earth, this fargetfulnesse is virtus honorata, Says Bernard, an humble mind in an honourable place, it is a lowly valley sweetly planted,
He is a true Israelite, more then a Nathiniel, he is of the band of the Centurion, or rather the Centurion himselfe, who in the Gospell cryeth Domine non sum dignus, which is the voice of 4 in the old Testament, and 3 in the new, happy sonnes of the tribe of Manasses, blessed practises of forgetfulnesse.
He is a true Israelite, more then a Nathiniel, he is of the band of the Centurion, or rather the Centurion himself, who in the Gospel Cries Domine non sum Dignus, which is the voice of 4 in the old Testament, and 3 in the new, happy Sons of the tribe of Manasses, blessed practises of forgetfulness.
In the second legion of Manasses, passing over Iordan, J place those, who in a charitable forgetfulnesse forgiue all wrongs done to them It was Peter his question, Mat. 18. How often shall J forgiue my brother? How often in a day,
In the second legion of Manasses, passing over Iordan, J place those, who in a charitable forgetfulness forgive all wrongs done to them It was Peter his question, Mathew 18. How often shall J forgive my brother? How often in a day,
and when Christ came, hee forgaue all the transgressions of mankind diffused into so many generations: so also should a Christian remit as many offences as in the compasse of his life can bee committed against him.
and when christ Come, he forgave all the transgressions of mankind diffused into so many generations: so also should a Christian remit as many offences as in the compass of his life can be committed against him.
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Tully of Caesar, and Ambrose of Theodosius, restify that they forgat nothing but iniuries. Happy is he that so conquereth himselfe, as that wrongs cannot conquer him;
Tully of Caesar, and Ambrose of Theodosius, restify that they forgot nothing but injuries. Happy is he that so conquereth himself, as that wrongs cannot conquer him;
Theophrastus giueth him this character, he is Gods best witnesse, Natures best child, the surest friend, the latest enimie, the greatest conquerour. So farre forgetfulnesse is vsefull,
Theophrastus gives him this character, he is God's best witness, Nature's best child, the Surest friend, the latest enemy, the greatest conqueror. So Far forgetfulness is useful,
But the forgetfulnesse, against which David with an execration voweth, is a neglect bred by the corruption of nature, nourished by the ecclipse of grace, whereby Gods blessings be either not remēbred or not regarded. This is the rust of the senses,
But the forgetfulness, against which David with an execration Voweth, is a neglect bred by the corruption of nature, nourished by the eclipse of grace, whereby God's blessings be either not remembered or not regarded. This is the rust of the Senses,
man hereby enioyeth not those he formerly receaved, not receaueth those which futurely he expecteth: Our Prophets resolution is otherwise, If I forget.
man hereby Enjoyeth not those he formerly received, not receiveth those which futurely he Expects: Our prophets resolution is otherwise, If I forget.
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Aquinas putteth it among those actus Deo incōvenientes. Yet as the iust be had in his eternall remembrance, so the wicked bee forgotten, that is, caused to be forgotten, vtterly obliterated from the earth. David and Ahab proue this:
Aquinas putteth it among those actus God inconvenientes. Yet as the just be had in his Eternal remembrance, so the wicked be forgotten, that is, caused to be forgotten, utterly obliterated from the earth. David and Ahab prove this:
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the ouenant made to David is, that for ever there should be a light in Israel. Rhehoboam sinned, to tribes were cut of yet the kingdome shall not vtterly be taken way, Erit lux Davidis in Israel, 1. Kings 11.34. Abijam his son, ditionum & vitiorum haeres, as Lyra names him, actuates and augments his fathers sinnes, the axe is laid to the root of the tree, the Scepter begins to wither, the Lord is ready to destroy him, yet he remembers his Covenant, Erit Lux Davidis in Ierusalem 1. King 15.4.
the ouenant made to David is, that for ever there should be a Light in Israel. Rehoboam sinned, to tribes were Cut of yet the Kingdom shall not utterly be taken Way, Erit lux Davidis in Israel, 1. Kings 11.34. Abijah his son, ditionum & Vitiorum haeres, as Lyra names him, actuates and augments his Father's Sins, the axe is laid to the root of the tree, the Sceptre begins to wither, the Lord is ready to destroy him, yet he remembers his Covenant, Erit Lux Davidis in Ierusalem 1. King 15.4.
Iehoram ioineth with Ahab, whose posteritie woe and vengeance was to vndermine; all Iehorams children are slaine, now the light of Israel was to bee extinguished, but the Lord remembreth his covenant to David, though all the seed royall of Iudah was thought to bee destroyed, yet Ioash is saued, preserued from the horrid massacre, hid in the bed chamber, the Covenant continueth, Erit Lux Davidis in Ierusalem 2. Chron. 21. It is a speech vsuall in the Kings and Chronicles, Erit lux Davidis in Ierusalem, the Lord would continue a light in Israel, so did the Lord vntill he came, who was the light of the Gentiles,
Jehoram Joineth with Ahab, whose posterity woe and vengeance was to undermine; all Iehorams children Are slain, now the Light of Israel was to be extinguished, but the Lord Remember his Covenant to David, though all the seed royal of Iudah was Thought to be destroyed, yet Joash is saved, preserved from the horrid massacre, hid in the Bed chamber, the Covenant Continueth, Erit Lux Davidis in Ierusalem 2. Chronicles 21. It is a speech usual in the Kings and Chronicles, Erit lux Davidis in Ierusalem, the Lord would continue a Light in Israel, so did the Lord until he Come, who was the Light of the Gentiles,
and the glory of his people Israel, a continuāce, a successiō, an emanation of the root of Iesse. Davids seed shal remaine among the posterities, impij autem non sic, it is not so with Ahab, he & his shal be forgotten, God hath forgotten him, hee turneth his face from him,
and the glory of his people Israel, a Continuance, a succession, an emanation of the root of Iesse. Davids seed shall remain among the Posterities, Impij autem non sic, it is not so with Ahab, he & his shall be forgotten, God hath forgotten him, he turns his face from him,
Athaliah sought to destroy all the blood royall, and feminine crueltie exceedeth masculine, saith the Historian, but Athaliah could not destroy Ioas, one remaines.
Athaliah sought to destroy all the blood royal, and Faemin cruelty exceeds masculine, Says the Historian, but Athaliah could not destroy Joash, one remains.
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Iehu slew two and forty of Ahaziahs brethren, and none remained, but this number is almost doubled, seaventie sons all of their blood royall derived from vena basilica of Ahab all slaine,
Iehu slew two and forty of Ahaziahs brothers, and none remained, but this number is almost doubled, seaventie Sons all of their blood royal derived from vena Basilica of Ahab all slain,
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and the memoriall of them perished with them, Iehu slew all his great men, all his Captaines, all his kinsfolke, all his Priests, all his servants, til hee left him not one remaining, 2. Kings 10.11. These might say, as those in the Psalme Ps. 10.11. God hath forgotten them, hee turneth his face from them, and there is none to deliuer them.
and the memorial of them perished with them, Iehu slew all his great men, all his Captains, all his kinsfolk, all his Priests, all his Servants, till he left him not one remaining, 2. Kings 10.11. These might say, as those in the Psalm Ps. 10.11. God hath forgotten them, he turns his face from them, and there is none to deliver them.
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But this forgetting is effectus irae, not defectus memoriae, in God it is a note of his punishing, not of his not remembring, it is the effect of his wrath, not a defect of his power. He seeth all, knoweth all, remembreth all, only God may truely say, I will not forget.
But this forgetting is effectus irae, not defectus Memoriae, in God it is a note of his punishing, not of his not remembering, it is the Effect of his wrath, not a defect of his power. He sees all, Knoweth all, Remember all, only God may truly say, I will not forget.
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Moyses led the Israelites many daies iourney out of the way in their passage to Canaan, my iourny is to Ierusalem; Pardon this last necessary outroad. I come neerer to our Prophets meaning and remembring: whose harty resolution leads vs to this holy position. It is the duty of a true Christian alwaies to remember, never to forget the blessings, that his God hath bestowed vpon him.
Moses led the Israelites many days journey out of the Way in their passage to Canaan, my journey is to Ierusalem; Pardon this last necessary outroad. I come nearer to our prophets meaning and remembering: whose hearty resolution leads us to this holy position. It is the duty of a true Christian always to Remember, never to forget the blessings, that his God hath bestowed upon him.
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Natures impotencie by sinnes obliquity hath shipwrakt all the faculties of the soule, the vnderstanding is blind, the will madde, the minde lame, the memory,
Nature's impotency by Sins obliquity hath shipwrakt all the faculties of the soul, the understanding is blind, the will mad, the mind lame, the memory,
no faculty sooner then memory, no apprehēsion of memory, sooner waxeth old then a benefit. Men forget those favours, the authors wherof be their daily obiects,
no faculty sooner then memory, no apprehension of memory, sooner Waxes old then a benefit. Men forget those favours, the Authors whereof be their daily objects,
When al the world sitteth as at the poole of Bethesda, Grace as the Angel descendeth and healeth the many proclivities to forgetfulnes of those that be Gods children.
When all the world Sitteth as At the pool of Bethesda, Grace as the Angel Descendeth and heals the many proclivities to forgetfulness of those that be God's children.
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Tully compares Lucullus and Hortensius to gither, both of wonderful memories, but preferreth Lucullus before Hortensius, because hee remembred matters, the other but words. But the excellentest obtect of all others, either for the memory to account,
Tully compares Lucullus and Hortensius to gither, both of wondered memories, but preferreth Lucullus before Hortensius, Because he remembered matters, the other but words. But the excellentest obtect of all Others, either for the memory to account,
Happy is he that maketh a custome house in his soule in this kind, that setteth downe all the blessings of God that came into his haven, that remembreth the Lord,
Happy is he that makes a custom house in his soul in this kind, that sets down all the blessings of God that Come into his Haven, that Remember the Lord,
as he hath remembred him, that nameth thē over oftē, & as God reckoneth the starres and calleth them al by their names: and though he can not in that number and order, that God hath bestowed them on him,
as he hath remembered him, that names them over often, & as God Reckoneth the Stars and calls them all by their names: and though he can not in that number and order, that God hath bestowed them on him,
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because they be more then the haires of his head, yet with David summes then vp, Quidretri buam, what shal I giue to the Lord for al the benefits he hath done vnto me? Renumeratio haec Remuneratio quaedam, this is continuall incense of the soule, gratiarum ascensus, gratiae descensus, saith Bernard. It was Ionas indiuiduus comes, when my soule fainted I remembred the Lord:
Because they be more then the hairs of his head, yet with David sums then up, Quidretri buam, what shall I give to the Lord for all the benefits he hath done unto me? Renumeratio haec Remuneratio quaedam, this is continual incense of the soul, Gratitude ascensus, Gratiae descensus, Says Bernard. It was Ionas indiuiduus comes, when my soul fainted I remembered the Lord:
The Disciples only on the sea in the boat, evē with saluation it selfe, cry out, Master we perish, the mast of their faith was shaken, the anker of their hope almost broken, Master we perish! But Ionas not in a boat on but in the sea, in the wombe of a Whale, in the bottom & belly of the sea, I remembred the Lord, saith he.
The Disciples only on the sea in the boat, even with salvation it self, cry out, Master we perish, the mast of their faith was shaken, the anchor of their hope almost broken, Master we perish! But Ionas not in a boat on but in the sea, in the womb of a Whale, in the bottom & belly of the sea, I remembered the Lord, Says he.
yea forget to eate his owne bread, yet his memory never faileth him in this service, to reach to the true obiect, the faithfull continuall meditations of Gods mercies, the ingeminated eiaculations of remembring & thanks giving.
yea forget to eat his own bred, yet his memory never Faileth him in this service, to reach to the true Object, the faithful continual meditations of God's Mercies, the ingeminated ejaculations of remembering & thanks giving.
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The vse of which Doctrine is to incite & encourage vs to be exercised in the cōtinual meditations of Gods continued mercies. It is the faithfullest coniunction of the soule with God, coelestis est mercatura, saith Acuanus, it is a celestial trade, betweene God and man,
The use of which Doctrine is to incite & encourage us to be exercised in the continual meditations of God's continued Mercies. It is the Faithfullest conjunction of the soul with God, coelestis est mercatura, Says Acuanus, it is a celestial trade, between God and man,
Looke vpon the kingly Prophet, vpō the bended knees of his soule, lifting vp eies, hands, hart to heaven in 22. Psalme, Thou O Lord art he that tooke me out of my mothers wombe, thou wast my hope whē I hanged on my mothers breasts, thou art my God from my mothers wombe.
Look upon the kingly Prophet, upon the bent knees of his soul, lifting up eyes, hands, heart to heaven in 22. Psalm, Thou Oh Lord art he that took me out of my mother's womb, thou wast my hope when I hanged on my mother's breasts, thou art my God from my mother's womb.
In this great & honorable assembly now we are all met, for cause of reioicing and comfort wee are hereby remēbred, what God hath done for vs since the time hee made vs, that he hath created vs out of the slime of the groūd & put living & reasonable souls into vs. It is Iobs questiō, Why died I not in the womb, why gaue I not vp the ghost, when I came from the belly, why did not the knees prevent me, or the breasts that I might not sucke? we may aske in a thankfull awfull feare, as he asked in a wilfull wofull fury. The Lord hath nursed vs vp in a civill and well manerd country, hath redeemed vs with the blood of his Sonne, visited vs with the light of his gospell, iustified vs with the power of his grace, & filled our garners with store, & our baskets with increase, and hath raised vp many of vs,
In this great & honourable assembly now we Are all met, for cause of rejoicing and Comfort we Are hereby remembered, what God hath done for us since the time he made us, that he hath created us out of the slime of the ground & put living & reasonable Souls into us It is Jobs question, Why died I not in the womb, why gave I not up the ghost, when I Come from the belly, why did not the knees prevent me, or the breasts that I might not suck? we may ask in a thankful awful Fear, as he asked in a wilful woeful fury. The Lord hath nursed us up in a civil and well Manard country, hath redeemed us with the blood of his Son, visited us with the Light of his gospel, justified us with the power of his grace, & filled our garners with store, & our baskets with increase, and hath raised up many of us,
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But let him looke into Davids practise; I will praise thy name in the great congregatiō. The temple was called the house of thanksgiuing, the daily sacrifice was the oblation of thanksgiving; once a yeare there was a solemne generall feast of thanksgiving, and now the great Sacramēt of the Lordes Supper is Eucharistia the sacrament of thāksgiving. Sluggishnes was indorsed vpō the doores of the Sybarites, forgetfulnes is fastned vpō ours, it sticketh to vs,
But let him look into Davids practice; I will praise thy name in the great congregation. The temple was called the house of thanksgiving, the daily sacrifice was the oblation of thanksgiving; once a year there was a solemn general feast of thanksgiving, and now the great Sacrament of the lords Supper is Eucharistia the sacrament of thanksgiving. Sluggishness was endorsed upon the doors of the Sybarites, forgetfulness is fastened upon ours, it sticketh to us,
this Epidemicall Contagion is as water in our bowels and like oile in our bones. There was a time, that I may speake as Hierome did, Debora sedebat sub Palma, the Paragon of mortall Princes, Debora the woman after Gods own heart, the virgin Queene of the earth, the glory of the Christian, & envy of the infidel world,
this Epidemical Contagion is as water in our bowels and like oil in our bones. There was a time, that I may speak as Jerome did, Deborah Sedebat sub Palma, the Paragon of Mortal Princes, Deborah the woman After God's own heart, the Virgae Queen of the earth, the glory of the Christian, & envy of the infidel world,
most of vs were borne in her golden daies, all of vs blessed by Peace within her wals, and plenteousnesse, within her Palaces, by that noble Progresse of Religion, within all her kingdome, all her time. But we forgot this,
most of us were born in her golden days, all of us blessed by Peace within her walls, and plenteousness, within her Palaces, by that noble Progress of Religion, within all her Kingdom, all her time. But we forgotten this,
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and therefore when Nature had given her fulnesse of daies, virtue fulnesse of grace, providence fulnesse of riches, estimation fulnesse of honour, Debora deceased,
and Therefore when Nature had given her fullness of days, virtue fullness of grace, providence fullness of riches, estimation fullness of honour, Deborah deceased,
shee was gathered to her fathers, and as happy in her life, so holy in her death, shee went to rest with the greatest token of divine favour, maugre that horrid fury of Parsons, the curse of his name, and plague of his nation, who in his last gaspes, as if he had learned Iobes wiues counsell, to blaspheme God and die, brake the impostume of his then poisoned, cankred,
she was gathered to her Father's, and as happy in her life, so holy in her death, she went to rest with the greatest token of divine favour, maugre that horrid fury of Parsons, the curse of his name, and plague of his Nation, who in his last gasps, as if he had learned Job's wives counsel, to Blaspheme God and die, brake the impostume of his then poisoned, cankered,
now (I feare) damned soule, & left that infection in papers behinde him to engaster the name and memory of that blessed Queene, in life more then Saint, and now equall with Angels. How soone was shee forgot!
now (I Fear) damned soul, & left that infection in papers behind him to engaster the name and memory of that blessed Queen, in life more then Saint, and now equal with Angels. How soon was she forgotten!
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After her decease the darkest dawning of a day, that ever our Coūtry saw, al eies streaming with teares, all hearts breaking with sighes, our firmamēt ful of clowds, the sun rose in the North, as gl rious as ever before, in the East, the entrance of our day star was, roseo cūsole, Infinit blessings of vnion & Religiō, by our Soveraigne, Infinite deliverances of David and his seed, the foundation of posterity and prosperity laid, all clowdes removed.
After her decease the Darkest dawning of a day, that ever our Country saw, all eyes streaming with tears, all hearts breaking with sighs, our firmament full of Clouds, the sun rose in the North, as Gall rious as ever before, in the East, the Entrance of our day star was, roseo cunsole, Infinite blessings of Union & Religion, by our Sovereign, Infinite Deliverances of David and his seed, the Foundation of posterity and Prosperity laid, all Clouds removed.
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Salomon the Prince renowned through the Christian world, al beames of expectation reflexed vpon him, the lines of the whole circumference met in Prince HENRY as in the Center, the eies that saw him blessed him, the eares that hard him gaue witnesse to him, all acclamations sound this, blessed the wombe that bare thee,
Solomon the Prince renowned through the Christian world, all beams of expectation reflexed upon him, the lines of the Whole circumference met in Prince HENRY as in the Centre, the eyes that saw him blessed him, the ears that heard him gave witness to him, all acclamations found this, blessed the womb that bore thee,
our vnthankfulnes slew h•m, that renowned plant, as the first flowre of the figge tree, in the prime & blooming of his age, was translated to heavē. Religion wept, vertue bled at his dea•h & the Christiā world was ready to expire, yet gracious Prince HENRY is forgot, the Jewel of Nature modell of grace, religions Champion, humani generis deliciae, the light and life of mankind is already forgot:
our unthankfulness slew h•m, that renowned plant, as the First flower of the fig tree, in the prime & blooming of his age, was translated to heaven. Religion wept, virtue bled At his dea•h & the Christian world was ready to expire, yet gracious Prince HENRY is forgotten, the Jewel of Nature model of grace, Religions Champion, Humani Generis Deliciae, the Light and life of mankind is already forgotten:
If wee had no other sinnes but forgetfulnesse, and no other forgetsulnesse then of renowned Q. Elizabeth, and blessed P. Henry, this were enough to shake, nay to sink vs:
If we had no other Sins but forgetfulness, and no other forgetsulnesse then of renowned Q. Elizabeth, and blessed P. Henry, this were enough to shake, nay to sink us:
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Be meditating of the Lords mercies from day to day, let body and soule bee free from the plagues, that fall vpon both, by neglect of remembring the blessings to both. But I leaue this,
Be meditating of the lords Mercies from day to day, let body and soul be free from the plagues, that fallen upon both, by neglect of remembering the blessings to both. But I leave this,
It was situated in the midst of the world, and by rude and polite, divine and prophane authors stiled the center of the earth, and the midst of all natiōs.
It was situated in the midst of the world, and by rude and polite, divine and profane Authors styled the centre of the earth, and the midst of all Nations.
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Strabo thinks that Moyses built it, but that Scripture contradictes: but Scripture is plaine that Iacob dwelt there, Gen. 33.18. It was built, as Iosephus recordeth two thousand twenty & three yeares after the creation.
Strabo thinks that Moses built it, but that Scripture contradicts: but Scripture is plain that Iacob dwelled there, Gen. 33.18. It was built, as Iosephus recordeth two thousand twenty & three Years After the creation.
Melchesedech was the first founder and king of it 50 yeares, & called it Salem, which as some think, is that which is by Homer called Solyma. The Iebusites, Cananites possessed it eight hundred twēty foure yeares,
Melchizedek was the First founder and King of it 50 Years, & called it Salem, which as Some think, is that which is by Homer called Solyma. The Jebusites, Canaanites possessed it eight hundred twēty foure Years,
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then David rooted them out, and the city cōtinued in perfect beautie, as Iosephus accounteth, foure hundred seaventie and seaven yeares, in compasse, saith Strabo, six miles, 2 hundred and fiftie paces.
then David rooted them out, and the City continued in perfect beauty, as Iosephus accounteth, foure hundred seaventie and seaven Years, in compass, Says Strabo, six miles, 2 hundred and fiftie paces.
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In the olde Testament it was seaven times besieged by Shishak K. of Egypt, 1. King. 14. by Ioas king of Israel, 2. King. 4. by Reshim king of Aram, 2. King. 18. by Senacherib king of Ashur, 2. King. 19. by the Assyrians in the time of Manasses, 2. Chro. 33.11.
In the old Testament it was seaven times besieged by shishak K. of Egypt, 1. King. 14. by Joash King of Israel, 2. King. 4. by Reshim King of Aram, 2. King. 18. by Sennacherib King of Ashur, 2. King. 19. by the Assyrians in the time of Manasses, 2. Chro 33.11.
by Pharaoh Necho in the time of Iehoiakim, 2. Kin. 24. Lastly in the time of Zedekiah, by Nabuchadonosor that scourge of heaven, which fatal, though not finall, desolation was foreseen in this Psal. The originall is Ieruschalaijm in the duall number,
by Pharaoh Necho in the time of Jehoiakim, 2. Kin. 24. Lastly in the time of Zedekiah, by Nebuchadnezzar that scourge of heaven, which fatal, though not final, desolation was foreseen in this Psalm The original is Ieruschalaijm in the dual number,
for there were two cities, Salem and Syon, both sisters, Iudah dwelt in the one the great and kingly tribe, Beniamin in the other, the least and youngest tribe.
for there were two cities, Salem and Syon, both Sisters, Iudah dwelled in the one the great and kingly tribe, Benjamin in the other, the least and youngest tribe.
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and possessed it, Ioshuah sets against the Iebusites, kills their king, but obtaines not the Castel, the fort of Syon; David conquereth them, and obtaineth the Castell.
and possessed it, Joshua sets against the Jebusites, kills their King, but obtains not the Castle, the fort of Syon; David conquereth them, and obtaineth the Castle.
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Abraham in the 2 thousand and twentie yeare of the world built an altar here, on the mount Moriah, but sacrificed not Isaac, for which he built the altar.
Abraham in the 2 thousand and twentie year of the world built an altar Here, on the mount Moriah, but sacrificed not Isaac, for which he built the altar.
David about the two thousand eight hundred yeare of the world built an altar, and sacrificed on the same mount, but the altar had no Temple. After this Solomon built the Temple, and the altars in the Temple, and offred 20 thousand Oxen, and a hundred and twentie thousand sheep.
David about the two thousand eight hundred year of the world built an altar, and sacrificed on the same mount, but the altar had no Temple. After this Solomon built the Temple, and the Altars in the Temple, and offered 20 thousand Oxen, and a hundred and twentie thousand sheep.
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Now the citie is perfitted and consummated, but here consummatio consumptio est. Ierusalem in her infancy was in a kind of innocency, Et si non Innocentia à peccatis tamen innocentia à scandalis, et si non libera à peccati macula, tamen à peccandi malitia.
Now the City is perfitted and consummated, but Here consummatio consumptio est. Ierusalem in her infancy was in a kind of innocency, Et si non innocence à peccatis tamen Innocence à scandalis, et si non Libera à peccati macula, tamen à Peccandi malitia.
All his messages were then endorsed, Tell the daughter of Syon, al his Prophets come as Amos to Hesekiah, the virgin, the daughter of Syon, the daughter of Ierusalem: Grace was nurse to this virgin in the time of the law, the dew of Hermon was her milke, Melchisedech, a King and Priest was her father, David a King and Prophet was her foster father in her infancie Ierusalem was the Kings daughter, al glorious within, her clothing was of wrought gold, the daughter of Tyre was there with a gift, kings daughters were among her honourable women, all her garments smelt of Mirrh, Aloes,
All his messages were then endorsed, Tell the daughter of Syon, all his prophets come as Amos to Hezekiah, the Virgae, the daughter of Syon, the daughter of Ierusalem: Grace was nurse to this Virgae in the time of the law, the due of Hermon was her milk, Melchizedek, a King and Priest was her father, David a King and Prophet was her foster father in her infancy Ierusalem was the Kings daughter, all glorious within, her clothing was of wrought gold, the daughter of Tyre was there with a gift, Kings daughters were among her honourable women, all her garments smelled of Mirrh, Aloes,
& Cassia, the King had pleasure in her beautie, she was brought to the King in rayment of needle work, the virgins, that were her fellowes did beare her company.
& Cassia, the King had pleasure in her beauty, she was brought to the King in raiment of needle work, the Virgins, that were her Fellows did bear her company.
Iericho a Citie of Palme trees, Tyrus rich in purple, Samaria the throne of Israel, Egypt the womb of Nilus & all other Tributary, subsidiary daughters to Ierusalē, shee was great among the Nations and princesse of the provinces. The sunne did once shine vpon all the rest of the world, yet Egypt, only Egypt was darke;
Jericho a city of Palm trees, Tyre rich in purple, Samaria the throne of Israel, Egypt the womb of Nilus & all other Tributary, subsidiary daughters to Ierusalē, she was great among the nations and princess of the Provinces. The sun did once shine upon all the rest of the world, yet Egypt, only Egypt was dark;
but now al the rest of the world was darknesse, and the sun only shined vpon Ierusalem, There was no beauty to the beauty of the daughter of Syon, the Lord kept her as a match for his own •o••e, sent many messengers to her, to win, to wooe he•,
but now all the rest of the world was darkness, and the sun only shined upon Ierusalem, There was no beauty to the beauty of the daughter of Syon, the Lord kept her as a match for his own •o••e, sent many messengers to her, to win, to woo he•,
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And the lamentations are so ful of condolements for Ierusalem, that her gates sunke, her barres brokē, the stones of her sanctuary scattered in every corner in the street, her mountaines desolate, houses fiered, temple destroied, Virgin violated,
And the lamentations Are so full of condolements for Ierusalem, that her gates sunk, her bars broken, the stones of her sanctuary scattered in every corner in the street, her Mountains desolate, houses fired, temple destroyed, Virgae violated,
then the nether milstone. Well, Ierusalem is defloured and disfigured, Civitas sācta est meretrix, facta est adultera, the virgin is turned whore, civitas sanctitatis is become Civitas sanguinis, saith Acuanus, The city of peace is become the city of blood, the ioy of the earth become the shame and shambles of the earth, the Academy of the prophets become the Aceldama of the Prophets;
then the neither millstone. Well, Ierusalem is deflowered and disfigured, Civitas sācta est meretrix, facta est adultera, the Virgae is turned whore, Civitas sanctitatis is become Civitas Blood, Says Acuanus, The City of peace is become the City of blood, the joy of the earth become the shame and shambles of the earth, the Academy of the Prophets become the Aceldama of the prophets;
Ierusalē a lodge in a garden of cucumbers, a den of theeues, a cage of vncleane birds, the caue of vncleane beasts, habitatiō where Zym, Iim, the ostridge, the schritchowle, the Satyre do inhabit:
Ierusalē a lodge in a garden of cucumbers, a den of thieves, a cage of unclean Birds, the cave of unclean beasts, habitation where Zym, Iim, the ostrich, the schritchowle, the Satire do inhabit:
yet God continueth his loue, and sends his sonne to this f nfull City, and when HE came, sure hee loved her dearely, for he wept for her bitterly: but shee like a deceitful harlot first dissembleth,
yet God Continueth his love, and sends his son to this f nfull city, and when HE Come, sure he loved her dearly, for he wept for her bitterly: but she like a deceitful harlot First dissembleth,
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& thē betraieth him, one day kneeleth before him, the next accuseth him before Pilate, one day comes to attend him with Palmes another day gathers to apprehend him with staues, one day worships him, another day crucifies him.
& them betrayeth him, one day kneeleth before him, the next Accuseth him before Pilate, one day comes to attend him with Palms Another day gathers to apprehend him with staves, one day worships him, Another day Crucifies him.
Hee that came to preserue her, shee goeth about to destroy him, & preferring him, that slew the living, before him that raised the dead, they crucified the Lord of life, Supplicium quo nullum maius! opprobrium quo nullum vilius! Ratisbonens. de Pass.
He that Come to preserve her, she Goes about to destroy him, & preferring him, that slew the living, before him that raised the dead, they Crucified the Lord of life, Supplicium quo nullum May! opprobrium quo nullum Vilius! Ratisbonens. de Pass.
Dom. Ierusalem crucified her Saviour Iesus: yet the Lord forbeareth Ierusalem, & yet thou remainest holy, O thou worship of Israel. When he had been crucified and risen againe,
Dom. Ierusalem Crucified her Saviour Iesus: yet the Lord forbeareth Ierusalem, & yet thou remainest holy, Oh thou worship of Israel. When he had been Crucified and risen again,
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and they denyed his resurrection, and he ascendeth to heaven, and they regard not his ascension; He, in his last words that ever on earth he spake to his disciples commandeth them, not to depart from Ierusalem, but to wait for the promise of the father, the cōming of the spirit among them in Ierusalem. I finde some of the ancients amazed at this loue of the Lorde of life.
and they denied his resurrection, and he Ascendeth to heaven, and they regard not his Ascension; He, in his last words that ever on earth he spoke to his Disciples commands them, not to depart from Ierusalem, but to wait for the promise of the father, the coming of the Spirit among them in Ierusalem. I find Some of the ancients amazed At this love of the Lord of life.
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Poore disciples, children of the bride chamber, their eies streaming with teares & harts breaking with sighes, must they yet continue in Ierusalem? With that sinfull nation, that people laden with iniquity, seed of the wicked corrupt children, with thē that had so provoked the holy one of Israel to anger:
Poor Disciples, children of the bride chamber, their eyes streaming with tears & hearts breaking with sighs, must they yet continue in Ierusalem? With that sinful Nation, that people laden with iniquity, seed of the wicked corrupt children, with them that had so provoked the holy one of Israel to anger:
Of all places, why in Ierusalem? the most odious of al places, in murdrous, adulterous Ierusalē stained with blood, & for ever branded with the blemish of treason against her Lord: why in Ierusalem? against which all the Prophets, had shot of vollies of wo, and heaven sent downe thunderbolts of vengeance: why in Ierusalem? where they were as odious, as obvious to Herods Court, Pilats pleading place, to Pharisees, souldiers, to al, that were famous for infamy.
Of all places, why in Ierusalem? the most odious of all places, in murderous, adulterous Ierusalē stained with blood, & for ever branded with the blemish of treason against her Lord: why in Ierusalem? against which all the prophets, had shot of volleys of woe, and heaven sent down thunderbolts of vengeance: why in Ierusalem? where they were as odious, as obvious to Herods Court, Pilats pleading place, to Pharisees, Soldiers, to all, that were famous for infamy.
The Prophets had been slaine, Iohn Faptist murdred, and the Saviour crucified in Ierusalem: what lesse, could they here expect? the disciple is not aboue his Master, it had beene hatefull, and how could it be lesse then hateful, to them, to be in Ierusalem? I omit many reasons;
The prophets had been slain, John Faptist murdered, and the Saviour Crucified in Ierusalem: what less, could they Here expect? the disciple is not above his Master, it had been hateful, and how could it be less then hateful, to them, to be in Ierusalem? I omit many Reasons;
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ne si citò digressi essent resurrectionis Christi veritas esset suspecta, saith Oecumenius. Isaiah and Micah giue a better reason, de Syon exibit lex & verbum Domini de Ierusalem, it was not the city, or seat, or sight of Ierusalem, though the loftinesse of the situatiō, temperature, and moderation of the heaven, fruitfulnes of the soile, all be honored & so mentioned by Iosephus, Strabo, Pliny, Tacitus, though it was totius terrae vmbilicus, the center and very verticall point of the whole earth, in quā Natura omnes vires essudisset, as Hormisda spake of Rome. Yet al this is not the cause of their slay, or of the scriptures honouring, of Ierusalem, but because, it was the place, to which the covenāt, was made, that hence the word of the Lord, should passe into al lands, it was the type, & representation of the elect Church of Christ; It was the place of Gods service, the temple of sacrifice the house of praier, the consecrated holy place of the most high. And therefore the Parallel of the Church,
ne si citò digressi essent resurrectionis Christ veritas esset Suspecta, Says Oecumenius. Isaiah and micah give a better reason, de Syon Exhibit lex & verbum Domini de Ierusalem, it was not the City, or seat, or sighed of Ierusalem, though the loftiness of the situation, temperature, and moderation of the heaven, fruitfulness of the soil, all be honoured & so mentioned by Iosephus, Strabo, pliny, Tacitus, though it was totius terrae vmbilicus, the centre and very vertical point of the Whole earth, in quā Nature omnes vires essudisset, as Hormisdas spoke of Room. Yet all this is not the cause of their slay, or of the Scriptures honouring, of Ierusalem, but Because, it was the place, to which the Covenant, was made, that hence the word of the Lord, should pass into all Lands, it was the type, & representation of the elect Church of christ; It was the place of God's service, the temple of sacrifice the house of prayer, the consecrated holy place of the most high. And Therefore the Parallel of the Church,
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& Ierusalem being measured with Ezechiels line, we shall finde, that as Hierusalem was built on a rocke, so the Church vpon Christ the rocke: as Ierusalem was surroūded with hils, so the Church compassed with Gods protection: Ierusalem could not be conquered from the Jebusites, but by David, nor the church redeemed from Satan and sinne but by Christ: Iudah the seede of bleere eied Leah, inhabiting of the one side, signifi's the church of the Gentiles, Beniamin the fruit of faire Rahel, on the other side the hill Moriah figureth the church of the Iews: both had a part in Ierusalem, both belong to heaven:
& Ierusalem being measured with Ezechiels line, we shall find, that as Jerusalem was built on a rock, so the Church upon christ the rock: as Ierusalem was surrounded with hills, so the Church compassed with God's protection: Ierusalem could not be conquered from the Jebusites, but by David, nor the Church redeemed from Satan and sin but by christ: Iudah the seed of blear eyed Leah, inhabiting of the one side, signifi's the Church of the Gentiles, Benjamin the fruit of fair Rachel, on the other side the hill Moriah Figured the Church of the Iews: both had a part in Ierusalem, both belong to heaven:
Ierusalem, the vision of peace, the Church the family of peace: All the Tribes came to Ierusalem, all nations come vnto the Church: in Ierusalem was the continual worship of God, in the Church the continued service of God:
Ierusalem, the vision of peace, the Church the family of peace: All the Tribes Come to Ierusalem, all Nations come unto the Church: in Ierusalem was the continual worship of God, in the Church the continued service of God:
here he was more particularly, not only per essentiam, as hee is in all creatures, or per potentiam, as he is even in hel, sed per residentiā, saith Altensteg; & this caused the Prophet so much to recall,
Here he was more particularly, not only per essentiam, as he is in all creatures, or per potentiam, as he is even in hell, sed per residentian, Says Altensteg; & this caused the Prophet so much to Recall,
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Religion, as the heathen confesseth, is NONLATINALPHABET, it is not only the band betwixt man and man, the knot of all communion, and consociation, but is the sweet ointment, and holy ornament of the place, where it is.
Religion, as the heathen Confesses, is, it is not only the band betwixt man and man, the knot of all communion, and consociation, but is the sweet ointment, and holy ornament of the place, where it is.
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Shiloa, is honoured for the poole of Shiloa, but more for that the Tabernacle stood in Shiloa. Bethel is honoured for the Well of which David desired the water,
Shiloh, is honoured for the pool of Shiloh, but more for that the Tabernacle stood in Shiloh. Bethel is honoured for the Well of which David desired the water,
as S. Chrysostome observeth, came not to see the Tēple but to performe worship in Ierulalem. And while this worship continued, God called Ierusalem, Domus mea, but when this fire was gone out, Domus vestra. Syon is my hill, saith the Lord, Ierusalem my city, the Temple Domus mea: but when they forsooke him, he forsooke them,
as S. Chrysostom observeth, Come not to see the Temple but to perform worship in Ierulalem. And while this worship continued, God called Ierusalem, Domus mea, but when this fire was gone out, Domus Vestra. Syon is my hill, Says the Lord, Ierusalem my City, the Temple Domus mea: but when they forsook him, he forsook them,
when their Religion expired, he thē departed, they change the property, he forsook the patronage: it was Domus mea, now Domus vestra, once Domus mea, per amoris antiquitatē, now Domus vestra, per peccati iniquitatem, as a Glosse noteth now when the life of their liues, and blood of their soules, Religion ceased, it is become Loruhamah, Loamint, Domus vestra, a den of theeues.
when their Religion expired, he them departed, they change the property, he forsook the patronage: it was Domus mea, now Domus Vestra, once Domus mea, per amoris antiquitatē, now Domus Vestra, per peccati iniquitatem, as a Gloss notes now when the life of their lives, and blood of their Souls, Religion ceased, it is become Loruhamah, Loamint, Domus Vestra, a den of thieves.
it did reioice him, when they went to Ierusalem, that his feet might stand in thy gates O Ierusalem. O pray for the peace of Ierusalem, let them prosper, that loue thee, Peace bee within thy wals, plenteousnesse within thy palaces.
it did rejoice him, when they went to Ierusalem, that his feet might stand in thy gates Oh Ierusalem. Oh pray for the peace of Ierusalem, let them prosper, that love thee, Peace be within thy walls, plenteousness within thy palaces.
Obserue the continuance, and perpetuity of honour, done to little Bethel: The 1 covenant made by God to Abraham, & the first altar made by Abraham to God was in Bethel. Neere the same place Isaac his sonne built his first altar,
Observe the Continuance, and perpetuity of honour, done to little Bethel: The 1 Covenant made by God to Abraham, & the First altar made by Abraham to God was in Bethel. Near the same place Isaac his son built his First altar,
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In the same Bethel, David of the line of Iacob was borne, & annointed, and in the same Bethel, now the city of David, was Christ, of the seed of David, borne.
In the same Bethel, David of the line of Iacob was born, & anointed, and in the same Bethel, now the City of David, was christ, of the seed of David, born.
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It is not the loftinesse of the building, the aspiring of the towres, the multiplicitie of their turrets, the seats of iudgement, houses of the High Priests, schools of the Prophets, th•cknes of their senced vault round about the city, in which were one hundred and fiftie thousand men, which Strabo maketh to be two hundred, & fiftie paces, nor those 400 catechising houses, which the Ribbins mention in the city,
It is not the loftiness of the building, the aspiring of the towers, the Multiplicity of their turrets, the seats of judgement, houses of the High Priests, Schools of the prophets, th•cknes of their sensed vault round about the City, in which were one hundred and fiftie thousand men, which Strabo makes to be two hundred, & fiftie paces, nor those 400 catechising houses, which the Ribbins mention in the City,
nor the Palaces of the Princes, nor the sepulchre of their kings, nor the 11 orders of the city, or the 9 fountaines, or 12 gates, or ninetie turrets, which Villalpand describeth, or the mountaines aboue it,
nor the Palaces of the Princes, nor the Sepulchre of their Kings, nor the 11 order of the City, or the 9 fountains, or 12 gates, or ninetie turrets, which Villalpand Describeth, or the Mountains above it,
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but it was the worship of God, Religion that gaue the grace & countenance, that made it the golden head of the picture; Lady of the world, seate of the Monarchy, Virgin of the East, ioy of the earth,
but it was the worship of God, Religion that gave the grace & countenance, that made it the golden head of the picture; Lady of the world, seat of the Monarchy, Virgae of the East, joy of the earth,
& persons, that the Lord hath blessed, by placing his name, & word among them. Tyrus Purple, or Iericho's Palmes, or Samariahs kings, or Ninivehs buildings, continue not;
& Persons, that the Lord hath blessed, by placing his name, & word among them. Tyre Purple, or Iericho's Palms, or Samariahs Kings, or Ninevehs buildings, continue not;
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Quinzay in the east, Mexico in the west, Millaine as it is, Antwerpe as it was, Paris in her late glory, Venice in her now beauty, cannot continue, because Religion continueth not.
Quincy in the east, Mexico in the west, Milan as it is, Antwerp as it was, paris in her late glory, Venice in her now beauty, cannot continue, Because Religion Continueth not.
The prime city of this land, the heart of the kingdome, and chamber of the king, hath beene often swept, her foūdation hath beene shaken, the multitude of her offences, hath consumed multitudes of her inhabitants, and that Nabuchadonosor, the plague hath kept visitation in her, Iuvenes { que } senibus coniungens,
The prime City of this land, the heart of the Kingdom, and chamber of the King, hath been often swept, her Foundation hath been shaken, the multitude of her offences, hath consumed Multitudes of her inhabitants, and that Nebuchadnezzar, the plague hath kept Visitation in her, Iuvenes { que } senibus coniungens,
& gnatis patres funesta pestis, and why haue these ecclipses often hindred the sunshine of her Citizens, but for their neglect of Religion. Wherfore my beloued, seeing that religion, this day maketh a proclamation vnto you,
& gnatis patres funesta pestis, and why have these Eclipses often hindered the sunshine of her Citizens, but for their neglect of Religion. Wherefore my Beloved, seeing that Religion, this day makes a proclamation unto you,
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whē the names of the great ones shall rot, their bodies rot on the earth, and their soules rot in Sheol, and their memories rot amōg the posterities, thy name to thy posterity, if thou be religious, shal be a happy patrimonie. David is more honoured in Scripture for being a Prophet thē a King, Solomon more regarded for being a preacher then a Prince, Job not honoured for his Camels, his sheepe, his oxen, his riches, but because he was a righteous man. Abrahams religion and obedience, gat him the title of father of the faithfull: military men may remember the faith & religiō of the Centurion, honored not for his band or command, that he had power to bid one come and he came, another goe,
when the names of the great ones shall rot, their bodies rot on the earth, and their Souls rot in Sheol, and their memories rot among the Posterities, thy name to thy posterity, if thou be religious, shall be a happy patrimony. David is more honoured in Scripture for being a Prophet them a King, Solomon more regarded for being a preacher then a Prince, Job not honoured for his Camels, his sheep, his oxen, his riches, but Because he was a righteous man. Abrahams Religion and Obedience, got him the title of father of the faithful: military men may Remember the faith & Religion of the Centurion, honoured not for his band or command, that he had power to bid one come and he Come, Another go,
Citizens and Townesmen may bee remembred by Symon the Tanner, Courtiers by the Eunuch, women by Lydia, young men by Titus, servants by Onesimus, who ever thou art, thou art not left vnexcusable, ô man, examples, precepts, blessings for the practise, curses for the neglect of religion, are offered dayly to thy meditation. The praises of Religion should not only incite,
Citizens and Townsmen may be remembered by Symon the Tanner, Courtiers by the Eunuch, women by Lydia, young men by Titus, Servants by Onesimus, who ever thou art, thou art not left unexcusable, o man, Examples, Precepts, blessings for the practice, curses for the neglect of Religion, Are offered daily to thy meditation. The praises of Religion should not only incite,
for louelines shee is a Roe, for fruitfulnesse a vine, for holynesse a priesthood, for brightnes the morning, for safetie moūt Syon, for Royaltie a Queene, for beautie the Sunne, for priviledges, the godly and religious in themselues, they be blessed in the citie, blessed in the field, blessed in the fruit of the body, blessed in the fruit of the ground, in the fruit of the cattell, in the increase of the kine, & in the flocks of sheepe, blessed in the basket, and the store, blessed,
for loveliness she is a Roe, for fruitfulness a vine, for holiness a priesthood, for brightness the morning, for safety mount Syon, for Royalty a Queen, for beauty the Sun, for privileges, the godly and religious in themselves, they be blessed in the City, blessed in the field, blessed in the fruit of the body, blessed in the fruit of the ground, in the fruit of the cattle, in the increase of the kine, & in the flocks of sheep, blessed in the basket, and the store, blessed,
For their Family, and the preservation thereof, thousands shall fal before him, tenne thousandes at his right hand, it shall not come nigh him, no evill shall come neere his dwelling.
For their Family, and the preservation thereof, thousands shall fall before him, tenne thousandes At his right hand, it shall not come High him, no evil shall come near his Dwelling.
For his children, the seed of the righteous is blessed, I haue beene young, saith David, and now am old, yet I never saw the righteous forsaken or his seed begging their bread.
For his children, the seed of the righteous is blessed, I have been young, Says David, and now am old, yet I never saw the righteous forsaken or his seed begging their bred.
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Marke this yee Parents, yee, to whom, your children, be as deere as your liues, yee whose whole life is only for the continuance of your posterity, yee, whose long travels, troubled meales, short sleepes, great cares, nay great sinnes be only to maintaine your name and family, let Religion be the foundation, godlinesse the gaine, sanctitie the legacy you bequeath to your children, no moth shall corrupt it, no theefe shall steale it, no Pyonerlike advocate shal vndermine it, your generatiō shal remain amōg the posterity. Let Religion, be the season of their childhood, the guardian of their youth, and then it will be the guide of their age, the garland of their life, and their good Angel to glorie.
Mark this ye Parents, ye, to whom, your children, be as deer as your lives, ye whose Whole life is only for the Continuance of your posterity, ye, whose long travels, troubled meals, short sleeps, great Cares, nay great Sins be only to maintain your name and family, let Religion be the Foundation, godliness the gain, sanctity the legacy you Bequeath to your children, no moth shall corrupt it, no thief shall steal it, no Pioneer-like advocate shall undermine it, your generation shall remain among the posterity. Let Religion, be the season of their childhood, the guardian of their youth, and then it will be the guide of their age, the garland of their life, and their good Angel to glory.
At alia est religio Iudaeorum, alia Samaritanorum, alia Gentium, saith Chrysostome, Ierusalē had a temple, but Samaria a groue, Bethel an Idol, how is the true religion to be knowne, men cry here is Christ, there is Christ. I answere first with Ieremy 6.16.
At Alias est Religio Jews, Alias Samaritans, Alias Gentium, Says Chrysostom, Ierusalē had a temple, but Samaria a grove, Bethel an Idol, how is the true Religion to be known, men cry Here is christ, there is christ. I answer First with Ieremy 6.16.
Per Scripturam etenim Deus loquitur omnia quae vult, saith Gregory: secondly avoide that way, which deviseth to keepe thee in ignorance, that is a godlesse religion, devout impiety;
Per Scripturam Etenim Deus loquitur omnia Quae vult, Says Gregory: secondly avoid that Way, which devises to keep thee in ignorance, that is a godless Religion, devout impiety;
At in Ierusalem Christus ipse à proditore proditus, why but there is no such priviledge to place, to time, to person, but there may be an ecclipse, and even the best sighted vnderstanding, may faile to finde by outwarde reason, the inward power of religion, for person the most sacred, the worlds Saviour was tempted, for place not only in the desert, but on the pinnacle of the Temple, for time not only when he fasted, but after the greatest feast, that ever he kept,
At in Ierusalem Christus ipse à proditore proditus, why but there is no such privilege to place, to time, to person, but there may be an eclipse, and even the best sighted understanding, may fail to find by outward reason, the inward power of Religion, for person the most sacred, the world's Saviour was tempted, for place not only in the desert, but on the pinnacle of the Temple, for time not only when he fasted, but After the greatest feast, that ever he kept,
and in Samaria, when the Church was established, Simon Magus appeareth, even in all ages, there wāted not a Demas, a Diotrephes, some agent for the Divell, to betray religion, some that sow with mingled seed, plough with an oxe and asse, weare garments of divers stuffes, worship at Salem, and yet sacrifice at Shechē, who with blended, doubled, poisoned harts, do in these or the like holy places come with old scraps, as the Gibeo nites deceived with oldshooes, who being vngrounded in their first elements of learning, proue vnsoūd in Philosophy, and rotten in Divinity, be ever learning, & never come to the knowledge of the truth. If ever there were any such moates or mothes about the Candle of this place, I wish thē to consider the feareful story of those two false Prophets in the time of Ieremiah. Hananiah and Shemaiah did both Prophecy to the people,
and in Samaria, when the Church was established, Simon Magus appears, even in all ages, there wanted not a Demas, a Diotrephes, Some agent for the devil, to betray Religion, Some that sow with mingled seed, plough with an ox and Ass, wear garments of diverse stuffs, worship At Salem, and yet sacrifice At Shechen, who with blended, doubled, poisoned hearts, do in these or the like holy places come with old scraps, as the Gibeo nites deceived with oldshooes, who being ungrounded in their First elements of learning, prove unsound in Philosophy, and rotten in Divinity, be ever learning, & never come to the knowledge of the truth. If ever there were any such moats or moths about the Candle of this place, I wish them to Consider the fearful story of those two false prophets in the time of Jeremiah. Hananiah and Shemaiah did both Prophecy to the people,
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because thou hast lied against the Lord. Against Shemaiah the iudgement is pronounced, Ier. 29.32. Thus saith the Lord, because Shemaiah hath prophecyed, and I sent him not, and he caused them to trust in a lie, I will punish Shemaiah and his seed, he shall not haue a man to dwell among this people for ever. Blessed be the Lord!
Because thou hast lied against the Lord. Against Shemaiah the judgement is pronounced, Jeremiah 29.32. Thus Says the Lord, Because Shemaiah hath prophesied, and I sent him not, and he caused them to trust in a lie, I will Punish Shemaiah and his seed, he shall not have a man to dwell among this people for ever. Blessed be the Lord!
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that so harty & holy is the Iealousie of vs for Religiō, that now we may say inverting Gregories words, Tinea sonitum fecit damnum non fecit, though the mothe made some sound, yet it left no soile, and is now silenced;
that so hearty & holy is the Jealousy of us for Religion, that now we may say inverting Gregories words, Tinea sonitum fecit damnum non fecit, though the moth made Some found, yet it left no soil, and is now silenced;
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and left his linnen garment behinde him, certè hic non discipulus, sure this mā was nōe of the disciples, or as S. Iohn spake such were (as Bias spake of sailers, ne { que } inter vivos nec mortuos ) with vs but not of vs,
and left his linen garment behind him, certè hic non discipulus, sure this man was none of the Disciples, or as S. John spoke such were (as Bias spoke of sailors, ne { que } inter vivos nec Mortuos) with us but not of us,
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and such bastard Eagles dare not endure the sun-shine of scripture, no marvaile then, quia, saith Bernard, qui in vita perfidi, in doctrina infidi: false Israelites speaking Ashdod and hebrew, false Balamites that curse & blesse, false Ephramites bak'd on one side, dough on the other, false Greciās neither faith full to Achilles nor Hector, false Laodiceans neither hot nor cold. And again;
and such bastard Eagles Dare not endure the sunshine of scripture, no marvel then, quia, Says Bernard, qui in vita perfidi, in Doctrina infidi: false Israelites speaking Ashdod and hebrew, false Balamites that curse & bless, false Ephraimites baked on one side, dough on the other, false Greeks neither faith full to Achilles nor Hector, false Laodiceans neither hight nor cold. And again;
Blessed be the name of our God, that as that honourable mother, and fruitfull twin our sister Cambridge, may reioice in the happy fruit of her wombe; so we in those many in all ages since Popery first engastered religion, who nobly haue resisted it,
Blessed be the name of our God, that as that honourable mother, and fruitful twin our sister Cambridge, may rejoice in the happy fruit of her womb; so we in those many in all ages since Popery First engastered Religion, who nobly have resisted it,
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& haue nobly run all the sunnes course, with more light then the sunne, as Grosthead, Wickliffe, Bradwarden, Burley, Scotus, Occam, Iewell, Humfreys, Rainolds, Hooker, Holland, our many worthies now among vs,
& have nobly run all the suns course, with more Light then the sun, as Grosseteste, Wickliffe, Bradwarden, Burley, Scotus, Occam, Jewel, Humfreys, Reynolds, Hooker, Holland, our many worthies now among us,
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& the sunne & moon of our present church gouernmēt those peerlesse vnparalleld Bishops. And the religion that this our Ierusalem, hath ever maintained, is that Religion, which not only Sleidan calleth Protestant, but even that religion, which S. Austin calleth Protestant religion;
& the sun & moon of our present Church government those peerless unparalleled Bishops. And the Religion that this our Ierusalem, hath ever maintained, is that Religion, which not only Sleidan calls Protestant, but even that Religion, which S. Austin calls Protestant Religion;
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his words be plaine, ad Bonifacium Comitem, de coercendis haereticis, where he calleth the religion of his time by the name of ours, protestationem Catholicorum, the protestant religion of the Catholickes, which ought to bee as deere to vs, as ever Ierusalem, was to David. But, I haue kept you too long in Ierusalem, yet I was to follow the commande, of the Prophet, walke about Syon, go round about her, tel the Towres thereof marke well her bullwarkes, consider her palaces, and tell it to them, that come after.
his words be plain, and Boniface Comitem, de coercendis Heretics, where he calls the Religion of his time by the name of ours, protestationem Catholics, the protestant Religion of the Catholics, which ought to be as deer to us, as ever Ierusalem, was to David. But, I have kept you too long in Ierusalem, yet I was to follow the command, of the Prophet, walk about Syon, go round about her, tell the Towers thereof mark well her bulwarks, Consider her palaces, and tell it to them, that come After.
I will now lead you out of Jerusalem, as the Angell did Ezechiel, and I will quickly measure out the rest that remaineth; else let my right hand forget her cunning.
I will now led you out of Jerusalem, as the Angel did Ezechiel, and I will quickly measure out the rest that remains; Else let my right hand forget her cunning.
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I must not lead you through a library of interpretations, whether Dextra be Christ, as Lyranus, or vita aeterna, as Carthusian, or opera virtutis as the glosse,
I must not led you through a library of interpretations, whither Dextra be christ, as Lyranus, or vita aeterna, as Carthusian, or opera virtue as the gloss,
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and his very inwards did yeeld, his soule sent out, with extraordinary vehemency, this holy and hearty imprecation. Innocentius, bringeth 7. notions of the interpretation of the hand, pro filio dei, potentia, gratia, auxilio, protectione, operatione, vindicta:
and his very inward did yield, his soul sent out, with extraordinary vehemency, this holy and hearty imprecation. Innocentius, brings 7. notions of the Interpretation of the hand, Pro filio dei, potentia, Gratia, Auxilio, protection, operation, Vindictae:
but the embleme and resemblance of fiue severall senses and their faculties. Obliviscatur aextra; doth he wish himselfe to loose his right hand? vehementer certè se cōstringit, atrociter se obligavit, saith Austin on this Psal. The losse of the right vse of the right hand, whether yee take it for the losse of mercy as Acuanus, or the losse of protectiō, as Albinus, or the losse of cunning,
but the emblem and resemblance of fiue several Senses and their faculties. Obliviscatur aextra; does he wish himself to lose his right hand? Forcefully certè se cōstringit, atrociter se obligavit, Says Austin on this Psalm The loss of the right use of the right hand, whither ye take it for the loss of mercy as Acuanus, or the loss of protection, as Albinus, or the loss of cunning,
the greatest curse, that David could wish his enemy is, that Sathan might stand at his right hand Psal. 109.6. And the greatest imprecation against himselfe is, that his right hande may forget her cunning.
the greatest curse, that David could wish his enemy is, that Sathan might stand At his right hand Psalm 109.6. And the greatest imprecation against himself is, that his right hand may forget her cunning.
The divers gifts, that God hath bestowed vpon the sons of men, enabling them in knowledge to excell, bee to be esteemed, their author to bee acknowledged, their excellence to be admired, and their end to be imployed to the glory of the giuer, otherwise men haue the right hand,
The diverse Gifts, that God hath bestowed upon the Sons of men, enabling them in knowledge to excel, be to be esteemed, their author to be acknowledged, their excellence to be admired, and their end to be employed to the glory of the giver, otherwise men have the right hand,
then God giveth the encrease. Of all the trees in Paradise, the most principall was the tree of knowledge, knowledge is the fiery pillar to lead vs through the wildernesse of our wills, it is the Manna of the worlds desert, the beacon in dāger, the Lamp in darknesse.
then God gives the increase. Of all the trees in Paradise, the most principal was the tree of knowledge, knowledge is the fiery pillar to led us through the Wilderness of our wills, it is the Manna of the world's desert, the beacon in danger, the Lamp in darkness.
Cyprian complaineth ad Demetrium, Indies deficit in agris agricola, &c. There is a dayly defection of all knowledge, in the husbandman in the field, the marriner at the sea, innocency in the Court, iustice in iudgement, workmanship in trades, discipline in schooles. All these faile,
Cyprian Complaineth and Demetrius, Indies deficit in agris Agricolam, etc. There is a daily defection of all knowledge, in the husbandman in the field, the mariner At the sea, innocency in the Court, Justice in judgement, workmanship in trades, discipline in Schools. All these fail,
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and will vanish like smoke, & wither like the grasse, vntill they be directed to their true end & scope, the service of God, which maketh plaine this position, That, that knowledge, which is not imployed to Gods glory, is liable to a curse, and shall perish.
and will vanish like smoke, & wither like the grass, until they be directed to their true end & scope, the service of God, which makes plain this position, That, that knowledge, which is not employed to God's glory, is liable to a curse, and shall perish.
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There is a worme vnder that Palme, a northwind shall blast it, it is like the spiders nest in Iob; it is a Meteor, a Cloud, an Ignis fatuus, a Cymbalum tinniens, a well without water, a curse, not a blessing to the possessions thereof,
There is a worm under that Palm, a Northwind shall blast it, it is like the spiders nest in Job; it is a Meteor, a Cloud, an Ignis fatuus, a Cymbalum tinniens, a well without water, a curse, not a blessing to the possessions thereof,
Ierusalem and Israel found this true, that angelicall and blessed harmonie of musicke, consecrated by David, established by Solomon, continued till the deportation into Babylon, was lost in Babylon, never returned againe they hāged vp their harps,
Ierusalem and Israel found this true, that angelical and blessed harmony of music, consecrated by David, established by Solomon, continued till the deportation into Babylon, was lost in Babylon, never returned again they hanged up their harps,
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but never took thē downe, this imprecation fell vpon them, verè sic contigit, saith St Austin on this Psalme, quod optavit, praenunciavit, their right hand forgot her cunning, their harpes and Pipes, Lutes, Trumpets, Cymbals, their well tuned, lowd sounding Cymball, never returned againe, the voice of musicall reioycing was never heard again in their congregations, & sie peribit omnis scientia quae cū à Deo procedit, ad Deum non recedit, saith Ambrose.
but never took them down, this imprecation fell upon them, verè sic contigit, Says Saint Austin on this Psalm, quod optavit, praenunciavit, their right hand forgotten her cunning, their harps and Pipes, Lutes, Trumpets, Cymbals, their well tuned, loud sounding Cymbal, never returned again, the voice of musical rejoicing was never herd again in their congregations, & sie Peribit omnis scientia Quae cū à God procedit, ad God non recedit, Says Ambrose.
A Doctrine most fit for this place and time, & neerely concerneth vs all, who by the mercy of God, and the blessing of our honourable mother the Vniversitie, at this time,
A Doctrine most fit for this place and time, & nearly concerns us all, who by the mercy of God, and the blessing of our honourable mother the university, At this time,
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how vnworthily our soules best know haue receaued encouragement, for our proceeding in knowledge, virtue, and godlinesse of living, how many or how few soever our talents be, that wee make the best of them for the good of the Church, and the glory of our God.
how unworthily our Souls best know have received encouragement, for our proceeding in knowledge, virtue, and godliness of living, how many or how few soever our Talents be, that we make the best of them for the good of the Church, and the glory of our God.
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It is ever obserued, that the children of darknes, are wiser in their generatiō, thē the childrē of light, I meane the Iesuites, who as if by some monopoly or impropriation they had challenged, all learning and knowledge to themselues, are so earnest & forwarde in their studies, that they blind & besot the world with an estimatiō of them,
It is ever observed, that the children of darkness, Are Wiser in their generation, them the children of Light, I mean the Iesuites, who as if by Some monopoly or impropriation they had challenged, all learning and knowledge to themselves, Are so earnest & forward in their studies, that they blind & besot the world with an estimation of them,
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as if the tree of knowledge grew only in their gardens: whereas the gleanings of Ephraim are farre better then the vintage of Abiezer, & the Iesuits themselues, are but the Collectors for the poore, and as if they made no conscience of that commandement, thou shalt not steale, they cunningly haue purloined whatsoever is good in them, out of our men. Jt is an ancient complaint that they had their Hebrew from Reuclin, Greeke from Budaeus, Latin from Erasmus, & that Villavincentius hath stolne a whole Tract from Hyperius, and printed it in his owne name.
as if the tree of knowledge grew only in their gardens: whereas the gleanings of Ephraim Are Far better then the vintage of Abiezer, & the Iesuits themselves, Are but the Collectors for the poor, and as if they made no conscience of that Commandment, thou shalt not steal, they cunningly have purloined whatsoever is good in them, out of our men. It is an ancient complaint that they had their Hebrew from Reuchlin, Greek from Budaeus, Latin from Erasmus, & that Villavincentius hath stolen a Whole Tract from Hyperius, and printed it in his own name.
What is there, in the whole Bulke of voluminous Bellarmine, but that which he hath heaped vp out of Kemnitius, Calvin, Iewell? what hath Lorinus in his large, rather painefull, then faithfull, Commentaries,
What is there, in the Whole Bulk of voluminous Bellarmine, but that which he hath heaped up out of Kemnitius, calvin, Jewel? what hath Lorinus in his large, rather painful, then faithful, Commentaries,
but that which Melancthou, or most of them, for their method but what Ramus hath delivered them? To vse Bonaventure his words in the preface Lōbard to, Compilatores sunt non authores: yet this I say their industry must edge ours,
but that which Melanchthon, or most of them, for their method but what Ramus hath Delivered them? To use Bonaventure his words in the preface Lōbard to, Compilatores sunt non authores: yet this I say their industry must edge ours,
if, they doe the Divell and the Pope such diligent service, how diligent should we be, to please our God. An illiterate opinion, there is in some, not only to neglect,
if, they do the devil and the Pope such diligent service, how diligent should we be, to please our God. an illiterate opinion, there is in Some, not only to neglect,
Worthy was that saying of Mirandula, si turpe sit bonas liter as colere, mallem agnoscere quàm deprecari culpā, If it be an opprobrious thing, to embrace good letters, I had rather acknowlege my fault, then aske pardon, for it.
Worthy was that saying of Mirandula, si Turpe sit bonas liter as colere, Mallem agnoscere quàm Deprecate culpā, If it be an opprobrious thing, to embrace good letters, I had rather acknowledge my fault, then ask pardon, for it.
Jt is worthily observed by one of the glorious lights of our Church, that Moyses was learned in the wisdome of Egypt, Daniel skilfull in the knowledge of Chaldea, Iob not vnexpert in Astronomy, Ieremy skilfull in the common lawes of his time, David in musicke, Paul in Poetry, and in all the knowledge both of Iewes and Gentiles, & those holy Martyrs, & fathers, the great lights of the firmament, Cyprian, Austin, Hierome, and the rest, haue come laden out of Egypt with the treasures,
It is worthily observed by one of the glorious lights of our Church, that Moses was learned in the Wisdom of Egypt, daniel skilful in the knowledge of Chaldea, Job not unexpert in Astronomy, Ieremy skilful in the Common laws of his time, David in music, Paul in Poetry, and in all the knowledge both of Iewes and Gentiles, & those holy Martyrs, & Father's, the great lights of the firmament, Cyprian, Austin, Jerome, and the rest, have come laden out of Egypt with the treasures,
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and spoiles of the Egyptians instructed for the better service of God with helpe of sciences and prophane learning: and therefore they are to be pitied rather then envied, qui suae patrocinantur ignorantiae, faith Erasmus, plus inscitiâ suâ fidunt & superbiunt quàm alij eruditione suâ, saith Bucer, rudes et degeneres sūt, saith Pomeranus, nay Mr Calvine is so absolute for this,
and spoils of the egyptians instructed for the better service of God with help of sciences and profane learning: and Therefore they Are to be pitied rather then envied, qui suae patrocinantur ignorantiae, faith Erasmus, plus inscitiâ suâ fidunt & superbiunt quàm alij erudition suâ, Says Bucer, rudes et degeneres sūt, Says Pomeranian, nay Mr Calvin is so absolute for this,
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Wherefore beloved, all you of the yonger sort, that are to be flowrishing plants, in particular societies, or are to be transplanted from this Eden of God,
Wherefore Beloved, all you of the younger sort, that Are to be flourishing plants, in particular societies, or Are to be transplanted from this Eden of God,
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The gift of tongues, was only given at Ierusalem: it is morbus comitialis, that at our proceedings after the first or second degree some most rude, thinke themselues most ripe,
The gift of tongues, was only given At Ierusalem: it is morbus Comitialis, that At our proceedings After the First or second degree Some most rude, think themselves most ripe,
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When you go hence, take knowledge with you, exercise your talent, to the honour of your Master, that the retributiō may be, good & faithfull servant, thou haste been faithfull in a little, I will make thee ruler over much.
When you go hence, take knowledge with you, exercise your talon, to the honour of your Master, that the retribution may be, good & faithful servant, thou haste been faithful in a little, I will make thee ruler over much.
how ever, the fat kine haue eaten vp the leane, and the law hath almost devoured your law: yet in your knowledge, which is more honoured in al parts of the Christian world, then is our owne land, let it be seene, that your knowledge and practise turn to the good, not the disgrace of the Church. Church & Churchmē, haue enimies more then friends. If a poore Prophet or Levite came before the Doctors of the law, among the Pharisees, the word was, Goe in peace: Jf ever you come to place of authority, and a poore Minister come before you, let him haue countenance, far be it, that your learned lawes should be snares to good minds, or quirks for mercenary wits: lex et prophetae, your Law and Prophets are ever ioined in Scripture, divide not, divorce them not, least your right hād forget her cunning.
how ever, the fat kine have eaten up the lean, and the law hath almost devoured your law: yet in your knowledge, which is more honoured in all parts of the Christian world, then is our own land, let it be seen, that your knowledge and practise turn to the good, not the disgrace of the Church. Church & Churchmen, have enemies more then Friends. If a poor Prophet or Levite Come before the Doctors of the law, among the Pharisees, the word was, Go in peace: If ever you come to place of Authority, and a poor Minister come before you, let him have countenance, Far be it, that your learned laws should be snares to good minds, or quirks for mercenary wits: lex et Prophets, your Law and prophets Are ever joined in Scripture, divide not, divorce them not, least your right hand forget her cunning.
c-crq av, dt j n2 vhb vvn a-acp dt j, cc dt n1 vhz av vvn po22 n1: av p-acp po22 n1, r-crq vbz av-dc vvn p-acp d n2 pp-f dt njp n1, av vbz po12 d n1, vvb pn31 vbb vvn, cst po22 n1 cc vvb vvi p-acp dt j, xx dt vvb pp-f dt n1. n1 cc n2, vhb n2 av-dc cs n2. cs dt j n1 cc np1 vvd p-acp dt n2 pp-f dt n1, p-acp dt np2, dt n1 vbds, vvb p-acp n1: cs av pn22 vvb p-acp n1 pp-f n1, cc dt j vvb vvb p-acp pn22, vvb pno31 vhi n1, av-j vbb pn31, cst po22 j n2 vmd vbi n2 p-acp j n2, cc n2 p-acp j-jn n2: fw-la fw-la fw-la, po22 n1 cc n2 vbr av vvn p-acp n1, vvb xx, vvb pno32 xx, ds po22 j-jn n1 vvi po31 n-jn.
Learned, and Honourable Physitians, I giue you that title, that the son of Sirach giveth, it is but Apocrhypha; direct your knowledge, the right hand of your knowledge, to the right vse; let praier go before, Religion bee an ingredient in al your practise, let it not be observed as Innocētius once said,
Learned, and Honourable Physicians, I give you that title, that the son of Sirach gives, it is but Apocrhypha; Direct your knowledge, the right hand of your knowledge, to the right use; let prayer go before, Religion be an ingredient in all your practice, let it not be observed as Innocētius once said,
and yet in some places, though not here, yet in the great city of this land is frequently & lamentably to be found that dum corpus medici reficiunt aegrotorum animas inficiunt, that while irreligious, Ephraimiticall, Hypocriticall, popish Physitians cure the body, by some Idolatrous dram, they infect the soules of their vnhappy rather them vnhealthy patients. Remember donum sanationis was given only to the Apostles practise with care, with knowledge, with conscience, lest your right hand forget her cunning.
and yet in Some places, though not Here, yet in the great City of this land is frequently & lamentably to be found that dum corpus medici reficiunt aegrotorum animas inficiunt, that while irreligious, Ephraimiticall, Hypocritical, popish Physicians cure the body, by Some Idolatrous dram, they infect the Souls of their unhappy rather them unhealthy patients. remember Donum sanationis was given only to the Apostles practise with care, with knowledge, with conscience, lest your right hand forget her cunning.
cc av p-acp d n2, cs xx av, av p-acp dt j n1 pp-f d n1 vbz av-j cc av-j pc-acp vbi vvn cst fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cst n1 j, j, j, j n2 vvi dt n1, p-acp d j n1, pns32 vvb dt n2 pp-f po32 j av-c pno32 j n2. vvb fw-la fw-la vbds vvn av-j p-acp dt n2 vvb p-acp vvb, p-acp n1, p-acp n1, cs po22 j-jn n1 vvi po31 n-jn.
My deere, and Reverend brethren in Divinity, you know what your Sauiour said, be yee not called Doctors for there is but one Doctor which is Christ, that is, Calvin and Iunius giving allowance to this interpretation, be not Pharisaicall Doctors,
My deer, and Reverend brothers in Divinity, you know what your Saviour said, be ye not called Doctors for there is but one Doctor which is christ, that is, calvin and Iunius giving allowance to this Interpretation, be not Pharisaical Doctors,
po11 j-jn, cc n-jn n2 p-acp n1, pn22 vvb r-crq po22 n1 vvd, vbb pn22 xx vvn n2 p-acp pc-acp vbz cc-acp crd n1 r-crq vbz np1, cst vbz, np1 cc npg1 vvg n1 p-acp d n1, vbb xx j n2,
neither idle, nor idol Doctors, not factious, not ambitious, for otherwise, posuit Christus alios Doctores, alios Pastores, alios Prophets in Ecclesia, though the painted Pharisees of this age envy you this honorable degree.
neither idle, nor idol Doctors, not factious, not ambitious, for otherwise, He placed Christus Alioth Doctors, Alioth Pastors, Alioth prophets in Ecclesia, though the painted Pharisees of this age envy you this honourable degree.
dx j, ccx n1 n2, xx j, xx j, p-acp av, n1 fw-la n2 n2, n2 ng1, n2 n2 p-acp np1, cs dt j-vvn np1 pp-f d n1 vvb pn22 d j n1.
since the first howre of reformation vnto this time, never were so many & so worthy sonnes of the Prophets many worthily, some honourably amōg vs descended and consecrated herevnto.
since the First hour of Reformation unto this time, never were so many & so worthy Sons of the prophets many worthily, Some honourably among us descended and consecrated hereunto.
c-acp dt ord n1 pp-f n1 p-acp d n1, av vbdr av d cc av j n2 pp-f dt n2 d av-j, d av-j p-acp pno12 vvn cc vvn av.
Cave nedum vita tua mala nō sit per nequitiā, videarur mala per negligentiam, Sit vestra cura nō nummorum sed animarū, saith Bern. seeke not so much the church goods as the churches good, lest your right hād forget her cūning.
Cave nedum vita tua mala nō sit per nequitiam, videarur mala per negligentiam, Sit Vestra Cure nō nummorum sed animarū, Says Bern. seek not so much the Church goods as the Churches good, lest your right hand forget her cunning.
All of you, Ho. Rever. blessed, & beloued brethrē, all of you that are come hither, to this great Comitial assembly, that are come to this Ierusalem, as Ioseph and Mary to find Iesus in the midst of the Doctours, remember Ierusalem, Religion and knowledge, the mother and the daughter, nobile par, the Naomi and the Ruth, the blessed paire of Cherubins over the Mercy seat, let them both haue your best wishes, and partake of your best workes, in that yee doe any thing to these, yee doe it to Christ. All posterities, shall blesse the name of those, our worthy present founders, whose workes be aspiring, & quorū iam maenia surgunt.
All of you, Ho. Rever. blessed, & Beloved brothers, all of you that Are come hither, to this great Comitial assembly, that Are come to this Ierusalem, as Ioseph and Marry to find Iesus in the midst of the Doctors, Remember Ierusalem, Religion and knowledge, the mother and the daughter, Noble par, the Naomi and the Ruth, the blessed pair of Cherubim over the Mercy seat, let them both have your best wishes, and partake of your best works, in that ye do any thing to these, ye do it to christ. All Posterities, shall bless the name of those, our worthy present founders, whose works be aspiring, & quorū iam Maenia Surgunt.
d pp-f pn22, j av. j-vvn, cc j-vvn n2, d pp-f pn22 cst vbr vvn av, p-acp d j j n1, cst vbr vvn p-acp d np1, p-acp np1 cc vvi pc-acp vvi np1 p-acp dt n1 pp-f dt n2, vvb np1, n1 cc n1, dt n1 cc dt n1, j fw-fr, dt np1 cc dt n1, dt j-vvn n1 pp-f n2 p-acp dt n1 n1, vvb pno32 d vhb po22 js n2, cc vvi pp-f po22 js n2, p-acp cst pn22 vdb d n1 p-acp d, pn22 vdb pn31 p-acp np1. d n2, vmb vvi dt n1 pp-f d, po12 j j n2, rg-crq vvz vbb vvg, cc fw-la fw-la fw-la fw-la.
Their names shall be honoured, their examples imitated, and their workes shall praise thē in the gates, and their right hand shall never forget her cunning.
Their names shall be honoured, their Examples imitated, and their works shall praise them in the gates, and their right hand shall never forget her cunning.
When wee shall all meet in the higher Ierusalem, in that great assembly of all Saints, we shall see these rewarded, with Palmes in their hands, and Crownes on their heads, let vs therefore, my beloued, covet these spiritual things, let vs do some service to Religion and truth here, that mercy and glory may crowne vs hence. Which that wee may obtaine, the Lord grant vs, all such measure of his spirit of his grace, that abounding here in faith and good workes, we may receaue the reward promised, Come yee blessed of my father, receaue the kingdome provided from the beginning of the world.
When we shall all meet in the higher Ierusalem, in that great assembly of all Saints, we shall see these rewarded, with Palms in their hands, and Crowns on their Heads, let us Therefore, my Beloved, covet these spiritual things, let us do Some service to Religion and truth Here, that mercy and glory may crown us hence. Which that we may obtain, the Lord grant us, all such measure of his Spirit of his grace, that abounding Here in faith and good works, we may receive the reward promised, Come ye blessed of my father, receive the Kingdom provided from the beginning of the world.
c-crq pns12 vmb d vvi p-acp dt jc np1, p-acp cst j n1 pp-f d n2, pns12 vmb vvi d vvn, p-acp n2 p-acp po32 n2, cc n2 p-acp po32 n2, vvb pno12 av, po11 vvn, vvb d j n2, vvb pno12 vdi d n1 p-acp n1 cc n1 av, cst n1 cc n1 vmb vvi pno12 av. r-crq d pns12 vmb vvi, dt n1 vvb pno12, d d n1 pp-f po31 n1 pp-f po31 vvi, cst vvg av p-acp n1 cc j n2, pns12 vmb vvi dt n1 vvd, vvb pn22 j-vvn pp-f po11 n1, vvb dt n1 vvn p-acp dt n-vvg pp-f dt n1.
