Maries memoriall A sermon preached at St. Maries Spittle on Monday in Easter weeke being Aprill 1. 1616. By Daniel Price Doctor of Diuinitie, and chaplaine vnto the Kings maiestie.
O HOLY SPIRIT OF truth direct mee. MATH. 26.13. Wheresoeuer this Gospell shall be preached in the whole world, there, shall also this, that this woman hath done, be told for a memoriall of her.
O HOLY SPIRIT OF truth Direct me. MATH. 26.13. Wheresoever this Gospel shall be preached in the Whole world, there, shall also this, that this woman hath done, be told for a memorial of her.
IN Ierusalem there was a poole, which in Hebrew is called Bethesda, hauing fiue porches , many glorious things are spoken of that city of God, Bethesdas poole is not the meanst of her monuments;
IN Ierusalem there was a pool, which in Hebrew is called Bethesda, having fiue Porches, many glorious things Are spoken of that City of God, Bethesdas pool is not the Meanest of her monuments;
Hither came our Sauiour, Expectabant Angeli descensum, & ecce Iesum noni testamenti angelum, saith Beda , they expected the Angell at a certaine time, our Sauiour came thither at the solemne time, the time of the feast. Cyrth thinkes this feast to be Pentecost, but Iren••• and Rupertus tell vs, this feast was the Passouer, not onely because by the name of the feast the Passouer is commonly vnderstood in the Gospell, but also because euery yeere of his preaching heed d some speciall worke, against the time of the Passouer, at the Passouer he droue out the buyers and sellers out of the temple. At the Passouer, he fed fiue thousand, with the fiue loaues and two fishes, at the Passouer he suffered,
Hither Come our Saviour, Expected Angeli descensum, & ecce Jesus noni Testamenti angelum, Says Beda, they expected the Angel At a certain time, our Saviour Come thither At the solemn time, the time of the feast. Cyrth thinks this feast to be Pentecost, but Iren••• and Rupert tell us, this feast was the Passover, not only Because by the name of the feast the Passover is commonly understood in the Gospel, but also Because every year of his preaching heed worser Some special work, against the time of the Passover, At the Passover he drove out the buyers and sellers out of the temple. At the Passover, he fed fiue thousand, with the fiue loaves and two Fish, At the Passover he suffered,
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Blessed Sauiour, in the Synagogue was thy seat, thou wast wont to teach in the temple, the ship, the mount, the desert, were thy places of abode, o thou fairest of the sonnes of men, what dost thou in the houses of the sicke! in the Hospitalls of the diseased!
Blessed Saviour, in the Synagogue was thy seat, thou wast wont to teach in the temple, the ship, the mount, the desert, were thy places of Abided, oh thou Fairest of the Sons of men, what dost thou in the houses of the sick! in the Hospitals of the diseased!
O thou redeemer of mankinde thou knewest the whole head was sicke, and the whole heart was heauy, therefore camest thou from the mountaine of spices to this valley of teares:
O thou redeemer of mankind thou Knewest the Whole head was sick, and the Whole heart was heavy, Therefore camest thou from the mountain of spices to this valley of tears:
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All the world, was as this poole in all parts whereof as in these porches, lay the lame, and diseased, our Sauiour tooke notice of the infirmities, nay tulit, nay more sustulit, he tooke on him, and tooke from vs, all our infirmities NONLATINALPHABET, as Damascen speakes;
All the world, was as this pool in all parts whereof as in these Porches, lay the lame, and diseased, our Saviour took notice of the infirmities, nay tulit, nay more sustulit, he took on him, and took from us, all our infirmities, as Damascene speaks;
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he tooke on him all our miserable, hee tooke from vs all our damnable infirmities, left no place vnlookt for to finde vs, sought the lost groate in the house, lost sheepe in the wildernesse, lost son in the world, and left no place either vnsought or vnsanctified, sanctified the house in his conception, the stable in his incarnation, the fields by the message of his birth, the riuer by the blessing of his baptisme, the sea-shore by his teaching, the valley by his healing, the garden by his praying, the Temple when hee was offered, and the mount when hee suffered, hee hath consecrated and hallowed hospitalls as holy places by Bethesdaes poole,
he took on him all our miserable, he took from us all our damnable infirmities, left no place unlooked for to find us, sought the lost groat in the house, lost sheep in the Wilderness, lost son in the world, and left no place either unsought or unsanctified, sanctified the house in his conception, the stable in his incarnation, the fields by the message of his birth, the river by the blessing of his Baptism, the seashore by his teaching, the valley by his healing, the garden by his praying, the Temple when he was offered, and the mount when he suffered, he hath consecrated and hallowed hospitals as holy places by Bethesda pool,
Blessed and beloued, this day is that scripture fulfilled in our eares, this honourable Citie is as Ierusalem, this spittle as that poole, your hospitalls as those porches, this Easter as that Passouer, heere are the lame, blinde, maymed, and the diseased:
Blessed and Beloved, this day is that scripture fulfilled in our ears, this honourable city is as Ierusalem, this spittle as that pool, your hospitals as those Porches, this Easter as that Passover, Here Are the lame, blind, maimed, and the diseased:
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shall we now pray that the Angell may descend to moue the waters? No, the Angell hath descended, the blessed Angells of the Lord are witnesses to you, that the waters are stird, that you haue cast your bread vpon the waters,
shall we now pray that the Angel may descend to move the waters? No, the Angel hath descended, the blessed Angels of the Lord Are Witnesses to you, that the waters Are stirred, that you have cast your bred upon the waters,
and beginning to teach them hee first blesseth them, that is his first Sermon, wee read of, the first word of that first Sermon is blessing, and the first blessing a blessing for the poore The cause of the meeting of this multitude, at this solemne Passouer, is that this honourable Citie an ancient mother in Israell may receiue a blessing for her blessing poured out vpon the poore: Domine ex ore infantium perfecisti laudem, as wee may say with the Psalmist , Lord wee haue heard and seene that out of the mouthes of these babes and little ones thou hast ordeined strength, and perfitted thy praise, Lord wee haue heard, and seene, the blinde see, the lame walke, the vlcerated clensed, the dease heare,
and beginning to teach them he First Blesses them, that is his First Sermon, we read of, the First word of that First Sermon is blessing, and the First blessing a blessing for the poor The cause of the meeting of this multitude, At this solemn Passover, is that this honourable city an ancient mother in Israel may receive a blessing for her blessing poured out upon the poor: Domine ex over Infantium perfecisti Laudem, as we may say with the Psalmist, Lord we have herd and seen that out of the mouths of these babes and little ones thou hast ordained strength, and perfitted thy praise, Lord we have herd, and seen, the blind see, the lame walk, the ulcerated cleansed, the dease hear,
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There was a time that some sort of people were by proscription banished the temple, Cacus & Claudus non intrabunt in templum, an order among the Iewes neither the halt nor blinde must enter into the Temple, which Law seemeth strange, not only seeing that Caeci and Claudi among the Romanes as Plutarch noteth were the surnames of chiefe families of note,
There was a time that Some sort of people were by proscription banished the temple, Cacus & Claudus non intrabunt in Templum, an order among the Iewes neither the halt nor blind must enter into the Temple, which Law seems strange, not only seeing that Caeci and Claudi among the Romans as Plutarch notes were the surnames of chief families of note,
but also because the Iewes themselues, descended originally from the blinde and lame, for Isaack the son of the father of the faith full was blinde, and Iacob the sonne of Isaack himselfe the father o the Patriarches was lame:
but also Because the Iewes themselves, descended originally from the blind and lame, for Isaac the son of the father of the faith full was blind, and Iacob the son of Isaac himself the father oh the Patriarchs was lame:
but the vetle of the Temple is broken and the master of the fea•th wh•en• his seruants into the streetes and lanes of the Cu•, to bring in NONLATINALPHABET, the beggers,
but the vetle of the Temple is broken and the master of the fea•th wh•en• his Servants into the streets and lanes of the Cu•, to bring in, the beggars,
and maimed, and halt, and blinde, our Churches are op•n to receiue the poore, vnto the poore the Gospell is preached, they are not onely cured in Bethesdae? poole,
and maimed, and halt, and blind, our Churches Are op•n to receive the poor, unto the poor the Gospel is preached, they Are not only cured in Bethesdae? pool,
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but prepared for the companie of their brother Lazarus in Abrahams bosome, and therfore I say with our Sauiour blessed be the poore, and with the Psalmist blessed be they that consider the poore, a blessing as ample as euer Moses wished Israel, the good-will and blessing of him that dwelt in the Bush, be vpon you all, the Lord blesse you with the blessings of heauen aboue, the blessings of the deepe beneath, the blessings of the fields and fruites, the blessing of the barnes and baskets, the blessing of City and Countrey, and the blessings of both testaments, of both lifes, of both worlds, be vpon you all from this day forth for euermore.
but prepared for the company of their brother Lazarus in Abrahams bosom, and Therefore I say with our Saviour blessed be the poor, and with the Psalmist blessed be they that Consider the poor, a blessing as ample as ever Moses wished Israel, the goodwill and blessing of him that dwelled in the Bush, be upon you all, the Lord bless you with the blessings of heaven above, the blessings of the deep beneath, the blessings of the fields and fruits, the blessing of the Barns and baskets, the blessing of city and Country, and the blessings of both Testaments, of both life's, of both world's, be upon you all from this day forth for evermore.
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I am not yet you see entred into the tent of my Text, my meditations are yet as the affring betwixt the porch and the altar, or rather yet we bee in atrio the entrie, I must not go thorough the Temple,
I am not yet you see entered into the tent of my Text, my meditations Are yet as the affring betwixt the porch and the altar, or rather yet we be in atrio the entry, I must not go through the Temple,
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and neither must I stay at the kings pillar, nor the Priests altar, the holy ointment in this historie is neither belonging to the Coronation of the King, nor Consecration of the Priest, nor Dedication of the holy place. This storie tels vs of the anointing of our Sauiour, and his vnction was rather (saith Ierome) spiritualis then ritualis: hee was a Priest neuer anointed as a Priest, and a King neuer anointed as a King. God anointed Iesus of Nazareth with the Holy Ghost, saith S. Peter; God euen thy God hath anointed thee with the oile of gladnesse aboue thy fellowes, saith the Psalmist.
and neither must I stay At the Kings pillar, nor the Priests altar, the holy ointment in this history is neither belonging to the Coronation of the King, nor Consecration of the Priest, nor Dedication of the holy place. This story tells us of the anointing of our Saviour, and his unction was rather (Says Jerome) spiritualis then ritualis: he was a Priest never anointed as a Priest, and a King never anointed as a King. God anointed Iesus of Nazareth with the Holy Ghost, Says S. Peter; God even thy God hath anointed thee with the oil of gladness above thy Fellows, Says the Psalmist.
Therefore saith Iudas, NONLATINALPHABET, To what purpose is this waste? Anointed by the Father, anointed by the Holy Ghost, anointed with oile of gladnesse? Vnctio spiritualis, saith Innocentius, agit & auget proculdubio quod designat.
Therefore Says Iudas,, To what purpose is this waste? Anointed by the Father, anointed by the Holy Ghost, anointed with oil of gladness? Unction spiritualis, Says Innocentius, agit & auget Without doubt quod designat.
Magdalena lena, Magdalen possessed formerly with seuen Deuils, she of all others, she to be so bold, to powre her oile vpon the head of her Sauiour. Modest was that miserable woman, that trembled when shee touched,
Magdalena lena, Magdalen possessed formerly with seuen Devils, she of all Others, she to be so bold, to pour her oil upon the head of her Saviour. Modest was that miserable woman, that trembled when she touched,
and durst not touch him, but the hemme of his garment. This sorrowfull solitarie soule in the spring of her repentance, washed his feet with her teares, no more but his feet, stood behinde him, kneeling, weeping, washing, wiping his feet, kissing his feet, anointing his feet with a box of ointment,
and durst not touch him, but the hem of his garment. This sorrowful solitary soul in the spring of her Repentance, washed his feet with her tears, no more but his feet, stood behind him, kneeling, weeping, washing, wiping his feet, kissing his feet, anointing his feet with a box of ointment,
Aarons oile was deriued from the head to the feet, Magdalens oile from the feet to the head: Dilexit multum, was her first reward, She loued much; and Loue is not ruled with reason, but with loue: it neither regardeth what can bee,
Aaron's oil was derived from the head to the feet, Magdalene oil from the feet to the head: Dilexit multum, was her First reward, She loved much; and Love is not ruled with reason, but with love: it neither Regardeth what can be,
Loue doubled this duties, for Loue is title iust enough, and armour strong enough for all assaults, it selfe a reward of all labours. Affection like a fiery Cherubin flies from anointing his feet to his head.
Love doubled this duties, for Love is title just enough, and armour strong enough for all assaults, it self a reward of all labours. Affection like a fiery Cherubin flies from anointing his feet to his head.
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Let her alone, Why trouble ye the woman, saith our Sauiour: Wherefore is this waste? saith Iudas. It is a good worke, saith our Sauiour; it might haue beene giuen to the poore saith Iudas: The poore yee haue alwayes,
Let her alone, Why trouble you the woman, Says our Saviour: Wherefore is this waste? Says Iudas. It is a good work, Says our Saviour; it might have been given to the poor Says Iudas: The poor ye have always,
but mee yee haue not, saith our Sauiour. It might haue beene sold for much, saith Iudas: In that she hath powred this ointment on my body, she did it for my buriall, saith our Sauiour; and addes this for a Corollarie, Wheresoeuer this Gospell shall be preached through the whole world, there shall this that this woman hath done be told for a memoriall of her.
but me ye have not, Says our Saviour. It might have been sold for much, Says Iudas: In that she hath poured this ointment on my body, she did it for my burial, Says our Saviour; and adds this for a Corollary, Wheresoever this Gospel shall be preached through the Whole world, there shall this that this woman hath done be told for a memorial of her.
A time there was that our Sauiour commended Mary for her hearing him, aboue Martha for entertaining him, Mary hath chos•n the better part, which shall not be taken from her.
A time there was that our Saviour commended Marry for her hearing him, above Martha for entertaining him, Marry hath chos•n the better part, which shall not be taken from her.
and is as much honourable in entertaining as Martha, as shee was in hearing as Mary: shee hath chosen our Sauiours head to anoint, she hath chosen the better part, which shall not be taken from her.
and is as much honourable in entertaining as Martha, as she was in hearing as Marry: she hath chosen our Saviour's head to anoint, she hath chosen the better part, which shall not be taken from her.
For wheresoeuer this Gospell shall be preached, &c. I finde good workes ranked into two files, the offices of Deuotion, as Almes, and such like, which be opera misericordit; and the duties of Religion, as Praiers, Repentance, sanctitie of the heart, mortifying of the members, cleering of the conscience from dead workes to serue the liuing God, furthering by all our endeuours the glory of God;
For wheresoever this Gospel shall be preached, etc. I find good works ranked into two files, the Offices of Devotion, as Alms, and such like, which be opera misericordit; and the duties of Religion, as Prayers, Repentance, sanctity of the heart, mortifying of the members, clearing of the conscience from dead works to serve the living God, furthering by all our endeavours the glory of God;
the first seedeth Christ in the members of his manhood, the second yeeldeth Christ the honour of his Godhead: the first is NONLATINALPHABET, the second NONLATINALPHABET:
the First seedeth christ in the members of his manhood, the second yields christ the honour of his Godhead: the First is, the second:
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Magdalen a sinner may annoint his feet, but Mary a Conuert only may anoint his head ▪ The first is as the Widowes mite, a good worke, and not vnrewarded;
Magdalen a sinner may anoint his feet, but Marry a Convert only may anoint his head ▪ The First is as the Widows mite, a good work, and not unrewarded;
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Both these haue gloriously appeared in this your Citie, and the former the anointing of Christs feet, the feeding, cloathing, healing of his hungrie, naked, sicke and weake seruants, hath beene often vrged in this place;
Both these have gloriously appeared in this your city, and the former the anointing of Christ feet, the feeding, clothing, healing of his hungry, naked, sick and weak Servants, hath been often urged in this place;
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Paul was Collector for the poore1 Cor. 16.1., and our Sauiour was Ouer-seer for the pooreLuk. 21.4.: Almes are the fruit of the SaintsRom. 15.28., and an odour of a sweet smell, a sacrifice acceptable, well pleasing vnto GodPhil. 4.10.: These ought you to haue done, and not to leaue the other vndone; Matth. 23.23. for as Peter said to Christ, so Christ saith to vs, not my feet only, Ioh 13.9. Chrysost•m. Augustin. Ambr•s. Orige•. Chriso•. but my head:
Paul was Collector for the poore1 Cor. 16.1., and our Saviour was Overseer for the pooreLuk. 21.4.: Alms Are the fruit of the SaintsRom. 15.28., and an odour of a sweet smell, a sacrifice acceptable, well pleasing unto GodPhil. 4.10.: These ought you to have done, and not to leave the other undone; Matthew 23.23. for as Peter said to christ, so christ Says to us, not my feet only, John 13.9. Chrysost•m. Augustin. Ambr•s. Orige•. Chriso•. but my head:
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for as the starre of my Interpreters leadeth mee, though by diuers lines, yet in all of them there is but one and the same light, the anointing of Christs head is veneranda meditatio diuinitatis,
for as the star of my Interpreters leads me, though by diverse lines, yet in all of them there is but one and the same Light, the anointing of Christ head is veneranda meditatio diuinitatis,
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& deuota contemplatio passionis & resurrectionis, a reuerend awfull meditation of Christ his diuinitie, and a deuout contemplation of Christ his blessed,
& deuota contemplatio passionis & resurrectionis, a reverend awful meditation of christ his divinity, and a devout contemplation of christ his blessed,
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or Galilie, but NONLATINALPHABET, wheresoeuer; nor as a Storie, or Parable, but NONLATINALPHABET, a Gospell; nor as a Rubricke or title of a Gospell, but NONLATINALPHABET, a Gospell of it selfe, this Gospell; nor a Gospell as the talent hid in the banke, or the candle vnder the bushell, but NONLATINALPHABET, a preached Gospell; nor a Gospell preached only in Canaan, or on the other side Iordan, but NONLATINALPHABET, throughout the whole world; nor so preached, as that the Act shall bee remembred, and the Author neglected,
or Galilee, but, wheresoever; nor as a Story, or Parable, but, a Gospel; nor as a Rubric or title of a Gospel, but, a Gospel of it self, this Gospel; nor a Gospel as the talon hid in the bank, or the candle under the bushel, but, a preached Gospel; nor a Gospel preached only in Canaan, or on the other side Iordan, but, throughout the Whole world; nor so preached, as that the Act shall be remembered, and the Author neglected,
This were enough. The oile was pretious, but the box of ointment could not be so pretious as now it is famous; a stranger increase then the growth of a graine of mustard seed, that is least of all seeds, yet greatest of all herbes: but this miraculous ointment farre beyond that, it shall spread so farre as the Gospell shall bee preached, through the world, and shall be preached as long as the world shall be continued.
This were enough. The oil was precious, but the box of ointment could not be so precious as now it is famous; a stranger increase then the growth of a grain of mustard seed, that is least of all seeds, yet greatest of all herbs: but this miraculous ointment Far beyond that, it shall spread so Far as the Gospel shall be preached, through the world, and shall be preached as long as the world shall be continued.
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it is a Prophecie and a Gospell, spoken by a Prophet and an Euangelist. All the Prophets prophecied of Christ, and behold Christ prophecieth of Mary: All the Euangelists wrote the Gospell of Christ, Christ preach•th, and prophecieth, and proclaimeth thi• Gospell of Mary ▪ and sealeth his prophecie and preaching with an oath, NONLATINALPHABET, Verily I say to you, Wheresoeuer, &c. She brought a box of Alablaster, her box not emptie, not mustie. Boxes of Alablaster may be like the Pharisies Sepulchers, carrying faire titles without, corrupt carcases within.
it is a Prophecy and a Gospel, spoken by a Prophet and an Evangelist. All the prophets prophesied of christ, and behold christ Prophesieth of Marry: All the Evangelists wrote the Gospel of christ, christ preach•th, and Prophesieth, and proclaims thi• Gospel of Marry ▪ and Sealeth his prophecy and preaching with an oath,, Verily I say to you, Wheresoever, etc. She brought a box of Alabaster, her box not empty, not musty. Boxes of Alabaster may be like the Pharisees Sepulchers, carrying fair titles without, corrupt carcases within.
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The box might be pretious, the ointment poisonous: but as her box was no stained Alablaster, for the box was pure; so the ointment pretious: As the oile was enough in that little box to anoint her Sauiours head and body; so the Alablaster was enough to build a monument for her body and memory. Babylon thought to be famous for a Tower, the R•ubenites for their monument built an Altar, Absalon for his memoriall set vp a Pillar, Hercules vpon two Promontories erected for a perpetuall remembrance two Pillars, Simon Macchabeus set vp seuen pillars for a Sepulchre of the Macchabees, Artemisia for her husband made a Royall Tombe, one of the wonders of the world, with 36. pillars.
The box might be precious, the ointment poisonous: but as her box was no stained Alabaster, for the box was pure; so the ointment precious: As the oil was enough in that little box to anoint her Saviour's head and body; so the Alabaster was enough to built a monument for her body and memory. Babylon Thought to be famous for a Tower, the R•ubenites for their monument built an Altar, Absalom for his memorial Set up a Pillar, Hercules upon two Promontories erected for a perpetual remembrance two Pillars, Simon Macchabeus Set up seuen pillars for a Sepulchre of the Maccabees, Artemisia for her husband made a Royal Tomb, one of the wonders of the world, with 36. pillars.
But all, all the Statues, Tombes, and Obelisks, and Piles, and Pillars, and Piramides, and Ornaments, and Monuments, in the whole world, are nothing to Maries memoriall, built out of this small box of Alablaster.
But all, all the Statues, Tombs, and Obelisks, and Piles, and Pillars, and Pyramids, and Ornament, and Monuments, in the Whole world, Are nothing to Mary's memorial, built out of this small box of Alabaster.
p-acp d, d dt n2, n2, cc n2, cc n2, cc n2, cc n2, cc n2, cc n2, p-acp dt j-jn n1, vbr pix p-acp npg1 n1, vvn av pp-f d j n1 pp-f n1.
I haue yet but shewed you the box, at most but opened it: now as the Spouse speaketh, because of the sauour of the good ointment, her ointment must be powred out.
I have yet but showed you the box, At most but opened it: now as the Spouse speaks, Because of the savour of the good ointment, her ointment must be poured out.
In this box of ointment there is the Prophecie of a Gospell: The whole Bible is but Prophecie and Gospell, they be both in this box. Beautifull is the box, odoriferous is this of all other ointments: Sacred is the Prophecie, glorious is this of all Gospels: neuer any prophecie so inlayed or invellopd with a Gospell, euery word the Gospell, euery word the Prophecie: in which Prophecie, or Gospell, or Prophecie of the Gospell, obserue two generall parts, The two great lights of heauen, the Sunne and Moone, for as God giueth light to the Sunne, and the Sunne to the Moone, so Christ giueth light to this Gospel, & this Gospel life to Maries memoriall. 1. The Promulgation of the Gospell, This Gospell shall be preached, &c. 2. The Proclamation of Maries memoriall, Mention shall be made of this, &c.
In this box of ointment there is the Prophecy of a Gospel: The Whole bible is but Prophecy and Gospel, they be both in this box. Beautiful is the box, odoriferous is this of all other ointments: Sacred is the Prophecy, glorious is this of all Gospels: never any prophecy so inlayed or invellopd with a Gospel, every word the Gospel, every word the Prophecy: in which Prophecy, or Gospel, or Prophecy of the Gospel, observe two general parts, The two great lights of heaven, the Sun and Moon, for as God gives Light to the Sun, and the Sun to the Moon, so christ gives Light to this Gospel, & this Gospel life to Mary's memorial. 1. The Promulgation of the Gospel, This Gospel shall be preached, etc. 2. The Proclamation of Mary's memorial, Mention shall be made of this, etc.
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In the first generall part, obserue first the subiect, the Gospell, not a Storie, or Parable, but a Gospell, Euangelium Regni , Euangelium Dei , Euangelium Christs , Euangelium salutis , Euangelium mortis & resurrectionis Christs, as my Interpreters tell mee, the Gospell of the passion and resurrection of our Lord and Sauiour. 2. The publishing of this Gospell, the Gospell shall bee preached, not written only,
In the First general part, observe First the Subject, the Gospel, not a Story, or Parable, but a Gospel, Evangelium Regni, Evangelium Dei, Evangelium Christ, Evangelium Salutis, Evangelium mortis & resurrectionis Christ, as my Interpreters tell me, the Gospel of the passion and resurrection of our Lord and Saviour. 2. The publishing of this Gospel, the Gospel shall be preached, not written only,
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not inscribed or embrodered on the Philacteries, as the Pharisies did the Decalogue; not tied vp in the napkin of silence, or buried in the banke of negligence, but proclaimed and preached; This Gospell shall be preached. 3. The extent of this preaching, This Gospell shall be preached in the whole world, not in some Cantons or Corners of the world; not on the Mount only,
not inscribed or embroidered on the Phylacteries, as the Pharisees did the Decalogue; not tied up in the napkin of silence, or buried in the bank of negligence, but proclaimed and preached; This Gospel shall be preached. 3. The extent of this preaching, This Gospel shall be preached in the Whole world, not in Some Cantons or Corners of the world; not on the Mount only,
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as Moyses gaue his Law; not in the valley only, as Iehoshaphat gaue his thankes; or in the wildernesse, as Iohn Baptist gaue his warning; but in the whole world, from one Sea vnto another, from the Riuer vnto the worlds end: This Gospell is gone throughout all the earth, and this sound vnto the end of the world.
as Moses gave his Law; not in the valley only, as Jehoshaphat gave his thanks; or in the Wilderness, as John Baptist gave his warning; but in the Whole world, from one Sea unto Another, from the River unto the world's end: This Gospel is gone throughout all the earth, and this found unto the end of the world.
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In the second generall part obserue first a particular act which must follow the generall preaching of this Gospell; this expressed by the words, This done, in the seuenth verse, NONLATINALPHABET, precious ointment, in the tenth, NONLATINALPHABET, a good worke, verse 11. preferred before other good workes, as before giuing to the poore, The poore ye haue alwayes, me ye haue not alwayes; verse 12. commended not only for the excellencie of the act,
In the second general part observe First a particular act which must follow the general preaching of this Gospel; this expressed by the words, This done, in the Seventh verse,, precious ointment, in the tenth,, a good work, verse 11. preferred before other good works, as before giving to the poor, The poor you have always, me you have not always; verse 12. commended not only for the excellency of the act,
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but the opportunitie of the time, In that she powred this ointment on my body, she did it for my buriall. Our Sauiour ioyneth, This Gospell shall bee preached, and this.
but the opportunity of the time, In that she poured this ointment on my body, she did it for my burial. Our Saviour Joineth, This Gospel shall be preached, and this.
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Secondly, the Author or Actor of this deed, this woman, Matthew sayes no more, I here came vnto him a woman hauing an Alablaster box, Marke saith no more then Mathew, Saint Iohn •ames this woman. Mary tooke a pound of ointment;
Secondly, the Author or Actor of this deed, this woman, Matthew Says no more, I Here Come unto him a woman having an Alabaster box, Mark Says no more then Matthew, Saint John •ames this woman. Mary took a pound of ointment;
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A blessed woman, as blessed as euer any, but onely shee whom all generations shall call blessed. This woman, honour of her name, ornament of her Tribe, the glory of her sex, admitted to annoynt the head of our Sauiour:
A blessed woman, as blessed as ever any, but only she whom all generations shall call blessed. This woman, honour of her name, ornament of her Tribe, the glory of her sex, admitted to anoint the head of our Saviour:
Iohn Baptist the greatest of the sonnes of women, not admitted to performe so much a• this woman, he baptised with water, she annoints with oile, baptisme common to the common people, vnction annointing of the head, proper to the King the head of the people, this woman did this, she annointed the King of Kings, therefore our Sauiour tooke so gracious notice of it, this that this woman. Thirdly, the memoriall hereof, this that this woman hath done, shall be told in memoriall of her.
John Baptist the greatest of the Sons of women, not admitted to perform so much a• this woman, he baptised with water, she anoints with oil, Baptism Common to the Common people, unction anointing of the head, proper to the King the head of the people, this woman did this, she anointed the King of Kings, Therefore our Saviour took so gracious notice of it, this that this woman. Thirdly, the memorial hereof, this that this woman hath done, shall be told in memorial of her.
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Maries memory is continued by Christ, by the Church, by the Disciples, by the Saints in all ages, sooner heauen and earth loose their stations, sunne and moone their motions, winter and summer their seasons, all the world shall sooner vanish,
Mary's memory is continued by christ, by the Church, by the Disciples, by the Saints in all ages, sooner heaven and earth lose their stations, sun and moon their motions, winter and summer their seasons, all the world shall sooner vanish,
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and the frame of nature perish then this memoriall faile to remaine among the posterities, this that this woman hath done, shall be told for a memoriall of her.
and the frame of nature perish then this memorial fail to remain among the Posterities, this that this woman hath done, shall be told for a memorial of her.
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Lastly, it shall be wheresoeuer, in euery place where the Gospell is read, or heard, or preached, Maries memory followes our Sauiour as the marigold the sunne: Mary that followed Christ to the feast of the Pharisie, to the house of the Leper, to the graue of Lazarus, to the Crosse, to the Sepulcher, to the Garden, to Galile, now followes our Sauiour ouer all the world, for wheresoeuer the Gospell is preached.
Lastly, it shall be wheresoever, in every place where the Gospel is read, or herd, or preached, Mary's memory follows our Saviour as the marigold the sun: Marry that followed christ to the feast of the Pharisee, to the house of the Leper, to the graven of Lazarus, to the Cross, to the Sepulcher, to the Garden, to Galilee, now follows our Saviour over all the world, for wheresoever the Gospel is preached.
You see here be no lesse then seauen particulers, a whole weeks worke, nay more a iourney ouer all the whole world. This is onely the comfort, as the wisemen were lead by the light of a starre, so we shall go by the light of the Gospell. And to settle your attentions, I beganne at the marke of my meditations, beginning as S. Marke beginnes his first chapter, The Gospell of Iesus Christ, wheresoeuer this Gospell.
You see Here be no less then seauen particulars, a Whole weeks work, nay more a journey over all the Whole world. This is only the Comfort, as the Wise men were led by the Light of a star, so we shall go by the Light of the Gospel. And to settle your attentions, I began At the mark of my meditations, beginning as S. Mark begins his First chapter, The Gospel of Iesus christ, wheresoever this Gospel.
Nomen Euangelij nomen gaudij, saith the glosse, the name of Gospell is a name of gladnesse, sweete is this name, and the Saints loue it well. The name of Law was strange, a name not so much as knowne to the Grecians in the time of Homer, as Iosephus against Appion obserueth that the word NONLATINALPHABET is not so much as once vsed in all the writings of Homer, but the name NONLATINALPHABET as Budeus obserues is found in Homer, Euripides, and Aristophanes, and Atheneus, and Plutarch, wherein we see as neither the Iewes Law, no nor the name of it, was knowne a long time to the Gretians, so the name of Gospell before the Gospell was known to the Gentiles, & a name vsed for glad-tidings among the Gentiles,
Nome Evangelist Nome gaudij, Says the gloss, the name of Gospel is a name of gladness, sweet is this name, and the Saints love it well. The name of Law was strange, a name not so much as known to the Greeks in the time of Homer, as Iosephus against Appion observeth that the word is not so much as once used in all the writings of Homer, but the name as Budeus observes is found in Homer, Euripides, and Aristophanes, and Atheneus, and Plutarch, wherein we see as neither the Iewes Law, no nor the name of it, was known a long time to the Gretians, so the name of Gospel before the Gospel was known to the Gentiles, & a name used for gladtidings among the Gentiles,
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as if it were most properly the light of the Gentiles: the 70. Interpreters vse it as oft as they meete with Basar or Besora which signifie to deliuer a message, or be a Messenger.
as if it were most properly the Light of the Gentiles: the 70. Interpreters use it as oft as they meet with Basar or Besora which signify to deliver a message, or be a Messenger.
Saint Luke tells vs NONLATINALPHABET, many tooke in hand to write this Gospell. And Theophilact vpon those words saith attentarunt quidem Pset•doapostols, non perfecerunt:
Saint Lycia tells us, many took in hand to write this Gospel. And Theophilact upon those words Says attentarunt quidem Pset•doapostols, non perfecerunt:
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Clemens Alexandrinus tells vs the Tatiani had a Gospell secundum Egiptios: and Epiphanius that some had a Gospell secundum Hebraeos. Gnostickes had the Gospell of Philip, and the Maniches the Gospell of Thomas, and others the Gospell of Matthias: But Basilides of all others as Saint Hierome obserues was the most bold and blasphemous, that durst write a booke and entitle it his Gospell. But as all the Fathers confuted those heresies, and stopped the mouthes of these blasphemies,
Clemens Alexandrian tells us the Tatiani had a Gospel secundum Egyptians: and Epiphanius that Some had a Gospel secundum Hebraeos. Gnostics had the Gospel of Philip, and the Maniches the Gospel of Thomas, and Others the Gospel of Matthias: But Basilides of all Others as Saint Jerome observes was the most bold and blasphemous, that durst write a book and entitle it his Gospel. But as all the Father's confuted those heresies, and stopped the mouths of these Blasphemies,
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and Saint Austin out of Ezekiels vision by the foure Cherubins, shew there be no more but foure Euangelists, and these foure to concurre to one quatuor Euangelia esse vnum Euangelium, et si aliud atque aliud ob personarū differentiam, vnum tamen ob eorum quae loquuntur consonantiam, saith Chrysostome: the Gospell is therefore the glad-tidings of God to saluation, bringing the ioyfull message that Iesus Christ came into the world to saue sinners: the Law was NONLATINALPHABET, but the Gospell NONLATINALPHABET, The Law of death was turned into the Gospell of life, and therefore was Moses in the transfiguration with Christ,
and Saint Austin out of Ezekiel's vision by the foure Cherubim, show there be no more but foure Evangelists, and these foure to concur to one quatuor Evangelia esse One Evangelium, et si Aliud atque Aliud ob personarū differentiam, One tamen ob Their Quae loquuntur consonantiam, Says Chrysostom: the Gospel is Therefore the gladtidings of God to salvation, bringing the joyful message that Iesus christ Come into the world to save Sinners: the Law was, but the Gospel, The Law of death was turned into the Gospel of life, and Therefore was Moses in the transfiguration with christ,
because the Law of Moses was transfigured by the Gospell of Christ Now the Gospell doth consider Christ especially either as hee was corpus carnis in his incarnation, in the veile of flesh or as corpus mortis, in his Passion as hee was in the shaddow of death,
Because the Law of Moses was transfigured by the Gospel of christ Now the Gospel does Consider christ especially either as he was corpus carnis in his incarnation, in the veil of Flesh or as corpus mortis, in his Passion as he was in the shadow of death,
This Gospell: and what this Gospell is is expressed in the second verse, it is the crucifying of Christ, in the twelfth verse the buriall and resurrection of Christ and indeed these of all other, are the glad-tidings of the Gospell,
This Gospel: and what this Gospel is is expressed in the second verse, it is the crucifying of christ, in the twelfth verse the burial and resurrection of christ and indeed these of all other, Are the gladtidings of the Gospel,
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for the Passion and resurrection of Christ are the lines, that the Patriarches and Prophets beheld by the perspectiue of faith in the beautifull peeces of Gods promises, these aboue all, bee the glad-tidings,
for the Passion and resurrection of christ Are the lines, that the Patriarchs and prophets beheld by the perspective of faith in the beautiful Pieces of God's promises, these above all, be the gladtidings,
Indeed this was the Gospell, and this Gospell he especially taught his Disciples, and hee taught his Gospell especially in Galile, when he came into Galile hee taught his Disciples the sonne of man shall bee deliuered and killed,
Indeed this was the Gospel, and this Gospel he especially taught his Disciples, and he taught his Gospel especially in Galilee, when he Come into Galilee he taught his Disciples the son of man shall be Delivered and killed,
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and rise the third day, Mark. 9.31. while they abode in Galile he taught his Disciples the sonne of man, shall be betraied into the hands of men, they shall kill him and be shall be raised againe the third day, Math. 17.22. when he came towards Ierusalem from Galile, he taught them this, the Sauiour of man shall bee deliuered to the Gentiles, shall bee crucified and the third day shall rise againe, Math. 20.19. going to Galile, in Galile, throughout Galile, comming out of Galile hee taught his Disciples his Passion and resurrection.
and rise the third day, Mark. 9.31. while they Abided in Galilee he taught his Disciples the son of man, shall be betrayed into the hands of men, they shall kill him and be shall be raised again the third day, Math. 17.22. when he Come towards Ierusalem from Galilee, he taught them this, the Saviour of man shall be Delivered to the Gentiles, shall be Crucified and the third day shall rise again, Math. 20.19. going to Galilee, in Galilee, throughout Galilee, coming out of Galilee he taught his Disciples his Passion and resurrection.
It was the Gospell of Galile, of his transmigration, he did teach this Gospell of transmigration, in the Land of transmigration, it was transmigration from life to death by his Passion, from death to life by his resurrection.
It was the Gospel of Galilee, of his transmigration, he did teach this Gospel of transmigration, in the Land of transmigration, it was transmigration from life to death by his Passion, from death to life by his resurrection.
And it representeth Christ vnto vs spirantem, docentem, mira patrantem dira patientem, preaching, teaching, accomplishing wonderfull suffering sorrowfull things, as Basill speakes this death the ministery of our life, the life of man,
And it Representeth christ unto us spirantem, docentem, mira patrantem dira patientem, preaching, teaching, accomplishing wonderful suffering sorrowful things, as Basil speaks this death the Ministry of our life, the life of man,
This is a Gospell of glad-tidings, and is it glad tidings? to heare that such a person as the sonne of God, Mark. 15.39 suffered such a Passion as the curse of the Law, Gal. 3.15. by so great a compassion, as to doe it for his enemies.
This is a Gospel of gladtidings, and is it glad tidings? to hear that such a person as the son of God, Mark. 15.39 suffered such a Passion as the curse of the Law, Gal. 3.15. by so great a compassion, as to do it for his enemies.
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his Disciples Law breakers, his doctrine treason, seducing the people, his miracles impostures, casting out Deuils by Beelsebub, his company Publicans and sinners,
his Disciples Law breakers, his Doctrine treason, seducing the people, his Miracles Impostors, casting out Devils by Beelsebub, his company Publicans and Sinners,
to heare and see this prodigious Tragedy, in a theatre of dead mens bones, couered ouer with ruthfull darkenesse, Angells, Diuells, rockes, graues, the whole vniuers and Creature concurring to this spectacle, onely the sunne absenting, abhorring to see such a death, Supplicium quo nullum maius, opprobrium quo nullū vilius, the graue and hell, yelling out their griefe,
to hear and see this prodigious Tragedy, in a theatre of dead men's bones, covered over with ruthful darkness, Angels, Devils, Rocks, graves, the Whole universe and Creature concurring to this spectacle, only the sun absenting, abhorring to see such a death, Supplicium quo nullum May, opprobrium quo nullū Vilius, the graven and hell, yelling out their grief,
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If this be NONLATINALPHABET glad tidings? as who dare deny it to be, for if Appian writing of the murther of Tully endorsed his letter, NONLATINALPHABET, Carrying good newes to Anthory:
If this be glad tidings? as who Dare deny it to be, for if Appian writing of the murder of Tully endorsed his Letter,, Carrying good news to Anthory:
and seeke to euacuate the crosse of Christ, 1 Cor. 1.17. whereas Christ hath reconciled all things by his crosse, Coloss 1.20. and shine enmity by his body on the crosse, Ephes. 2.16. and the power of God is the preaching of the crosse, 1 Cor. 1.18. The crosse being non patibutum Patientis, sed tribunal Trium phantiss, as Ierome calles it:
and seek to evacuate the cross of christ, 1 Cor. 1.17. whereas christ hath reconciled all things by his cross, Coloss 1.20. and shine enmity by his body on the cross, Ephesians 2.16. and the power of God is the preaching of the cross, 1 Cor. 1.18. The cross being non patibutum Patientis, sed tribunal Trium phantiss, as Jerome calls it:
The crosse of Christ is the onely knowledge of a Christ an, 1 Cor 2.2. The excellencie of his knowledge, Phil. 3.8. The glorie of his knowledge, Gal. 6.14. Which made the Apostle crie out God forbid, that I should glorie in any thing but in the crosse of our Lord Iesus Christ.
The cross of christ is the only knowledge of a christ nias, 1 Cor 2.2. The excellency of his knowledge, Philip 3.8. The glory of his knowledge, Gal. 6.14. Which made the Apostle cry out God forbid, that I should glory in any thing but in the cross of our Lord Iesus christ.
But looke how farre life surpasseth death, so farre is the ioy of the Resurrection aboue the Passion, no tongue can expresse this noble act of the Lord his blessed and triumphant Resurrection, Mori dignatus est ex voluntate, sed resurrexit ex potestate, saith Tertullian; when neither bowells of the earth,
But look how Far life Surpasses death, so Far is the joy of the Resurrection above the Passion, no tongue can express this noble act of the Lord his blessed and triumphant Resurrection, Mori dignatus est ex voluntate, sed resurrexit ex potestate, Says Tertullian; when neither bowels of the earth,
first day of the weeke, best day of the yeere, first houre of the day, at dawning of the dawnie day, Math. 28.1. rising of the sunne, Mark. 16.1. early in the morning, Luk. 24.1. early while it was dark, Iohn 20.1.
First day of the Week, best day of the year, First hour of the day, At dawning of the dawny day, Math. 28.1. rising of the sun, Mark. 16.1. early in the morning, Luk. 24.1. early while it was dark, John 20.1.
and became the first fruites of the dead, 1 Cor. 15.20. first begotten of the dead, Reuel. 1.5. first borne of the dead, Coloss. 1.18. first of those that did arise from the dead, Acts 26.23.
and became the First fruits of the dead, 1 Cor. 15.20. First begotten of the dead, Revel. 1.5. First born of the dead, Coloss. 1.18. First of those that did arise from the dead, Acts 26.23.
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Here is glory, and ioy, and gladtidings, and if euer the soules of the Saints and seruants of God, were transported out of their bodily senses, it should be at this Gospell that I bring vnto you of gladtidings, of great ioy that shall bee to all people, that Christ is risen from the dead,
Here is glory, and joy, and gladtidings, and if ever the Souls of the Saints and Servants of God, were transported out of their bodily Senses, it should be At this Gospel that I bring unto you of gladtidings, of great joy that shall be to all people, that christ is risen from the dead,
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Christ is risen from the dead, and now dieth no more, Christ is risen from the dead, death where is thy sting? graue where is thy victorie? thankes be giuen vnto God, who hath giuen vs victorie by our Lord Iesus Christ.
christ is risen from the dead, and now Dieth no more, christ is risen from the dead, death where is thy sting? graven where is thy victory? thanks be given unto God, who hath given us victory by our Lord Iesus christ.
vnlesse because of the resurrection of his body? Resurrectio Christi complementum omnium promissionum, saith Aquinas, without which, no promise performed, no prophesie fulfilled, no mysterie reuealed, no body redeemed from the power of death, no soule could receiue the Gospell of life;
unless Because of the resurrection of his body? Resurrection Christ complementum omnium promissionum, Says Aquinas, without which, no promise performed, no prophesy fulfilled, no mystery revealed, no body redeemed from the power of death, no soul could receive the Gospel of life;
Christ tooke vpon him the name of the resurrection, Iob. 11.25. gaue no signe but of the resurrection, Math. 12.39. shewed his power, wrought our righteousnesse, by no meanes so euidently as by the resurrection, Rom. 4.25. taught his Disciples, no doctrine so frequently, in 6. Chapters in Mathew, in 5. Marke, in 4. in Luke often in Iohn, mention of his resurrection:
christ took upon him the name of the resurrection, Job 11.25. gave not Signen but of the resurrection, Math. 12.39. showed his power, wrought our righteousness, by no means so evidently as by the resurrection, Rom. 4.25. taught his Disciples, no Doctrine so frequently, in 6. Chapters in Matthew, in 5. Mark, in 4. in Luke often in John, mention of his resurrection:
Please but to walke into the spring Garden of the resurrection the 15. of the 1. Cor. where the Apostle sheweth that if it were not for the resurrection of Christ that are already a sleep are perished, they that are aliue, are in their sinnes,
Please but to walk into the spring Garden of the resurrection the 15. of the 1. Cor. where the Apostle shows that if it were not for the resurrection of christ that Are already a sleep Are perished, they that Are alive, Are in their Sins,
and eares to the deafe, openeth his owne eares, and speech to the dumbe, openeth his owne mouth, he that badde the lame man arise and walke, ariseth from death and walketh,
and ears to the deaf, Openeth his own ears, and speech to the dumb, Openeth his own Mouth, he that bad the lame man arise and walk, arises from death and walks,
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In his birth hee conferred the fellowship of nature, in death, the benefit of grace, in rising, complement of glory, saith Bonauenture. Herein, onely herein he brought defunctis vitam, peccatoribus veniam, Sanctis gloriam:
In his birth he conferred the fellowship of nature, in death, the benefit of grace, in rising, compliment of glory, Says Bonaventure. Herein, only herein he brought defunctis vitam, peccatoribus veniam, Sanctis gloriam:
Surrexit Christus exultet vniuersus mundus, The ioy of this time, like that of the Spouse in the Canticles, which may be applied to Christs resurrection;
Surrexit Christus exultet vniuersus World, The joy of this time, like that of the Spouse in the Canticles, which may be applied to Christ resurrection;
Arise my Loue, my faire one, the winter is past, the raine is oner and gone, the flowers appeare in the earth, the time of the singing of birds is come, the voice of the Turtle is heard in our Land, the Figge-tree putteth forth her greene figges,
Arise my Love, my fair one, the winter is past, the rain is over and gone, the flowers appear in the earth, the time of the singing of Birds is come, the voice of the Turtle is herd in our Land, the Fig tree putteth forth her green figs,
The righteous branch of the root of Iesse hath reflourished, the Lion of the Tribe of Iudah is awakened, our Phenix is risen from his owne ashes, our Eagle renewed his bill, our Ioseph is brought out of prison, our Sampson hath carried away the gates of Assah, our Mordecai is exalted, our Daniel deliuered from the denne, our Ionas is cast vp by the whale, our Lazarus restored to life, our Glory, our Gospell, our Glad tidings, our Christ is risen from the dead.
The righteous branch of the root of Iesse hath reflourished, the lion of the Tribe of Iudah is awakened, our Phoenix is risen from his own Ashes, our Eagl renewed his bill, our Ioseph is brought out of prison, our Sampson hath carried away the gates of Assah, our Mordecai is exalted, our daniel Delivered from the den, our Ionas is cast up by the whale, our Lazarus restored to life, our Glory, our Gospel, our Glad tidings, our christ is risen from the dead.
Let vs then aboue all other meditations reioyce in the knowledge of the Gospell of Christ, and especially in the remembrance of the resurrection of our Lord and Sauiour Iesus Christ, seeing that as the Gospell is the power of God to saluation,
Let us then above all other meditations rejoice in the knowledge of the Gospel of christ, and especially in the remembrance of the resurrection of our Lord and Saviour Iesus christ, seeing that as the Gospel is the power of God to salvation,
so the resurrection, of all other parts, hath manifested the power of our redemption, from the graue, from sinne, from death, from the Deuill. Let vs reioyce in the resurrection of our Lord and Sauiur, seeing by this hee shall raise our vile bodies, to bee like his glorious body. Let vs with all care embrace this faith, seeing the bright morning starre which was darkned by death, hath recouered light, let vs be sure he will bring vs out of darknesse into the light of his countenance. Abraham saw the day of Christs birth, Esay fore saw the day of Christs death, Iob saw the day his dunghill. Let vs beginne the first resurrection from sinne to grace, that wee may be raised from nature to glory. Of all the Feasts of the whole Church in the whole yeere, wee haue none like this:
so the resurrection, of all other parts, hath manifested the power of our redemption, from the graven, from sin, from death, from the devil. Let us rejoice in the resurrection of our Lord and Sauiur, seeing by this he shall raise our vile bodies, to be like his glorious body. Let us with all care embrace this faith, seeing the bright morning star which was darkened by death, hath recovered Light, let us be sure he will bring us out of darkness into the Light of his countenance. Abraham saw the day of Christ birth, Isaiah before saw the day of Christ death, Job saw the day his dunghill. Let us begin the First resurrection from sin to grace, that we may be raised from nature to glory. Of all the Feasts of the Whole Church in the Whole year, we have none like this:
S. Paul giues an iniunction for celebrating of Easter; NONLATINALPHABET Christ our Passeouer is offered for vs, let vs keepe the Feast, our Passeouer, for vs let vs, Nostrum, Nobis, Nos.
S. Paul gives an injunction for celebrating of Easter; christ our Passover is offered for us, let us keep the Feast, our Passover, for us let us, Nostrum, Nobis, Nos.
Let vs then keepe this Feast. Pauls iniunction is an Epistle for this Gospell, of this Feast. All the Saints on earth through the Christian world, keepe this Feast,
Let us then keep this Feast. Paul's injunction is an Epistle for this Gospel, of this Feast. All the Saints on earth through the Christian world, keep this Feast,
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Let vs then obserue these solemnities, in the meditation of this Gospell, with all reuerence to this glad tidings of Christs resurrection. Let vs keepe the feast, not with old leauen, not with the old leauen of malice and wickednesse, but with the vnleauened bread of sinceritie and truth. Let the dead burie their dead; let vs bring forth some fruits of the Gospell, to arise from dead workes, to serue the liuing God.
Let us then observe these solemnities, in the meditation of this Gospel, with all Reverence to this glad tidings of Christ resurrection. Let us keep the feast, not with old leaven, not with the old leauen of malice and wickedness, but with the unleavened bred of sincerity and truth. Let the dead bury their dead; let us bring forth Some fruits of the Gospel, to arise from dead works, to serve the living God.
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Epicures, Basilidians, Sadduces, Saturnians, denie the truth of Christs resurrection: let not vs denie the power. Which we doe if wee bring not forth the fruits of the Gospell, if we cast not off the workes of death and darknesse. Christ appeared first to Mary Magdalen, and sent her to be the first messenger to Peter; Christ to Magdalen, Magdalen to Peter, Magdalen the greatest sinner among women, Peter the greatest sinner among men; Magdalen to Peter, Magdalen cleansed of seuen Deuils, sent to Peter pardoned of three denials. Let Magdalen and Peter preach this to you,
Epicureans, Basilidians, Sadducees, Saturnians, deny the truth of Christ resurrection: let not us deny the power. Which we do if we bring not forth the fruits of the Gospel, if we cast not off the works of death and darkness. christ appeared First to Marry Magdalen, and sent her to be the First Messenger to Peter; christ to Magdalen, Magdalen to Peter, Magdalen the greatest sinner among women, Peter the greatest sinner among men; Magdalen to Peter, Magdalen cleansed of seuen Devils, sent to Peter pardoned of three denials. Let Magdalen and Peter preach this to you,
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or rather Christ himselfe, and this day if ye will heare his voice, harden not your hearts. Beloued, hee that is risen from the graue, is not risen in all your hearts; with the Pharisies yee haue laid a stone, and the Deuill he hath laid the watch, and that heauy graue stone of sinne sealed downe, presseth downe soules:
or rather christ himself, and this day if you will hear his voice, harden not your hearts. beloved, he that is risen from the graven, is not risen in all your hearts; with the Pharisees ye have laid a stone, and the devil he hath laid the watch, and that heavy graven stone of sin sealed down, Presseth down Souls:
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but hath neither hand nor foot to help himselfe, the earths monster, and his owne murtherer. The Gallant like Lazarus in the graue, is fast bound, is close prisoner to his owne clothes.
but hath neither hand nor foot to help himself, the earth's monster, and his own murderer. The Gallant like Lazarus in the graven, is fast bound, is close prisoner to his own clothes.
yet no man sleepes longer, either fettered with hopes, or ensnared by fancie, or bewitched by fau•ur, but beginning with false footing, fals, and lies by it.
yet no man sleeps longer, either fettered with hope's, or Ensnared by fancy, or bewitched by fau•ur, but beginning with false footing, falls, and lies by it.
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The plaine Country man riseth vp early, goeth late to bed, eateth the bread of carefulnesse, obserueth how dearth ariseth, but for other rising, he beleeues it is enough if hee shall rise at the last day.
The plain Country man Riseth up early, Goes late to Bed, Eateth the bred of carefulness, observeth how dearth arises, but for other rising, he believes it is enough if he shall rise At the last day.
he is the States Treasurer, and the Lands Pillar, and sure the Citizens rising would be blessed if hi• staires were not crooked. We our selues that preach the resurrection, cannot rise,
he is the States Treasurer, and the Lands Pillar, and sure the Citizens rising would be blessed if hi• stairs were not crooked. We our selves that preach the resurrection, cannot rise,
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because we will not heare our selues. The Church as well as Church-yard is full of dead bodies: willingly would many of vs rise, though by Simon Magus acquaintance:
Because we will not hear our selves. The Church as well as Churchyard is full of dead bodies: willingly would many of us rise, though by Simon Magus acquaintance:
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and worse then Magdalen, neuer preached since their resurrection. Beloued, these are not the fruits of the Gospell, not the fruits of the resurrection. I am no Satyre, nor this place a Pasquill: I acknowledge many,
and Worse then Magdalen, never preached since their resurrection. beloved, these Are not the fruits of the Gospel, not the fruits of the resurrection. I am no Satire, nor this place a Pasquill: I acknowledge many,
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yet be there not in this Auditorie, that would be more heartily inflamed with some other Gospell then this Gospell, some other doctrine then this of the Resurrection? Som• 〈 ◊ 〉 Ca•iz 〈 … 〉 would willingly heare this Tex• pra••ised, Owe noth••• to any man but loue:
yet be there not in this Auditory, that would be more heartily inflamed with Some other Gospel then this Gospel, Some other Doctrine then this of the Resurrection? Som• 〈 ◊ 〉 Ca•iz 〈 … 〉 would willingly hear this Tex• pra••ised, Owe noth••• to any man but love:
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Some grea• Lawyers desire to heare this Text pressed, The Law is good, if a man vse it lawfully, 1. Tim. 1.8. but some poore Clients this Text opened, Brethren, there is vtterly a fault among you, that yee goe to law one with another, 1. Cor 6.7. The Glutton would no Text but this, Goe eat of the fat, and drinke of the sweet, Nehemiah 8.10. The I surer none but this Text, A wise man put out his Talents to vse, Mat. 25.14. The Country man would heare the Citie and Countrey compared to Pharaohs fat and leane kine, the one deuouring the other.
some grea• Lawyers desire to hear this Text pressed, The Law is good, if a man use it lawfully, 1. Tim. 1.8. but Some poor Clients this Text opened, Brothers, there is utterly a fault among you, that ye go to law one with Another, 1. Cor 6.7. The Glutton would no Text but this, Go eat of the fat, and drink of the sweet, Nehemiah 8.10. The I Surer none but this Text, A wise man put out his Talents to use, Mathew 25.14. The Country man would hear the city and Country compared to Pharaohs fat and lean kine, the one devouring the other.
The Citizen and Countrey man would heare that Christ was first persecuted by the Court, at his birth by Herod and his Court, at his death by P•late and his Court.
The Citizen and Country man would hear that christ was First persecuted by the Court, At his birth by Herod and his Court, At his death by P•late and his Court.
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And he is bound to preach this, for how can he preach vnlesse he be maintained? and bound because hee heareth God curse where man denieth tithe. Reade when you come home, with horrour, Mal. 3.8. Will a man rob God? yet yee haue robbed mee, saith the Lord.
And he is bound to preach this, for how can he preach unless he be maintained? and bound Because he hears God curse where man Denieth tithe. Read when you come home, with horror, Malachi 3.8. Will a man rob God? yet ye have robbed me, Says the Lord.
It is a speech to men to edification, exhortation, comfort, 1 Cor. 14.3. Preaching is the cesterne to conuay life and beleefe to the soule, the knife to diuide the Scripture, the key of the Kingdome of heauen, a fire, Ier. 23.29. a power, Rom. 1.16. a hammer, Ier. 23.29. a shower, Esay 55.11. a sword, euen the sword of the spirit, Ephes. 6.17. A sword sharper then a two-edged sword, Heb. 4.12. The Proclamation which the Lord hath vsed by the mouth of all his holy Prophets since the world beganne, whereby God hath euer selected a vocation of men, to deale betwixt God and man, whose preaching in their ministerie is aboue all other Oratorie, as the Schooles obserue, Dicere infra, Docere circa, Predicare supra:
It is a speech to men to edification, exhortation, Comfort, 1 Cor. 14.3. Preaching is the cistern to convey life and belief to the soul, the knife to divide the Scripture, the key of the Kingdom of heaven, a fire, Jeremiah 23.29. a power, Rom. 1.16. a hammer, Jeremiah 23.29. a shower, Isaiah 55.11. a sword, even the sword of the Spirit, Ephesians 6.17. A sword sharper then a two-edged sword, Hebrew 4.12. The Proclamation which the Lord hath used by the Mouth of all his holy prophets since the world began, whereby God hath ever selected a vocation of men, to deal betwixt God and man, whose preaching in their Ministry is above all other Oratory, as the Schools observe, Dicere infra, Docere circa, Predicare supra:
Wee speake of things beneath vs, our teaching is of those things about vs, but preaching is of things aboue vs. In the Primitiue world the first borne was the Priest and Preacher to the familie.
we speak of things beneath us, our teaching is of those things about us, but preaching is of things above us In the Primitive world the First born was the Priest and Preacher to the family.
The Lord neuer intended his word should be laid vp only as the Tables of Moses, or the sword of Godliah, or the Kings Treasurie in the Temple, but ordained an Eccl•siasticall Hierarchie for his Church by a Tribe of his chusing, to breake the bread of life to his chosen. Aaron so honored with the Miter, Censor, Altar, Crowne, royall roabes, and miraculous rod, he and his Tribe were inioyned by God to teach Iacob his iudgements,
The Lord never intended his word should be laid up only as the Tables of Moses, or the sword of Godliah, or the Kings Treasury in the Temple, but ordained an Eccl•siasticall Hierarchy for his Church by a Tribe of his choosing, to break the bred of life to his chosen. Aaron so honoured with the Miter, Censor, Altar, Crown, royal robes, and miraculous rod, he and his Tribe were enjoined by God to teach Iacob his Judgments,
and Israel his Lawes, Deut. 33.10. The very forme of our preaching was practised by the Leuites vnder the Law, Nehemiah 8. verse 2. The meeting of the Congregation, verse 3. Place in the street neere the water gate, 4. Esra the Priest stood in a Pulpit made of wood, 6. His Praier before Sermon, the Prophets Amen, 5. His opening the booke, 8. His reading the Text, opening the meaning, giuing the sense, causing them to vnderstand.
and Israel his Laws, Deuteronomy 33.10. The very Form of our preaching was practised by the Levites under the Law, Nehemiah 8. verse 2. The meeting of the Congregation, verse 3. Place in the street near the water gate, 4. Ezra the Priest stood in a Pulpit made of wood, 6. His Prayer before Sermon, the prophets Amen, 5. His opening the book, 8. His reading the Text, opening the meaning, giving the sense, causing them to understand.
And as large was the execution, for they preached in euery City, Acts 15.21. in euery Church, Acts 19.23. in euery place, Mark, 16.20. at euery time, in season, out of season, 2 Tim. 4.2. to euery creature vnder heauen, Mark. 16.15. The Gospell was thus generally preached, and to the end of the world must be preached.
And as large was the execution, for they preached in every city, Acts 15.21. in every Church, Acts 19.23. in every place, Mark, 16.20. At every time, in season, out of season, 2 Tim. 4.2. to every creature under heaven, Mark. 16.15. The Gospel was thus generally preached, and to the end of the world must be preached.
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From which word preached, as out of a fountaine, ariseth this streame of Doctrine: The preaching of the Gospell is both the especiall ordinance, and great blessing of God.
From which word preached, as out of a fountain, arises this stream of Doctrine: The preaching of the Gospel is both the especial Ordinance, and great blessing of God.
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A light indeede, to them that sate in darknesse, where the Prince of darknesse, and power of darknesse, and workes of darknesse, and shadow of death, did ouerwhelme them.
A Light indeed, to them that sat in darkness, where the Prince of darkness, and power of darkness, and works of darkness, and shadow of death, did overwhelm them.
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There neuer was so great miserie in Israel, as when no Prophet to teach them. Three especiall remarkable wants, all harbingers of woe to Israel: No Smith in Israel, 1 Sam. 13.19. No King in Israel, Iudges 18.1. No Priest in Israel, 2 Chron. 15.3.
There never was so great misery in Israel, as when no Prophet to teach them. Three especial remarkable Wants, all harbingers of woe to Israel: No Smith in Israel, 1 Sam. 13.19. No King in Israel, Judges 18.1. No Priest in Israel, 2 Chronicles 15.3.
the last of all the rest most miserable. As dolefull, as fearfull, is Dauids complaint of that time, Wee see no tokens, there is no Prophet more, no man of God in the Land, no man that vnderstandeth any more, no teaching, no Law, no peace, no God among them, because no Priest among them.
the last of all the rest most miserable. As doleful, as fearful, is David complaint of that time, we see no tokens, there is no Prophet more, no man of God in the Land, no man that understandeth any more, no teaching, no Law, no peace, no God among them, Because no Priest among them.
NONLATINALPHABET: All things ouerthwart, declining, crooked, nay cursed. The word therefore is a light vnto our feet, and a lampe to our paths, and the preaching of this word so necessary, that as without hearing no beleeuing, so no hearing without preaching, Rom. 10 14. And where no preaching, the people perish, Pro. 29.18. I denie not that reading is a blessed exercise, and blessed is he that readeth, Reuel. 1.3. A great part of S. Austins conuersion is imputed to his reading of a place of Scripture: but sure I am, that the Promise is annexed to preaching; and S. Austin confesseth, that by S. Ambrose preaching he was especially conuerted.
: All things overthwart, declining, crooked, nay cursed. The word Therefore is a Light unto our feet, and a lamp to our paths, and the preaching of this word so necessary, that as without hearing no believing, so no hearing without preaching, Rom. 10 14. And where no preaching, the people perish, Pro 29.18. I deny not that reading is a blessed exercise, and blessed is he that readeth, Revel. 1.3. A great part of S. Austins conversion is imputed to his reading of a place of Scripture: but sure I am, that the Promise is annexed to preaching; and S. Austin Confesses, that by S. Ambrose preaching he was especially converted.
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It was preaching rather then baptizing, wherein our Sauiour was exercised, Iohn 4.2. Fecit mira, dixit multa, saith Bernard; hee wrought miracles, hee spake Oracles. But as if hee had onely come to the world to preach, he proclaimes himselfe, Luk. 4.18.19. The spirit of the Lord is vpon mee, and hath anointed mee to preach, to preach the Gospell to the poore, to preach deliuerance to the captiues, to preach the acceptable yeere of the Lord.
It was preaching rather then baptizing, wherein our Saviour was exercised, John 4.2. Fecit mira, dixit Multa, Says Bernard; he wrought Miracles, he spoke Oracles. But as if he had only come to the world to preach, he proclaims himself, Luk. 4.18.19. The Spirit of the Lord is upon me, and hath anointed me to preach, to preach the Gospel to the poor, to preach deliverance to the captives, to preach the acceptable year of the Lord.
and died, and compassed sea and land, for the obtaining of this Iewell; and in that Infancie of the Church, hauing found preaching, though as the Wise men Christ in the cratch, they adored it.
and died, and compassed sea and land, for the obtaining of this Jewel; and in that Infancy of the Church, having found preaching, though as the Wise men christ in the cratch, they adored it.
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The Ecclesiasticall Storie is plentifull herein, not to bring forth in this Sunshine the sacred Lampes burning in those golden candlestickes, Polycarpus, Ignatius, and Clemens, and those many Disciples of the Disciples of the Lord.
The Ecclesiastical Story is plentiful herein, not to bring forth in this Sunshine the sacred Lamps burning in those golden candlesticks, Polycarp, Ignatius, and Clemens, and those many Disciples of the Disciples of the Lord.
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Iustin Martyr records in his time holy meetings, reading, preaching, an houre euery Sabaoth. Tertullian testifieth, that all the meetings of Christians were celebrated with holy Sermons.
Justin Martyr records in his time holy meetings, reading, preaching, an hour every Sabaoth. Tertullian Testifieth, that all the meetings of Christians were celebrated with holy Sermons.
& at the length great was the multitude of the Preachers, the Gospell deliuered euery where by preaching, as by the only means to bring saluation. And sure if any part of the Gospell might haue beene deliuered sufficiently without preaching, NONLATINALPHABET, this Gospell, the Gospell of the resurrection might;
& At the length great was the multitude of the Preachers, the Gospel Delivered every where by preaching, as by the only means to bring salvation. And sure if any part of the Gospel might have been Delivered sufficiently without preaching,, this Gospel, the Gospel of the resurrection might;
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by tasting, they ministred, and he tasted broiled fish; by the touch, Thomas doubted, and the Lord constrained him to touch his wounds; by the smell, the Lord breathed on them,
by tasting, they ministered, and he tasted broiled Fish; by the touch, Thomas doubted, and the Lord constrained him to touch his wounds; by the smell, the Lord breathed on them,
Nature seekes but to sense, the fiue senses fiue porches of Natures Palace. In euery sense the Resurrection of Christ proclaimed, that NONLATINALPHABET, this Gospell must be preached.
Nature seeks but to sense, the fiue Senses fiue Porches of Nature's Palace. In every sense the Resurrection of christ proclaimed, that, this Gospel must be preached.
When no circumstance of time, or place, or person, vnmanifested, appearing the day of his resurrection early in the morning, late at night, both times of day;
When no circumstance of time, or place, or person, unmanifested, appearing the day of his resurrection early in the morning, late At night, both times of day;
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to the Disciples abroad and in the house, both places; to Souldiers and Apostles, both conditions; Iewes and Gentiles, both religions; men and women, both sexes; liuing and dead, both estates;
to the Disciples abroad and in the house, both places; to Soldiers and Apostles, both conditions; Iewes and Gentiles, both Religions; men and women, both sexes; living and dead, both estates;
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when friends, fo••, Disciples, strangers, Angels, Deuils, bare witnesse, and graues opened their mouthes to proclaime this point, yet NONLATINALPHABET,
when Friends, fo••, Disciples, Strangers, Angels, Devils, bore witness, and graves opened their mouths to proclaim this point, yet,
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after the horrour of the Earth-quake, rolling the stone, seeing the clothes, hearing the Angell, witnesse of the women, satisfying Thomas, eating, speaking, walking, breathing on them, breaking bread with them, bodily presence 40. dayes among them, hauing beene seene to more then 500. at once, 11. Disciples being witnesses of this, another must be added to be witnesse to preach the resurrection, not caeterorum tantum, sed resurrectionis testem, saith Chrysostome. So necessarie is preaching the Gospell, no Gospell without preaching.
After the horror of the Earthquake, rolling the stone, seeing the clothes, hearing the Angel, witness of the women, satisfying Thomas, eating, speaking, walking, breathing on them, breaking bred with them, bodily presence 40. days among them, having been seen to more then 500. At once, 11. Disciples being Witnesses of this, Another must be added to be witness to preach the resurrection, not caeterorum Tantum, sed resurrectionis Testimony, Says Chrysostom. So necessary is preaching the Gospel, no Gospel without preaching.
Let vs then embrace the preaching of the Gospell with gladnes, as that which is able to saue our soules at the great day, the kingdome of God, by the preaching of the Gospell is among vs, let him that hath an eare heare what the Spirit saith, Were the things of the Law honourable? Hos. 8.12.
Let us then embrace the preaching of the Gospel with gladness, as that which is able to save our Souls At the great day, the Kingdom of God, by the preaching of the Gospel is among us, let him that hath an ear hear what the Spirit Says, Were the things of the Law honourable? Hos. 8.12.
How much more should the gracious word brought vnto vs, by the preaching of the Gospell: Was the second person of the Trinitie called the Word, and that Word made flesh;
How much more should the gracious word brought unto us, by the preaching of the Gospel: Was the second person of the Trinity called the Word, and that Word made Flesh;
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and the third person the holy Ghost came downe in tongues of fire, and those tongues only giuen to preach that word, how then should our harts burne within vs, to enflame vs to the desire of these spirituall things? It is much that Enoch and Elias both Preachers, of all other were taken vp to heauen, that Lot and Noah both Preachers, of all other were saued from the double deluge of fire and water, that Moses & Elias both Preachers of all sorts of men vnder the Law, were chose to be with Christ in his transmigration, that kings haue beene Preachers Melehisedech a King Priest, Dauid a King Prophet, Salomon a King Preacher.
and the third person the holy Ghost Come down in tongues of fire, and those tongues only given to preach that word, how then should our hearts burn within us, to inflame us to the desire of these spiritual things? It is much that Enoch and Elias both Preachers, of all other were taken up to heaven, that Lot and Noah both Preachers, of all other were saved from the double deluge of fire and water, that Moses & Elias both Preachers of all sorts of men under the Law, were chosen to be with christ in his transmigration, that Kings have been Preachers Melehisedech a King Priest, David a King Prophet, Solomon a King Preacher.
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But that which is aboue all, is that Christ Iesus that came into the world to saue sinners, that came to enrich it with his grace, to confirme it by his example, to redeeme it with his bloud, came to instruct it with his doctrine, and to preach this Gospell. For his sake, wee therefore as Pilgrimes, and strangers, beseech you that yee receiue not the word of God this grace of God in vaine:
But that which is above all, is that christ Iesus that Come into the world to save Sinners, that Come to enrich it with his grace, to confirm it by his Exampl, to Redeem it with his blood, Come to instruct it with his Doctrine, and to preach this Gospel. For his sake, we Therefore as Pilgrims, and Strangers, beseech you that ye receive not the word of God this grace of God in vain:
By the tender mercie of God wee beseech you, though yee deny the dignitie of preaching, yet acknowlege the power that hath called you to this inestimable light.
By the tender mercy of God we beseech you, though ye deny the dignity of preaching, yet acknowledge the power that hath called you to this inestimable Light.
Saint Peter tells vs of NONLATINALPHABET, subiection of the people to the Pastor; and Saint Paul of NONLATINALPHABET, the authoritie of the Pastor ouer the people, I presse neither,
Saint Peter tells us of, subjection of the people to the Pastor; and Saint Paul of, the Authority of the Pastor over the people, I press neither,
but I call for the acknowledgment of the power of preaching: Paul warns frequently that they dispise not Timothy, obey them ouer you, they are worthy of double honor that are ouer you haue them in singular loue, and esteeme them highly that are oure you in the Lord, by authoritie this may bee exacted, but better by charitie to bee expected. Miserable men!
but I call for the acknowledgment of the power of preaching: Paul warns frequently that they despise not Timothy, obey them over you, they Are worthy of double honour that Are over you have them in singular love, and esteem them highly that Are our you in the Lord, by Authority this may be exacted, but better by charity to be expected. Miserable men!
wormes and no men, what are wee? clods of earth, clothed with infirmitie, and mortalitie as ye are, peeces of clay hewen out of the same pit as yee are, wee are but fragments of men, tinkling cimballs, broken cesternes, corruption equally acquainted with vs as you: yet wee are the Embassadors of Christ, his strength is in our weakenesse, and he that hath said dispise not prophesie, hath enioyned not to dispise Timothy. Beloued, it yee desire saluation, dispise not Preachers, nor preaching, I neede not vrge this in this City, where the Lord hath as many acres of good Christians,
worms and no men, what Are we? clods of earth, clothed with infirmity, and mortality as you Are, Pieces of clay hewn out of the same pit as ye Are, we Are but fragments of men, tinkling cymbals, broken cisterns, corruption equally acquainted with us as you: yet we Are the ambassadors of christ, his strength is in our weakness, and he that hath said despise not prophesy, hath enjoined not to despise Timothy. beloved, it ye desire salvation, despise not Preachers, nor preaching, I need not urge this in this city, where the Lord hath as many acres of good Christians,
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as in any such quantitie of earth in Christendome, yet if as in Iob, so in this assembly now the sonnes of God are come to present themselues before the Lord there be a Sathan here,
as in any such quantity of earth in Christendom, yet if as in Job, so in this assembly now the Sons of God Are come to present themselves before the Lord there be a Sathan Here,
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so heere, any sonne of perdition that is a scorner of Preachers, into whose loathsome body Rabshekah is stolne from hell, filling his mouth with blasphemie, against Gods ministerie. Let him know that Ieroboam a kings hand was withered, when hee onely would lay hold on a Prophet: that 2. Captaines, 2. fifties fired from heauen when they onely would apprehend a Prophet: 42. children torne in peeces, by wilde beares, who only as children mocked a Prophet: 250. deuoured by fire, Corah and all his complices, the men, houses, goods, all deuoured by the earth, who onely rebelled againsta Prophet: Nay Miriam a holy women, stroken with a loathsome leprosie onely for a murmure against a Prophet. Neither King,
so Here, any son of perdition that is a scorner of Preachers, into whose loathsome body Rabshekah is stolen from hell, filling his Mouth with blasphemy, against God's Ministry. Let him know that Jeroboam a Kings hand was withered, when he only would lay hold on a Prophet: that 2. Captains, 2. fifties fired from heaven when they only would apprehend a Prophet: 42. children torn in Pieces, by wild bears, who only as children mocked a Prophet: 250. devoured by fire, Corah and all his accomplices, the men, houses, goods, all devoured by the earth, who only rebelled againsta Prophet: Nay Miriam a holy women, stroken with a loathsome leprosy only for a murmur against a Prophet. Neither King,
nor Priest, neither Iudge, nor Militarie man, neither Captaine, not Souldier, neither man, not woman, neither women, nor children, haue escaped vengeance fot wronging Prophets: and as if all Gods creatures were ready nor onely to assist them,
nor Priest, neither Judge, nor Military man, neither Captain, not Soldier, neither man, not woman, neither women, nor children, have escaped vengeance fot wronging prophets: and as if all God's creatures were ready nor only to assist them,
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Crooping Rauens fed Elias a Prophet, raging Lyons preserued Damelia Prophet: Aues pascunt ferae parcunt, homines seuint, faith Chrysostome. Beloued, I onely cast this, dart, at the desperate Atheist, who contemnes preaching,
Crooping Ravens fed Elias a Prophet, raging Lyons preserved Damelia Prophet: Aues pascunt ferae parcunt, homines seuint, faith Chrysostom. beloved, I only cast this, dart, At the desperate Atheist, who contemnes preaching,
and is onely wittie in this kinde of wickednesse. Let it bee your care, yee watchfull Senators of this great Citty to giue all encouragement to this holy exercise,
and is only witty in this kind of wickedness. Let it be your care, ye watchful Senators of this great city to give all encouragement to this holy exercise,
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when it was threatned by some popish Courtiers, in the siry raigne of Queene Mary that the Court should be remooued from the City, which would cause the Cities pouertie, it was nobly and resolutely answered by the Lord-maior, they feared not,
when it was threatened by Some popish Courtiers, in the siry Reign of Queen Marry that the Court should be removed from the city, which would cause the Cities poverty, it was nobly and resolutely answered by the Lord-mayor, they feared not,
it were a blessed suite that in your plantation of IRELAND that Land of IRE, where Gods wrath hath abounded for the want of the Gospell, yee endeauoured by those reuerend Byshops that his sacred Maiestie placeth there tosettle faithfull, painefull Preachers, in your new Citties:
it were a blessed suit that in your plantation of IRELAND that Land of IRE, where God's wrath hath abounded for the want of the Gospel, ye endeavoured by those reverend Bishops that his sacred Majesty places there tosettle faithful, painful Preachers, in your new Cities:
Lawyers may watch ouer and deuour your states; Phisitians watch ouer and destroy your healths: Only preaching is able to saue your soules. All ha•e neede of this:
Lawyers may watch over and devour your states; Physicians watch over and destroy your healths: Only preaching is able to save your Souls. All ha•e need of this:
Sit ye idle in the market, idle in the vineyard, idle in the Temple? The trumpe of an Archangell will terrisie you, the song of mercy shall be silenced, the voice of the Turtle shall cease:
Fit you idle in the market, idle in the vineyard, idle in the Temple? The trump of an Archangel will terrify you, the song of mercy shall be silenced, the voice of the Turtle shall cease:
and the life, and you partake those things, which the Angells desire to looke into, and are neuer satisfied with looking therein, 1 Pet. 1.2. wherefore I beseech you, Blessed and Beloued, by the care yee haue of your owne soules, by your hope of saluation, by all the mercies of God, by all the merits of Christ Iesus, by his agony and bloudy sweate, by his crosse and passion, by his pretious death and buriall, by his glorious resurrection, & ascension, let not your preaching of life, be the sauour of death.
and the life, and you partake those things, which the Angels desire to look into, and Are never satisfied with looking therein, 1 Pet. 1.2. Wherefore I beseech you, Blessed and beloved, by the care ye have of your own Souls, by your hope of salvation, by all the Mercies of God, by all the merits of christ Iesus, by his agony and bloody sweat, by his cross and passion, by his precious death and burial, by his glorious resurrection, & Ascension, let not your preaching of life, be the savour of death.
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Let at length preaching, purge your streets of vnlawfull-gaine, clense your shoppes of deceit, melt your salse ballances, quench your lust, coole your lusts, abate your pride, asswage your malice, confound your couetous vicious deuises; that you may be restored to righteousnes, and holinesse, to the Image of him that hath called you:
Let At length preaching, purge your streets of vnlawfull-gaine, cleanse your shops of deceit, melt your salse balances, quench your lust, cool your Lustiest, abate your pride, assuage your malice, confound your covetous vicious devises; that you may be restored to righteousness, and holiness, to the Image of him that hath called you:
There was light in Goshen, when darkenesse in all Egypt: that was strange, but there was darkenesse in the Temple, when all the earth was full of glory. Glory in the earth, in the whole earth, the whole earth full of glory, and the Temple full of smoake, it is more strange then that in Sodome, a iust man was found,
There was Light in Goshen, when darkness in all Egypt: that was strange, but there was darkness in the Temple, when all the earth was full of glory. Glory in the earth, in the Whole earth, the Whole earth full of glory, and the Temple full of smoke, it is more strange then that in Sodom, a just man was found,
when in Ierusalem there was not one good man. Darknesse in the Temple, when light in all the world? If the eye be darke how great is that darknesse? Origen tells vs, this was a manifestation of the preaching of the Gospell, to the Gentiles, and a blinding of the eyes of the Iewes. But our Sauiour was sent rather to the Iewes then Gentiles, I am not sent but to the lost sheepe of the house of Israell, go not into the Gentiles, but to the lost sheepe of the house of Israell, here is that light as in the Temple, and darknesse ouer all the earth,
when in Ierusalem there was not one good man. Darkness in the Temple, when Light in all the world? If the eye be dark how great is that darkness? Origen tells us, this was a manifestation of the preaching of the Gospel, to the Gentiles, and a blinding of the eyes of the Iewes. But our Saviour was sent rather to the Iewes then Gentiles, I am not sent but to the lost sheep of the house of Israel, go not into the Gentiles, but to the lost sheep of the house of Israel, Here is that Light as in the Temple, and darkness over all the earth,
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and cruell habitation? How shall this Gospell bee preached throughout the world, when the Gentiles the greatest part of the world were denied the Gospell? Saint Hierome answereth that the Lord would not partake the Gospell to the Gentiles, before it had beene offered the Iewes;
and cruel habitation? How shall this Gospel be preached throughout the world, when the Gentiles the greatest part of the world were denied the Gospel? Saint Jerome Answers that the Lord would not partake the Gospel to the Gentiles, before it had been offered the Iewes;
The Iewes indeede had a light and whether this light were the seate of the Church, or scepter of the Kingdome, or Law of Moses proper it was to the Iewes.
The Iewes indeed had a Light and whither this Light were the seat of the Church, or sceptre of the Kingdom, or Law of Moses proper it was to the Iewes.
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quare magis per stellam, saith Chrysostome, as the mother of Sisera answereth her selfe so doth he, the star was as fit a signe for the Magi as the lambe for the Shepheards, the lambe was borne, Shepheards are first told, of the lambe among the Iewes: the light of Israell appeared, men in the starres are directed by this star, Christ Iesus is the bright morning star, Reu. 22.16. hee must be the light of the Gentiles, Lucerna Moses, Lucifer Christus, Iohannes vox, Christus verlū:
quare magis per Stellam, Says Chrysostom, as the mother of Sisera Answers her self so does he, the star was as fit a Signen for the Magi as the lamb for the Shepherds, the lamb was born, Shepherds Are First told, of the lamb among the Iewes: the Light of Israel appeared, men in the Stars Are directed by this star, christ Iesus is the bright morning star, Reu. 22.16. he must be the Light of the Gentiles, Lucerne Moses, Lucifer Christus, Iohannes vox, Christus verlū:
Moses was enough for Ierusalem, the Church of the Iewes the daystar must be the light of the Gentiles, Iohn Baptist the voice enough for the wildernesse, Christ the Word preached through the world. Ante resurrectionem, ne abteritis post resurrectionem, ite predicate, before the resurrection, this commandement go not into the way of the Gentiles, after, go teach all nations: This text is then the prophesie of the generall preaching of the Gospell after the resurrection.
Moses was enough for Ierusalem, the Church of the Iewes the daystar must be the Light of the Gentiles, John Baptist the voice enough for the Wilderness, christ the Word preached through the world. Ante resurrectionem, ne abteritis post resurrectionem, item predicate, before the resurrection, this Commandment go not into the Way of the Gentiles, After, go teach all Nations: This text is then the prophesy of the general preaching of the Gospel After the resurrection.
the Greeke Fathers, and of the latine, Bede, Aquinas, and others, expound this of Christ being driuen from the Iewes, he healed the Gentiles blinde from their birth.
the Greek Father's, and of the latin, Bede, Aquinas, and Others, expound this of christ being driven from the Iewes, he healed the Gentiles blind from their birth.
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Before, Abrahams buriall place, was purchased of a stranger, a Gentile; the place to build the Temple bought of a stranger a Gentile, the field on which the Iewes bestowed Iudas 30. peeces, was bought to bury strangers Gentiles, Iob from Hus, Ruth from Moab, Rahab from Iericho, Salomons wife from Egipt, the famous Queene from Sheba, first fruites of the Gentiles; the Wisemen that came to Christ, the Centurion the honourable Souldier, Zacheus the great Vsurer, Stephen the first Martyr, Cornelius the Captaine, Simon the Tanner, Queene of Candaces Eunuch, were all Gentiles.
Before, Abrahams burial place, was purchased of a stranger, a Gentile; the place to built the Temple bought of a stranger a Gentile, the field on which the Iewes bestowed Iudas 30. Pieces, was bought to bury Strangers Gentiles, Job from Hus, Ruth from Moab, Rahab from Jericho, Solomon's wife from Egypt, the famous Queen from Sheba, First fruits of the Gentiles; the Wise men that Come to christ, the Centurion the honourable Soldier, Zacchaeus the great Usurer, Stephen the First Martyr, Cornelius the Captain, Simon the Tanner, Queen of Candace's Eunuch, were all Gentiles.
I deny not but some parts of the Gospell were knowne, to the heathen before they were preached, that Christ should be borne, the Sibills foretold it, that hee should bee the Redeemer, Tully de diuinatione:
I deny not but Some parts of the Gospel were known, to the heathen before they were preached, that christ should be born, the Sibills foretold it, that he should be the Redeemer, Tully de divination:
Of the Innocents, Macrobius in his Saturnals: that Christ was the word, Plato in Timaeo: that by this word all things were made, Amitius the Platonist acknowledgeth:
Of the Innocents, Macrobius in his saturnals: that christ was the word, Plato in Timaeo: that by this word all things were made, Amitius the Platonist acknowledgeth:
But this was not enough, our Sauiour that would haue all men saued, and to come to the knowledge of the truth, would haue all the ends of the world to heare of the saluation of our God.
But this was not enough, our Saviour that would have all men saved, and to come to the knowledge of the truth, would have all the ends of the world to hear of the salvation of our God.
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Peter into Antiochia, Iohn into Asia, Iames to Syria, Andrew to Scithia, Phillip into Gallia, Thomas into Parthia, Bartholomew into Armenia, Mathew in Ethiopia, and Simon Zelotes into Mesopotamia, and vnto this Land, NONLATINALPHABET, either Saint Paul as Theodoret affirmes,
Peter into Antiochia, John into Asia, James to Syria, Andrew to Scythia, Philip into Gallia, Thomas into Parthia, Bartholomew into Armenia, Matthew in Ethiopia, and Simon Zealots into Mesopotamia, and unto this Land,, either Saint Paul as Theodoret affirms,
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So that it is not only as the Psalmist sang, Praise the Lord ye house of Leui, praise yee house of Aaron, praise the Lord yee house of Israell, but praise the Lord all yee Nations, praise him all yee Gentiles, all they that feare the Lord praise the Lord in all places of his Dominion, praise the Lord, for the sound of the Gospell is gone out into all the earth,
So that it is not only as the Psalmist sang, Praise the Lord you house of Levi, praise ye house of Aaron, praise the Lord ye house of Israel, but praise the Lord all ye nations, praise him all ye Gentiles, all they that Fear the Lord praise the Lord in all places of his Dominion, praise the Lord, for the found of the Gospel is gone out into all the earth,
and the preaching thereof vnto the ends of the world, from which light of the Gentiles, we gather this light of Doctrine, That all the world shall see the saluation of our God;
and the preaching thereof unto the ends of the world, from which Light of the Gentiles, we gather this Light of Doctrine, That all the world shall see the salvation of our God;
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the Reason, because hee will haue all inexcusable, send to al, come to all, preach to all, in all places of his Dominions: It was his Law in Deut. 10. that no Citty should be destroyed before he offered Peace vnto it,
the Reason, Because he will have all inexcusable, send to all, come to all, preach to all, in all places of his Dominions: It was his Law in Deuteronomy 10. that no city should be destroyed before he offered Peace unto it,
and though hee alwaies haue his iudgement ready, his bow bent, his arrowes prepared, his sword sheathed, his cuppe mingled, his weapons burnished, yet before his storme of iudgement, he sends a showre of mercy, warning before woe: Euen Niniueh, and Tyrus, and Babylon, and Sodome had warning;
and though he always have his judgement ready, his bow bent, his arrows prepared, his sword sheathed, his cup mingled, his weapons burnished, yet before his storm of judgement, he sends a shower of mercy, warning before woe: Even Nineveh, and Tyre, and Babylon, and Sodom had warning;
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before hee will iudge the world with righteousnesse, he will shew them the light of his countenance, his way shall bee knowne vpon earth, his sauing health among all nations: But is this fulfilled, it was Dauids prophesie, their sound is gone into all Lands, Psalm. 19.5. Esayes proclamation, Hearken ô yee Iles, heare yee people that dwell from farre. Esay 49.1. Christs iniunction, Go teach all nations, Math. 28.20. Remission of sinnes shall be preached to all nations, Luk. 24.47 they preached euery where, Mark. 16.20 It is true, Quoad ad vitam creauit, ad veniamre dimere voluit.
before he will judge the world with righteousness, he will show them the Light of his countenance, his Way shall be known upon earth, his Saving health among all Nations: But is this fulfilled, it was David prophesy, their found is gone into all Lands, Psalm. 19.5. Isaiah proclamation, Harken o ye Isles, hear ye people that dwell from Far. Isaiah 49.1. Christ injunction, Go teach all Nations, Math. 28.20. Remission of Sins shall be preached to all Nations, Luk. 24.47 they preached every where, Mark. 16.20 It is true, Quoad ad vitam creauit, ad veniamre dimere voluit.
I will poure my Spirit (saith God) vpon all flesh, and againe, all flesh shall see the saluation of God, and all the ends of the world haue seene the saluation of our God.
I will pour my Spirit (Says God) upon all Flesh, and again, all Flesh shall see the salvation of God, and all the ends of the world have seen the salvation of our God.
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Chrysostome, Euthimius, Theophilact, Euscbius, Anselme affirme this generall publication, and Chrysostome vpon Math, thinketh it was accomplished before Ierusalem was demolished.
Chrysostom, Euthimius, Theophilact, Eusebius, Anselm affirm this general publication, and Chrysostom upon Math, Thinketh it was accomplished before Ierusalem was demolished.
But Origen, and Ierome, and Ambrose, and Austin. and Gregory, and Bede, and the Authour of the imperfect worke vpon Mathew, and most of the Moderne, thinke that this Gospell was not then,
But Origen, and Jerome, and Ambrose, and Austin. and Gregory, and Bede, and the Author of the imperfect work upon Matthew, and most of the Modern, think that this Gospel was not then,
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Cyrill, Damascene, Theodoret, expound those places, non adhuc esse vniuersalitatem praedicationis, sed esse implendā hanc vaticinationē successione temporis:
Cyril, Damascene, Theodoret, expound those places, non Adhoc esse vniuersalitatem praedicationis, sed esse implendan hanc vaticinationē succession Temporis:
Austin to this purpose, verba Matthei non adhuc completa, sed esse complenda, Aquinas, to the same purpose, Vera sunt Mathei verba, non respectu generalis praedicationis, sed propter certitudinem diuinae praeordinationis.
Austin to this purpose, verba Matthew non Adhoc Completa, sed esse complenda, Aquinas, to the same purpose, Vera sunt Matthew verba, non respectu generalis praedicationis, sed propter certitudinem diuinae praeordinationis.
It is Saint Ambrose obseruation, that the Elders spake to the Lambe, Redimisti nos, ex omni tribu, lingua, populo, natione, non dixit omnem tribum, omnem populum, omnemlinguam, herein incomplete generis distributio, as in this go teach all nations, that is some of all.
It is Saint Ambrose observation, that the Elders spoke to the Lamb, Redimisti nos, ex omni Tribu, lingua, populo, Nation, non dixit omnem Tribum, omnem Populum, omnemlinguam, herein incomplete Generis Distributio, as in this go teach all Nations, that is Some of all.
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The best answere of the former Authors is Thomas, vtitur praeterito pro futuro, or this Euangelis fama in omnibus gentibus praedicatur, at Ecclesia in omnibus Gentibus non adhuc aedificatur:
The best answer of the former Authors is Thomas, vtitur praeterito Pro futuro, or this Euangelis fama in omnibus gentibus praedicatur, At Ecclesia in omnibus Gentibus non Adhoc aedificatur:
It was a Prophesie, euery age fulfilleth a peece of it, the neerer the world to the consummation, the more generall should be the Gospells publication. Ingratinos, saith Min: Faelix, we are vnthankfull, the Gospell groweth more ripe in our time, some think the sun euery yeer descendeth so much neerer the earth, certainely the Gospell in euery age, shineth more plentifully in the world.
It was a Prophesy, every age fulfilleth a piece of it, the nearer the world to the consummation, the more general should be the Gospels publication. Ingratinos, Says Min: Felix, we Are unthankful, the Gospel grows more ripe in our time, Some think the sun every year Descendeth so much nearer the earth, Certainly the Gospel in every age, shines more plentifully in the world.
That it is by Scripture said to haue beene preached to all nations, that speech is to be referred, either to Prophecie, or to be vnderstood by the Synecdoche, or Hyperbole. Certaine it is, that yet it is not so preached, & as certain that this Gospel shall be preached.
That it is by Scripture said to have been preached to all Nations, that speech is to be referred, either to Prophecy, or to be understood by the Synecdoche, or Hyperbole. Certain it is, that yet it is not so preached, & as certain that this Gospel shall be preached.
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Lyra vpon the words of Christ go teach all nations, Hic diuulgatio Dominicae resurrectionis, behold by this Commislion a diuulgation of Christs resurrection, and of all the parts of the Gospell, that euer haue beene published, none more generally then this.
Lyra upon the words of christ go teach all Nations, Hic diuulgatio Dominicae resurrectionis, behold by this Commislion a divulgation of Christ resurrection, and of all the parts of the Gospel, that ever have been published, none more generally then this.
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Therefore Peter first, in his first Sermon in Ierusalem witnesseth that God hath raised vp Iesus: Peter and Iohn preach this to the Sadduces, The resurrection of Iesus, Acts 4.2. Paul and Silas testifie this to the deuout Greekes, Christ that hath suffered is risen, Acts 17.3.
Therefore Peter First, in his First Sermon in Ierusalem Witnesseth that God hath raised up Iesus: Peter and John preach this to the Sadducees, The resurrection of Iesus, Acts 4.2. Paul and Silas testify this to the devout Greeks, christ that hath suffered is risen, Acts 17.3.
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No Prophet, no Apoctle euer more abundant in any point, then he in the resurrection. To the Romans, Christ rose againe for our righteousnesse, Rom. 4.25. To the Corinthians, Christ died and rose againe, 2 Cor. 5.15. To the Thessalonians, Christ died and rose againe, 1 Thess. 4.14. To the Philippians, The power of Christs resurrection, Phil. 3.10. To Timothie, The resurrection of Christ who abolished death, 2 Tim. 1. In a word, he preached no other Doctrine to the Grecians of Thessalonica, to the Stoicks at Athens, to the Scribes and Pharises in Ierusalem, to Festus and Agrippa at Caesarea: In euery Court where he was questioned, he crieth out, I stand for the resurrection of the dead, as if ready to preach through the world that this Gospell is to be preached to all Nations.
No Prophet, no Apostle ever more abundant in any point, then he in the resurrection. To the Roman, christ rose again for our righteousness, Rom. 4.25. To the Corinthians, christ died and rose again, 2 Cor. 5.15. To the Thessalonians, christ died and rose again, 1 Thess 4.14. To the Philippians, The power of Christ resurrection, Philip 3.10. To Timothy, The resurrection of christ who abolished death, 2 Tim. 1. In a word, he preached no other Doctrine to the Greeks of Thessalonica, to the Stoics At Athens, to the Scribes and Pharisees in Ierusalem, to Festus and Agrippa At Caesarea: In every Court where he was questioned, he cries out, I stand for the resurrection of the dead, as if ready to preach through the world that this Gospel is to be preached to all nations.
The vse of which point, of the generall preaching of the resurrection of Christ through the world, should stirre vs vp to a thankfull acknowledgement of the plentifull enioying of this mercy.
The use of which point, of the general preaching of the resurrection of christ through the world, should stir us up to a thankful acknowledgement of the plentiful enjoying of this mercy.
It is the manifold grace of God, 1 Pet. 4.10. The exceeding grace of God, Rom. 5.15. The superabundant grace of God, 1 Tim. 1.14. The plenteous Redemption of the Lord, Psal. 130.7. That wee that sate in darknesse, and in the shadow of death, haue seene this great light:
It is the manifold grace of God, 1 Pet. 4.10. The exceeding grace of God, Rom. 5.15. The superabundant grace of God, 1 Tim. 1.14. The plenteous Redemption of the Lord, Psalm 130.7. That we that sat in darkness, and in the shadow of death, have seen this great Light:
that wee haue euen from the beginning of the faith receiued this faith. I know our Aduersaries doe claime the honour of conuerting our Nation: Were it so, we might complaine that the Euill man hath sowne Tares. But as the field was sowne with seed by the husbandman before the Aduersarie sowed Tares, so wee had Religion before they knew Superstition. They attribute much to Austine their Monke, who was as farre from the steps as time of blessed S. Austine. For which Monk, it is vpon record, that neither his pride could stoope to such a labour, nor his learning deserued any such honour. Gildas and Bede, and our owne Chronicles tell vs, that the ancient and noble Britaines first receiued the faith among vs,
that we have even from the beginning of the faith received this faith. I know our Adversaries do claim the honour of converting our nation: Were it so, we might complain that the Evil man hath sown Tares. But as the field was sown with seed by the husbandman before the Adversary sowed Tares, so we had Religion before they knew Superstition. They attribute much to Augustine their Monk, who was as Far from the steps as time of blessed S. Augustine. For which Monk, it is upon record, that neither his pride could stoop to such a labour, nor his learning deserved any such honour. Gildas and Bede, and our own Chronicles tell us, that the ancient and noble Britaines First received the faith among us,
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But for that Mountebanke Austine the Monke, hee supplanted Religion there, neuer planted it here. Beda mentioneth his prodigious insufferable pride, which made the reuerend British Bishops refuse him.
But for that Mountebank Augustine the Monk, he supplanted Religion there, never planted it Here. Beda mentioneth his prodigious insufferable pride, which made the reverend Brit Bishops refuse him.
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If he were our Apostle, or Euangelist, as Hierome said to Iouinian, Si Apostolus, If he were our Apostle, where did he preach? If our Euangelist, what did he write? As Varus spake of Ʋalerius, He entred the Land poore, and left our Church poore; hee caused the death of many bodies, and it is doubt he neuer gained soules. It hath beene our Aduersaries generall claime,
If he were our Apostle, or Evangelist, as Jerome said to Jovinian, Si Apostles, If he were our Apostle, where did he preach? If our Evangelist, what did he write? As Varus spoke of Ʋalerius, He entered the Land poor, and left our Church poor; he caused the death of many bodies, and it is doubt he never gained Souls. It hath been our Adversaries general claim,
so they claime to bee the only conuerters of Nations, and they the generall Preachers of the Gospell. Whereas they neuer yet preached wheresoeuer they came but vpon one especiall Text;
so they claim to be the only converters of nations, and they the general Preachers of the Gospel. Whereas they never yet preached wheresoever they Come but upon one especial Text;
and in all parts of the world where they haue beene, they haue preached that so powerfully, that their hearers haue wept, and bled, and died for learning that Doctrine. Their Text is, Matth. 10.34. I came not to send peace, but a sword.
and in all parts of the world where they have been, they have preached that so powerfully, that their hearers have wept, and bled, and died for learning that Doctrine. Their Text is, Matthew 10.34. I Come not to send peace, but a sword.
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Looke but vpon the estate of India, which as Vesputius testifieth was conuerted by S. Thomas, where yee may finde more cursed Prodigies then euer the Sunne beheld in any Mappe of miserie: where the Romish Apostles did exceed Cain, or if possibly Iudas; where they rauished, and then murthered Queens, tore infants in peeces, cast men to mastiues, cut children in collops to feed dogges: Happy was his inuention most bloudy. Men neuer did the like, Deuils could doe no more, Religion was there (as Vesputius iustifieth) long before the Gold-hungry, bloud-thirsty Portugall or Pope, was heard of;
Look but upon the estate of India, which as Vespucci Testifieth was converted by S. Thomas, where ye may find more cursed Prodigies then ever the Sun beheld in any Map of misery: where the Romish Apostles did exceed Cain, or if possibly Iudas; where they ravished, and then murdered Queen's, tore Infants in Pieces, cast men to mastiffs, Cut children in collops to feed Dogs: Happy was his invention most bloody. Men never did the like, Devils could do no more, Religion was there (as Vespucci Justifieth) long before the Gold-hungry, bloodthirsty Portugal or Pope, was herd of;
The Romans descended from Edom, say the Iewes, Edom had a name of bloud, Mount Seyr was their possession, the Hill of bloud, and Acheldama their purchase, the Field of bloud: The name of bloud, and possession of bloud, is in the Romish Religion. Our English when once they grow Romish, against the Nature of our Nation, become bloudie, which I impute to the situation of the English Colledge in Rome, which is founded on the ruines of Neroes house.
The Romans descended from Edom, say the Iewes, Edom had a name of blood, Mount Seyr was their possession, the Hill of blood, and Acheldama their purchase, the Field of blood: The name of blood, and possession of blood, is in the Romish Religion. Our English when once they grow Romish, against the Nature of our nation, become bloody, which I impute to the situation of the English College in Room, which is founded on the ruins of Neros house.
But of all the stories of Christians or Heathens, of all the Tragedies plotted in hell, acted vnder heauen, neuer any so horrid, as the bloudy Baptisme of India by the vmbragious Iesuites. They haue long intended the second part of that Tragedie to be acted here.
But of all the stories of Christians or heathens, of all the Tragedies plotted in hell, acted under heaven, never any so horrid, as the bloody Baptism of India by the umbrageous Iesuites. They have long intended the second part of that Tragedy to be acted Here.
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God grant their rods and scourges prouided in 88. be not growing Serpents and Scorpions to bring on Gods bitter seueritie to plague our base securitie. The Gospell is not further gone into all the world, then their crueltie is knowne.
God grant their rods and scourges provided in 88. be not growing Serpents and Scorpions to bring on God's bitter severity to plague our base security. The Gospel is not further gone into all the world, then their cruelty is known.
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When Brithwald the Monke, before the Conquest, was carefull about succession of the Crowne, hee had a vision, and heard a voice, That the Kingdome of England was Gods owne Kingdome,
When Brithwald the Monk, before the Conquest, was careful about succession of the Crown, he had a vision, and herd a voice, That the Kingdom of England was God's own Kingdom,
Boniface writing to Edward the first, giues testimonie, Anglicanam Nationem non esse subalternam, that this was one of the principall Nations of Christendome. And in the dayes of Henry the seuenth, the Spaniard challenging the chiefe place in a Prouinciall aboue the English, Iulius the second sentenced it for England before Spaine. I speake not this as if the Popes fauour could doe vs honour.
Boniface writing to Edward the First, gives testimony, Anglicanam Nationem non esse subalternam, that this was one of the principal nations of Christendom. And in the days of Henry the Seventh, the Spaniard challenging the chief place in a Provincial above the English, Julius the second sentenced it for England before Spain. I speak not this as if the Popes favour could do us honour.
For both that Testimonie, and the Title Defensor Fidei, we are no more beholden to the Pope, then to his elder brother Caiaphas the High Priest for his Expedit. God hath not dealt so with other Nations: we can fetch our Testimonies from better Authors. About the 400. yeere, Chrysostome witnesseth, Insulae Britannicae in ipso Oceano positae, senserunt virtutem Dei.
For both that Testimony, and the Title Defensor Fidei, we Are no more beholden to the Pope, then to his elder brother Caiaphas the High Priest for his Expedit. God hath not dealt so with other nations: we can fetch our Testimonies from better Authors. About the 400. year, Chrysostom Witnesseth, Insulae British in ipso Ocean positae, senserunt virtutem Dei.
Before this, in the 360. Hilary writes, Prouinciarum Britanicarum Episcopis. Yet before this, in the 300. Athanasius, Episcopi Britanniarum sese ad Concilium contulerunt, speaking of the Councell of Sardis. Yet a Century before this, in the 200. yeere Tertussian witnessed, Britannorum inaccessa Romanis loca subduntur Christo.
Before this, in the 360. Hilary writes, Prouinciarum Britanicarum Episcopis. Yet before this, in the 300. Athanasius, Bishops Britanniarum seize ad Concilium contulerunt, speaking of the Council of Sardis. Yet a Century before this, in the 200. year Tertullian witnessed, Britons inaccessa Romans loca subduntur Christ.
Yet in the very first Century, in the very beginning of that Century, Nicephorus records it, Simon Zelotes doctrinam Euangely ad Insulas Britannicas profert.
Yet in the very First Century, in the very beginning of that Century, Nicephorus records it, Simon Zealots Doctrinam Evangely ad Insulas Britannicas profert.
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More then all this, who could sooner haue this doctrine of the resurrection, then we? Who could teach it surer then Ioseph of Arimathea, whom the most affirme to preach, and liue, and die with vs? God hath not done so with all Nations. Shall it be said of vs, that is obserued of the first borne in the Old Testament, Priores peiores, the first borne, worst bred? Had wee the Gospell sooner then others,
More then all this, who could sooner have this Doctrine of the resurrection, then we? Who could teach it Surer then Ioseph of Arimathea, whom the most affirm to preach, and live, and die with us? God hath not done so with all nations. Shall it be said of us, that is observed of the First born in the Old Testament, Priores peiores, the First born, worst bred? Had we the Gospel sooner then Others,
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and his dwelling in Zion. But the holy Citie became a harlot, a cage, a cane, a denne, a dungeon of desolation, because she embraced not those things belonging to her peace. Beloued, our Sauiours words be thunderbolts, Luk. 13.3. twice repeated, Except yee repent, yee shall all likewise perish:
and his Dwelling in Zion. But the holy city became a harlot, a cage, a cane, a den, a dungeon of desolation, Because she embraced not those things belonging to her peace. beloved, our Saviour's words be thunderbolts, Luk. 13.3. twice repeated, Except ye Repent, ye shall all likewise perish:
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When Xauerius came to preach to them of laponia, and the people were strangely affected, accusing God to be neither mercifull nor iust, if none could bee saued without this Gospell, expostulating why had so many regions not knowne it,
When Xaverius Come to preach to them of laponia, and the people were strangely affected, accusing God to be neither merciful nor just, if none could be saved without this Gospel, expostulating why had so many regions not known it,
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how miserable their parents, friends, neighbours were, who were dead without this Gospell, the poore Indians with wounded hearts, and streaming eyes, were answered, that the more carefully they should receiue this light, because it was denied to others, though offered to them.
how miserable their Parents, Friends, neighbours were, who were dead without this Gospel, the poor Indians with wounded hearts, and streaming eyes, were answered, that the more carefully they should receive this Light, Because it was denied to Others, though offered to them.
If our knowledge swell, and our conscience pine, if wee conceiue in the eare, and be barren in the heart, if wee grow rash in censuring, peremptorie in talking, fastidious in hearing, hard-hearted in obeying, hypocriticall in professing, let vs not deceiue our selues, our faith is a vaine presuming, our holinesse hypocrisie, our zeale furie. and better were it not to haue knowne the way of truth. But I hope better things of you all,
If our knowledge swell, and our conscience pine, if we conceive in the ear, and be barren in the heart, if we grow rash in censuring, peremptory in talking, fastidious in hearing, hardhearted in obeying, hypocritical in professing, let us not deceive our selves, our faith is a vain presuming, our holiness hypocrisy, our zeal fury. and better were it not to have known the Way of truth. But I hope better things of you all,
But this is not the This that is so commended. There is one strange circumstance in this act of her anointing, neue done to any but our Sauiour, and neuer to our Sauiour but by this woman, She wiped his feet with the haire of her head, the greatest humilitie that might be:
But this is not the This that is so commended. There is one strange circumstance in this act of her anointing, neue done to any but our Saviour, and never to our Saviour but by this woman, She wiped his feet with the hair of her head, the greatest humility that might be:
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then happy of all the Iust was Mary, happy the haires of her head, which wiping her teares from the feet of our Sauiour, wiped away the faults of her owne soule. This was honourable,
then happy of all the Just was Mary, happy the hairs of her head, which wiping her tears from the feet of our Saviour, wiped away the Faults of her own soul. This was honourable,
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The ointment was choice, and her choice of the ointment is commended. It was Spikenard. India is not honoured for Gold, Babylon for Corne, Tyrus for Purple, Libanus for Cedars, Arabia for Spices, Persia for Oiles, more then this ointment aboue all ointments is honoured.
The ointment was choice, and her choice of the ointment is commended. It was Spikenard. India is not honoured for Gold, Babylon for Corn, Tyre for Purple, Lebanon for Cedars, Arabia for Spices, Persiam for Oils, more then this ointment above all ointments is honoured.
Euery Euangelist hath a seuerall attribute to honour this ointment: NONLATINALPHABET, Mark. 14 3. very sumptuous ointment, so Plutarch vseth the word NONLATINALPHABET;
Every Evangelist hath a several attribute to honour this ointment:, Mark. 14 3. very sumptuous ointment, so Plutarch uses the word;
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S. Iohn NONLATINALPHABET, very honourable oile, Iohn 12.3. so Athenaeus vseth the word NONLATINALPHABET; our Euangelist NONLATINALPHABET, ointment of greater honour, and dearer price, Matth. 26.7. so Suidas vseth the word NONLATINALPHABET.
S. John, very honourable oil, John 12.3. so Athenaeus uses the word; our Evangelist, ointment of greater honour, and Dearer price, Matthew 26.7. so Suidas uses the word.
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Nay Iudas giueth the ointment praise enough, though he condemne the act, though he murmur out, To what purpose is this waste? which was a strange question, that the sonne of perdition should aske Quorsum perditio haec? when neuer any thing was lost by our Sauiour, but this sonne of perdition, whose damned murthering murmur this was, Quorsum perditio? Peraitio tua exte Iuda, Iudas, thou sonne of perdition, thou art thy owne perdition. But Iudas (I say) did praise this ointment, nay praise it more then any other, esteemed it farre more worth then hee esteemed his Master, for he sold his Master for 30. peeces, in the 15. verse of this chapter,
Nay Iudas gives the ointment praise enough, though he condemn the act, though he murmur out, To what purpose is this waste? which was a strange question, that the son of perdition should ask Quorsum Perdition haec? when never any thing was lost by our Saviour, but this son of perdition, whose damned murdering murmur this was, Quorsum Perdition? Peraitio tua exte Iuda, Iudas, thou son of perdition, thou art thy own perdition. But Iudas (I say) did praise this ointment, nay praise it more then any other, esteemed it Far more worth then he esteemed his Master, for he sold his Master for 30. Pieces, in the 15. verse of this chapter,
This is not the This: What then was this This? Sure though not the ointment, yet the anointing might be so commended. It was indeed much that shee bought, and brought, and vsed the ointment, imployed her endeuour,
This is not the This: What then was this This? Sure though not the ointment, yet the anointing might be so commended. It was indeed much that she bought, and brought, and used the ointment, employed her endeavour,
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We neuer reade that our Sauiour had any gifts giuen him, but Gold, and Spices, and Ointments: The Wise men offered Gold, as to a King; and Spices for Incense, as to a God; and this woman ointments twice,
We never read that our Saviour had any Gifts given him, but Gold, and Spices, and Ointments: The Wise men offered Gold, as to a King; and Spices for Incense, as to a God; and this woman ointments twice,
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as to a Man: Royaltie is noted in the Gold, Diuinitie by the Incense, Mortalitie by the Ointment. So Christ applieth it in the 12. verse, In that she powred this ointment on my body, shee did it for my buriall. Neuer was he otherwise anointed:
as to a Man: Royalty is noted in the Gold, Divinity by the Incense, Mortality by the Ointment. So christ Applieth it in the 12. verse, In that she poured this ointment on my body, she did it for my burial. Never was he otherwise anointed:
though not fit to anoint him as Aaron the Priest was anointed, Leuit. 3. or Dauid the King, 1. Sam. 10. or Elisha the Prophet, 1 Kings 19. for wee haue receiued anointing from him, saith S. Iohn, 1 Iohn 2.27. yet I say fit it was, for it was a Prophecie, that Christ should be so anointed, Psal. 23 5. anointed so at the Table, Thou preparest a Table before mee, saith the Psalmist, thou anointest my head with oile. This is somewhat, yet this is not the This that is so commended:
though not fit to anoint him as Aaron the Priest was anointed, Levites 3. or David the King, 1. Sam. 10. or Elisha the Prophet, 1 Kings 19. for we have received anointing from him, Says S. John, 1 John 2.27. yet I say fit it was, for it was a Prophecy, that christ should be so anointed, Psalm 23 5. anointed so At the Table, Thou preparest a Table before me, Says the Psalmist, thou anointest my head with oil. This is somewhat, yet this is not the This that is so commended:
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Palestinis mos erat in Festis caput vngendi, saith Lyra; In Palestine they vsed in their Feasts to anoint their heads. But our Sauiour altereth that custome,
Palestinis mos erat in Festis caput vngendi, Says Lyram; In Palestine they used in their Feasts to anoint their Heads. But our Saviour altereth that custom,
When thou fastest, anoint thy head. In this act the command of our Sauiour, and the custome of the Countrey, though contrary one to the other, are fulfilled.
When thou fastest, anoint thy head. In this act the command of our Saviour, and the custom of the Country, though contrary one to the other, Are fulfilled.
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Christ at the feast is anointed, this was the custome of the Countrey; Mary fasteth and anointeth her head, her head was Christ, here is the command of Christ: this is the This, She anointed her head Christ, in the 7. verse she anointed the head of her head Christ. Not the •ile, though pretious; nor the endeuour, though laborious; nor the action, though religious;
christ At the feast is anointed, this was the custom of the Country; Marry fasteth and anointeth her head, her head was christ, Here is the command of christ: this is the This, She anointed her head christ, in the 7. verse she anointed the head of her head christ. Not the •ile, though precious; nor the endeavour, though laborious; nor the actium, though religious;
Non quàm bonum, sed quàm bene; Not the matter, but the manner receiues the commendation. It is Origens note, Luk. 7.37. that the ointment of the sinfull woman in Luke hath no commendation:
Non quàm bonum, sed quàm bene; Not the matter, but the manner receives the commendation. It is Origens note, Luk. 7.37. that the ointment of the sinful woman in Luke hath no commendation:
What meant this anointing of his head? For it may seeme rash, and rude, that a woman how good soeuer, should suddenly when our Sauiur sate at meat, powre ointment,
What meant this anointing of his head? For it may seem rash, and rude, that a woman how good soever, should suddenly when our Sauiur sat At meat, pour ointment,
Some tell vs that herein was Agnitio Diuinitatis, o•hers Contemplatio Resurrectionis, to which the Text giueth warrant, others Confessio Maiestatis & Gloriae Christi.
some tell us that herein was Agnitio Diuinitatis, o•hers Contemplatio Resurrectionis, to which the Text gives warrant, Others Confessio Maiestatis & Glory Christ.
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Origen on this place, Opus bonum quod fecimus propter Deum, Origen. & secundum Deum, & ad gloriam Dei, est vnguentum super caput Christi effusum. And Chrysostome applieth it so; Chrys st.
Origen on this place, Opus bonum quod We have done propter God, Origen. & secundum God, & ad gloriam Dei, est Unguentum super caput Christ effusum. And Chrysostom Applieth it so; Chrys Saint.
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Caput Christi vngas, si omnia in Christi gloriam referas. S. Bernard the same words; Gloria quae ex bonis actionibus proficiscitur, Bern. ad Deum referenda.
Caput Christ vngas, si omnia in Christ gloriam referas. S. Bernard the same words; Gloria Quae ex bonis actionibus proficiscitur, Bern. ad God referenda.
Contrition by repentance doth wash Christs feet, Deuotion by faith anointeth his head, Almes doe anoint his feet, Praier powres the ointment on his head, Workes of mercy may wash his feet,
Contrition by Repentance does wash Christ feet, Devotion by faith anointeth his head, Alms do anoint his feet, Prayer Powers the ointment on his head, Works of mercy may wash his feet,
In such a case, Fumus flammam suffocat, Seneca. saith Seneca, the smoake choaketh the fire, and the froth of ostentation riseth no sooner, but falleth to the depth:
In such a case, Fumes flammam suffocat, Senecca. Says Senecca, the smoke choketh the fire, and the froth of ostentation Riseth not sooner, but falls to the depth:
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Tully cals Demosthenes, Teniculum Demosthenem, because it pleased him going in the street to heare euen women and water-bearers whisper, Hic est ille Demosthenes.
Tully calls Demosthenes, Teniculum Demosthenem, Because it pleased him going in the street to hear even women and water-bearers whisper, Hic est Isle Demosthenes.
nor lift vp it selfe so lofty but God will euer ouer-looke it. Our Sauiour neither desired, nor accepted the glory of the world, looking with no other eye thereon,
nor lift up it self so lofty but God will ever overlook it. Our Saviour neither desired, nor accepted the glory of the world, looking with no other eye thereon,
then Phisitians on the diseases of their Patients, his profession was I seeke not my owne glory, Ioh. 8.50. They that thinke, that they possesse all things haue nothing, 2 Cor. 6.10. They that are proud of knowledge know nothing, 1 Tim. 6.3. He that thinketh himselfe to be something, is nothing, Gal. 6.3. S. Paul in nothing beyond the chiefe Apostles, confesseth himselfe nothing, 2 Cor. 12.11. Our blessed Sauiour concludeth this point, if I honour my selfe my honour is nothing, Ioh. 8.54.
then Physicians on the diseases of their Patients, his profession was I seek not my own glory, John 8.50. They that think, that they possess all things have nothing, 2 Cor. 6.10. They that Are proud of knowledge know nothing, 1 Tim. 6.3. He that Thinketh himself to be something, is nothing, Gal. 6.3. S. Paul in nothing beyond the chief Apostles, Confesses himself nothing, 2 Cor. 12.11. Our blessed Saviour Concludeth this point, if I honour my self my honour is nothing, John 8.54.
and therefore our aime of our actions, should be as this of Mary, to the honour of our Master, that all things may bee done to the glory of God the Father.
and Therefore our aim of our actions, should be as this of Mary, to the honour of our Master, that all things may be done to the glory of God the Father.
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The Vse whereof, as it should euer bee welcome, so especially most holesome now to purge all Pharisaicall leauen of hypocrisie and vaine-glory, in the blessed occasion of our meeting which is as the anncinting of Christ,
The Use whereof, as it should ever be welcome, so especially most wholesome now to purge all Pharisaical leauen of hypocrisy and vainglory, in the blessed occasion of our meeting which is as the anncinting of christ,
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and I doubt not entended to the glory of our gratious God, yet seeing Sathan is euer busiest in the best actions, let euery man stand in feare, that hee deceiue not his owne soule: The temptations of vaine-glory of all other are most full of danger, most full of doubt, hardest to be knowne, not as the insinuations of other vices, open and plaine, but priuy and craftie, creeping vpon a man, with a Spanish low complement, binding the eyes with a cobwebbe vaile of vanitie, and then with a false key of selfe-loue opening the heart to draw in that Spirit which turneth Angells into Deuills. Beloued, your alabaster box is faire, see your ointment be sweete, In hoc genere Marmoris vnguenta seruantur illibata, saith Ierome; farre be it that in an alabaster box there should be poison,
and I doubt not intended to the glory of our gracious God, yet seeing Sathan is ever Busiest in the best actions, let every man stand in Fear, that he deceive not his own soul: The temptations of vainglory of all other Are most full of danger, most full of doubt, Hardest to be known, not as the insinuations of other vices, open and plain, but privy and crafty, creeping upon a man, with a Spanish low compliment, binding the eyes with a cobweb veil of vanity, and then with a false key of Self-love opening the heart to draw in that Spirit which turns Angels into Devils. beloved, your alabaster box is fair, see your ointment be sweet, In hoc genere Marmoris vnguenta seruantur illibata, Says Jerome; Far be it that in an alabaster box there should be poison,
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then that infamous sinner in the Citie, I will not, I must not, I hope I may say the holy Citie, the Cittie of God hath annointed the head and feete of her Sauiour to the glory of God, this worke that yee haue done is NONLATINALPHABET, a good worke, these little ones are the Lords feet, let not the best heere, despise one of these little ones, for I say vnto you, that in heauen the Angells doe alwaies behold the face of the Father which is in heauen:
then that infamous sinner in the city, I will not, I must not, I hope I may say the holy city, the city of God hath anointed the head and feet of her Saviour to the glory of God, this work that ye have done is, a good work, these little ones Are the lords feet, let not the best Here, despise one of these little ones, for I say unto you, that in heaven the Angels do always behold the face of the Father which is in heaven:
Let other places bee honoured for other blessings in them, Venice for riches, Bononia for fruits, Naples for nobilitie, Millane for beauty, Rauenna for antiquity, Florence for pollicie, but of all Christian Cities, This of yours,
Let other places be honoured for other blessings in them, Venice for riches, Bologna for fruits, Naples for Nobilt, Milan for beauty, Ravenna for antiquity, Florence for policy, but of all Christian Cities, This of yours,
It was a lamentable crie in Ierusalem, Parvuli panem petunt, & nemo est qui frangit illis, The children crie for bread, and there is none to giue it them, the children, the younglings, sucklings, babes, and latter births, they that could neither stir to get it, nor labour to gaine it.
It was a lamentable cry in Ierusalem, Children Bread petunt, & nemo est qui Frangit illis, The children cry for bred, and there is none to give it them, the children, the Younglings, sucklings, babes, and latter births, they that could neither stir to get it, nor labour to gain it.
Parvuli panem petunt, the weake sicke, infant innocent tenderlings, not able to continue fasting, nor to succour themselues by feeding, in Ierusalem they perished, nothing in the Lamentation more lamentable: But here they are nourished, blessed be the Lord, our Ierusalems brests be not drie, dearth hath not threatned death, plentie, bountie, mercie, had fed these poore children, Gods promise, grace, and glory, will reward it.
Children Bread petunt, the weak sick, infant innocent tederlings, not able to continue fasting, nor to succour themselves by feeding, in Ierusalem they perished, nothing in the Lamentation more lamentable: But Here they Are nourished, blessed be the Lord, our Ierusalems breasts be not dry, dearth hath not threatened death, plenty, bounty, mercy, had fed these poor children, God's promise, grace, and glory, will reward it.
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All that I moue is this, that this vncleane, leprous, idolatrous place may be clensed, no time so fit as the Passouer, the first time that Christ came into the Temple, Christ draue the buyers and sellers out of the Temple,
All that I move is this, that this unclean, leprous, idolatrous place may be cleansed, no time so fit as the Passover, the First time that christ Come into the Temple, christ drove the buyers and sellers out of the Temple,
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and Rupertus tells vs it was at the Pass•uer. It is questioned, why Mary Magdalen, in Luke, came to Christ being such a sinner, with a box of oin•ment,
and Rupert tells us it was At the Pass•uer. It is questioned, why Marry Magdalen, in Lycia, Come to christ being such a sinner, with a box of oin•ment,
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and answered vnguenta attulit quis nouit quod peccata ante Deū fatt•la, ideo adducit vnguenta oderifera, Beloued yee had neede, to present your selues to God, the many sinkes of sinnes in this Cittie, they onely bring the plague Gods anger and your danger, come not without your ointments, kisse the sonne, least he be angry,
and answered vnguenta attulit quis Novit quod Peccata ante Deū fatt•la, ideo adducit vnguenta oderifera, beloved ye had need, to present your selves to God, the many sinks of Sins in this city, they only bring the plague God's anger and your danger, come not without your ointments, kiss the son, least he be angry,
and yee perish from the right-way, offer sweete ointments, and in a sweete place, sanctifie your selues, and your ointments, and place, yee present it in;
and ye perish from the right-way, offer sweet ointments, and in a sweet place, sanctify your selves, and your ointments, and place, ye present it in;
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This woman, Euae à Diabolo mutuarit peccatum, Eue the first woman, tooke vp sinne from Sathan vpon her bare word, Adam by consenting v•aduisedly subscribed to the bond, vsura creuit posteritati saith Austen, but the burthen of the interest, euer since lay heauy on their posteritie: the woman was first in the transgr•ssion, but no wonder,
This woman, Euae à Diabolo mutuarit peccatum, Eue the First woman, took up sin from Sathan upon her bore word, Adam by consenting v•aduisedly subscribed to the bound, Usura creuit Posteritati Says Austen, but the burden of the Interest, ever since lay heavy on their posterity: the woman was First in the transgr•ssion, but no wonder,
for if Lucifer an Angell, first fell in heauen, it is not strange that a woman fell in earth, in Paradise was the quarrell, euer since was the battle, the Serpent lost the field, though the won an lost the garden, God gaue the woman the honour and the victorie in the day of battle:
for if Lucifer an Angel, First fell in heaven, it is not strange that a woman fell in earth, in Paradise was the quarrel, ever since was the battle, the Serpent lost the field, though the wone an lost the garden, God gave the woman the honour and the victory in the day of battle:
and Ioab besieged him, a woman crieth to the Captaine, The head of Sheba shall be cast ouer to thee, 2 Sam. 20.21. When Iudith slew Holofernes, she smote away his head from him, Iudg. 13.8.
and Ioab besieged him, a woman cries to the Captain, The head of Sheba shall be cast over to thee, 2 Sam. 20.21. When Iudith slew Holofernes, she smote away his head from him, Judges 13.8.
When the woman slew Abimelech, she cast a peece of a milstone on his head, Iudg 9.53. I am neither friend nor stranger to strange Allegories. These be semblances of the womans breaking the Serpents head. But the woman in my Text is anointing her Sauiours head, a worke that no woman did but she, and therefore she to bee honoured among women. Yet who this woman was, wee may sooner question, then know. Nec siue ex curiositate, siue ex praesumptione, disquirere cupiamus, saith Kemnitius: and his counsell is good, presumption and curiositie in questions are to be auoided;
When the woman slew Abimelech, she cast a piece of a millstone on his head, Judge 9.53. I am neither friend nor stranger to strange Allegories. These be semblances of the woman's breaking the Serpents head. But the woman in my Text is anointing her Saviour's head, a work that no woman did but she, and Therefore she to be honoured among women. Yet who this woman was, we may sooner question, then know. Nec siue ex Curiosity, siue ex presumption, disquirere cupiamus, Says Kemnitius: and his counsel is good, presumption and curiosity in questions Are to be avoided;
yet the Truth is so to bee embraced, as that negligently to refuse knowledge, is a dull superstition. The wise should neither bee Scepticks, nor Guosticks: Curiositie is dangerous, Ignorance is odious. Oculos habemus Talparum, non Aquilarum:
yet the Truth is so to be embraced, as that negligently to refuse knowledge, is a dull Superstition. The wise should neither be Sceptics, nor Guosticks: Curiosity is dangerous, Ignorance is odious. Eyes habemus Talparum, non Aquilarum:
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It is true, and it is our miserie; yet to haue no eyes, or hauing, to stop our eyes, is base blindfolded Idolatrie. Maries face is not as Moyses face, it hath no vaile, wee may looke vpon it,
It is true, and it is our misery; yet to have no eyes, or having, to stop our eyes, is base blindfolded Idolatry. Mary's face is not as Moses face, it hath no veil, we may look upon it,
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And howsoeuer some thinke that the thrice anointing of Christ was performed by three women, which Roffensis (the Beau-clarke of his time) confuteth in three bookes,
And howsoever Some think that the thrice anointing of christ was performed by three women, which Roffensis (the Beau-clarke of his time) confuteth in three books,
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yet the generall streame of all antiquitie, and the opinion of the Church, (as Roffensis by impregnable arguments proueth) is this, vnicam esse Magdalenam, candem { que } bis vnxisse Christum.
yet the general stream of all antiquity, and the opinion of the Church, (as Roffensis by impregnable Arguments Proves) is this, vnicam esse Magdalenam, candem { que } bis vnxisse Christ.
and howsoeue it be none of those Cobwebs, wherein some Monkish flies haue beene caught by their cunning, yet may it seeme as intorteled and intangled a question,
and howsoeue it be none of those Cobwebs, wherein Some Monkish flies have been caught by their cunning, yet may it seem as intorteled and entangled a question,
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Only I wonder that they that are so opposite in the deniall of it, take not Archidamus counsell, to bring more strength, and lesse sting in their argunents;
Only I wonder that they that Are so opposite in the denial of it, take not Archidamus counsel, to bring more strength, and less sting in their argunents;
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this were more courage, and lesse rage. Faber St•pulensis cals it a lie: Roffensis answereth, Simendacium, profecto solenne mendacium & celebre, imo nihil celebrius;
this were more courage, and less rage. Faber St•pulensis calls it a lie: Roffensis Answers, Simendacium, profecto solemn Mendacium & celebre, imo nihil celebrius;
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for in the Greeke Church many beleeued (as Origen confesseth in his 33. Homilie on Matthew ) that the woman that anointed our Sauiours feet in Luke, is the same that anointed his head here:
for in the Greek Church many believed (as Origen Confesses in his 33. Homily on Matthew) that the woman that anointed our Saviour's feet in Lycia, is the same that anointed his head Here:
and so are many other of the Greeke Church. Theophiles, Seuerianus, Eusebius, Ammonius, Gregory Nazianzene, and Chrysostome, whom though they vouch as the chiefest of the Westerne Church against, yet acknowledgeth it in his Homilie on the treason of Iudas. All the foure Latine Fathers affirme this;
and so Are many other of the Greek Church. Theophiles, Severianus, Eusebius, Ammonius, Gregory Nazianzene, and Chrysostom, whom though they vouch as the chiefest of the Western Church against, yet acknowledgeth it in his Homily on the treason of Iudas. All the foure Latin Father's affirm this;
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Albertus vpon the 7. of Luke, hauing repeated the opposite Authors, concludeth, Et sic procerto Deus fecit duo luminariamagna, duas Marias, matrem scilicet Domini,
Albert upon the 7. of Lycia, having repeated the opposite Authors, Concludeth, Et sic procerto Deus fecit duo luminariamagna, Duas Marias, matrem scilicet Domini,
Aquinas on the 12. of Iohn reciteth and confuteth the contrary arguments, and therein and in other places concludeth this woman to be that Mary the sinner, that anointed his feet in Luke as a Sinner, and now anointeth his head as a Saint. To these I might adde a cloud of witnesses, which if they were not thought cloudie, might cleare the point. But I know this time and place is vnfit for Paradox. To affirme rashly, were peremptorie; to denie resolutely, were follie. This is a wanton Age, and we rather bring the eares of curiositie, then the hearts of obedience: With the Athenians, wee aske for newes; but with the Bereans, we should search the Scriptures. The most probable argument that is brought to confirme this doubt in question, is out of Iohn 11.2. where the act of anointing Christ, and the name of her person is mentioned.
Aquinas on the 12. of John reciteth and confuteth the contrary Arguments, and therein and in other places Concludeth this woman to be that Marry the sinner, that anointed his feet in Luke as a Sinner, and now anointeth his head as a Saint. To these I might add a cloud of Witnesses, which if they were not Thought cloudy, might clear the point. But I know this time and place is unfit for Paradox. To affirm rashly, were peremptory; to deny resolutely, were folly. This is a wanton Age, and we rather bring the ears of curiosity, then the hearts of Obedience: With the Athenians, we ask for news; but with the Bereans, we should search the Scriptures. The most probable argument that is brought to confirm this doubt in question, is out of John 11.2. where the act of anointing christ, and the name of her person is mentioned.
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and anointed the feet of Iesus, and wiped his feet with her haire. Faber and others answer, both these are one, the first related by anticipation, vsuall in the Gospell, when a thing is spoken of as done, before it be done.
and anointed the feet of Iesus, and wiped his feet with her hair. Faber and Others answer, both these Are one, the First related by anticipation, usual in the Gospel, when a thing is spoken of as done, before it be done.
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yet in Iohn none, nothing related by the tense of the time past, that was to bee future, at that time not finished. Iohn 12.4. he speaketh of Iudas, Iudas qui traditurus, non qui tradidit: Againe, Iohn 6.71. Iudas qui traditurus, non qui tradidit. Iohn 7.39. Hoc dixit de Spiritu quem essent accepturi, non quem accepissent: whereas Iohn 11.2.
yet in John none, nothing related by the tense of the time past, that was to be future, At that time not finished. John 12.4. he speaks of Iudas, Iudas qui traditurus, non qui tradidit: Again, John 6.71. Iudas qui traditurus, non qui tradidit. John 7.39. Hoc dixit de Spiritu Whom essent accepturi, non Whom accepissent: whereas John 11.2.
he speakes of Mary in the Participle of the time past, NONLATINALPHABET, which Beza renders, Vnxit, extersit, she had anointed, she had wiped, as done already, and after in Iohn 12.2. mentions that other anointing. Arguments of probabilitie there may bee many:
he speaks of Marry in the Participle of the time past,, which Beza renders, Unite, extersit, she had anointed, she had wiped, as done already, and After in John 12.2. mentions that other anointing. Arguments of probability there may be many:
Shee that in Luke anointed Christ, was Mary Magdalen, so our last Interpreters in the contents of the seuenth chapter tell vs, the fire of her affection strangely inflamed her heart in her loue to her Lord. Christ giueth her this testimonie, She loued much; and whose loue to Christ was euer so registred as the loue of Lazarus sister? Is it probable, I say is it possible, that she that so loued the Lord in his life, should neither at his passion, nor after his passion, nor in his resurrection, afford any token in her weeping, hauing lost whom she loued, or by watching to finde whom she lost? In all the foure Euangelists, no word of Mary, Lazarus sister, at the passion, or after the passion, or in his resurrection, vnlesse it be by the name of Mary Magdalen. Lazarus sister was frequent in weeping, went to Lazarus graue weeping, came and fell downe before Christ, Iohn 11.33. weeping, and who more abounded in teares then Mary Magdalen? not only in the house of Simon, where she not only wet, but washt Christs feet with teares, but her teares at the Crosse, at graue, at garden, her eyes seeming to be the Cymbals of her sorrow, all things inuiting her to the wofull exercise of weeping. Adde hereunto, that whensoeuer Mary, Lazarus sister, came to Christ, she fell at his feet: so did Mary Magdalen. Lazarus sister vsually called Christ Master; The Master is come, saith Martha to Mary, Iohn 11.28. Mary Magdalen comming to seeke her Sauiour at the Sepulchre, Christ calling her Mary, she answereth by the former word Master: both followed him, both frequently heard him, both anointed him in the house of Simon, as the Gospell testifieth both in the house of the same Simon, in the same place, at Bethany, as Ambrose collecteth, both brought boxes of Alablaster, both wiped with their haire, both actions commended;
She that in Luke anointed christ, was Mary Magdalen, so our last Interpreters in the contents of the Seventh chapter tell us, the fire of her affection strangely inflamed her heart in her love to her Lord. christ gives her this testimony, She loved much; and whose love to christ was ever so registered as the love of Lazarus sister? Is it probable, I say is it possible, that she that so loved the Lord in his life, should neither At his passion, nor After his passion, nor in his resurrection, afford any token in her weeping, having lost whom she loved, or by watching to find whom she lost? In all the foure Evangelists, no word of Marry, Lazarus sister, At the passion, or After the passion, or in his resurrection, unless it be by the name of Marry Magdalen. Lazarus sister was frequent in weeping, went to Lazarus graven weeping, Come and fell down before christ, John 11.33. weeping, and who more abounded in tears then Marry Magdalen? not only in the house of Simon, where she not only wet, but washed Christ feet with tears, but her tears At the Cross, At graven, At garden, her eyes seeming to be the Cymbals of her sorrow, all things inviting her to the woeful exercise of weeping. Add hereunto, that whensoever Marry, Lazarus sister, Come to christ, she fell At his feet: so did Marry Magdalen. Lazarus sister usually called christ Master; The Master is come, Says Martha to Marry, John 11.28. Marry Magdalen coming to seek her Saviour At the Sepulchre, christ calling her Marry, she Answers by the former word Master: both followed him, both frequently herd him, both anointed him in the house of Simon, as the Gospel Testifieth both in the house of the same Simon, in the same place, At Bethany, as Ambrose collecteth, both brought boxes of Alabaster, both wiped with their hair, both actions commended;
and therefore it is most probable, that both were performed by the same woman, otherwise it should seeme strange, that this Gospell, should make this mention of this act of this woman, with this solemne memoriall,
and Therefore it is most probable, that both were performed by the same woman, otherwise it should seem strange, that this Gospel, should make this mention of this act of this woman, with this solemn memorial,
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All I say is this, there be blessed seruants of God of both opinions, opinion is no determination, it is no article of our faith, flesh and bloud is blinde in the best things:
All I say is this, there be blessed Servants of God of both opinions, opinion is no determination, it is no article of our faith, Flesh and blood is blind in the best things:
This woman saith my Text, from whom as from the wombe of my Text we receiue this Doctrine, the Lord giueth much honour to the woman as to the weaker vessell, in that his spirit recordeth the least holy duties performed by women:
This woman Says my Text, from whom as from the womb of my Text we receive this Doctrine, the Lord gives much honour to the woman as to the Weaker vessel, in that his Spirit recordeth the least holy duties performed by women:
Sure Gods Spirit hath some especiall end in it, to giue comfort and encouragement to that weake sex, by taking an Inuentory of the particular acts in Scripture, performed by women, not onely the chamber prouided by the Sunamite for the Prophet, 2 King. 4.10. but a nights lodging afforded Ioshuas spies, by the Inne-keeper Rahab, Iosh. 2.1. Iosh. 2.1. and a small measure of oyle and meale, by the widdow to Elias, 1 Kings 17.14. these are vpon record and loose not their reward, Magdalens box, Maries choice, Marthaes cheerfull entertainment, the Sulamite, Sunamite, Caananite, the woman of Samariahs pitcher, the poore widdowes mite, are not forgotten, which is enough to put the life of religion into the hearts of women, to see euery little dutie of theirs so well accepted.
Sure God's Spirit hath Some especial end in it, to give Comfort and encouragement to that weak sex, by taking an Inventory of the particular acts in Scripture, performed by women, not only the chamber provided by the Shunamite for the Prophet, 2 King. 4.10. but a nights lodging afforded Joshuas spies, by the Innkeeper Rahab, Joshua 2.1. Joshua 2.1. and a small measure of oil and meal, by the widow to Elias, 1 Kings 17.14. these Are upon record and lose not their reward, Magdalene box, Mary's choice, Martha's cheerful entertainment, the Shulamite, Shunamite, Canaanite, the woman of Samariahs pitcher, the poor widow's mite, Are not forgotten, which is enough to put the life of Religion into the hearts of women, to see every little duty of theirs so well accepted.
And sure many of them, haue beene both partakers of great mercy, and instruments of Gods glory, as in their owne lifes, which as lamps gaue light to their vnbeleeuing Husbands, so in gouerning their familie, and in instructing their children, so was Bathsheba a blessed mother to Salomon, Loys to Timothy, Maxima to Basill, Monica to Austin, Pulcheria to Theodosius, Helena to Constantine: in the sex where sinne hath abounded, Grace hath superabounded:
And sure many of them, have been both partakers of great mercy, and Instruments of God's glory, as in their own life's, which as lamps gave Light to their unbelieving Husbands, so in governing their family, and in instructing their children, so was Bathsheba a blessed mother to Solomon, Loys to Timothy, Maxima to Basil, Monica to Austin, Pulcheria to Theodosius, Helena to Constantine: in the sex where sin hath abounded, Grace hath superabounded:
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But none of all that sex, the blessed Virgin onely excepted, hitherto euer receiued such an honour as this woman; many daughters haue done vertuously, but thou excellest them all.
But none of all that sex, the blessed Virgae only excepted, hitherto ever received such an honour as this woman; many daughters have done virtuously, but thou excellest them all.
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I deny not but Sathan that blasted Paradise, hath much blemished the honour of this sex, hee made choice of a woman, to bee the first engine, and in Paradise by this wheele he turned about the world, and since Dalila was the trappe for Sampson, the daughter of Pharaoh for Salomon, Iesabell for Ahab, almost all the heresies, though fathered by men, yet furthered by womens wit, Helena furthers Simon Magus stratagem, Phioumena her Apelles, Montanus hath his Prisca, Donatus his Lucilla, Priscillinus his Galla, Arius assisted by Constantines sister,
I deny not but Sathan that blasted Paradise, hath much blemished the honour of this sex, he made choice of a woman, to be the First engine, and in Paradise by this wheel he turned about the world, and since Delilah was the trap for Sampson, the daughter of Pharaoh for Solomon, Jezebel for Ahab, almost all the heresies, though fathered by men, yet furthered by women's wit, Helena furthers Simon Magus stratagem, Phioumena her Apelles, Montanus hath his Prisca, Donatus his Lucilla, Priscillianus his Galla, Arius assisted by Constantines sister,
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and Nicholas the Deacon hath a consort of such Companions; and of all Creatures that euer GOD created, there bee no such ensnaring attractiue loadstones and loadstarres to Superstition and Idolatry as women.
and Nicholas the Deacon hath a consort of such Sodales; and of all Creatures that ever GOD created, there be no such ensnaring Attractive loadstones and loadstars to Superstition and Idolatry as women.
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So the good women are very good, and such were those holy women in old time, who trusted in God. And as the Deuill neuer found of such an engine as the woman, so neuer such an enemie aga•nst him as the woman: Piumsane, faithfull and pittifull, and sanctified is this sex, saith Austen, and the honour done by our Sauiour vnto them, hath much exalted the humble and meeke;
So the good women Are very good, and such were those holy women in old time, who trusted in God. And as the devil never found of such an engine as the woman, so never such an enemy aga•nst him as the woman: Piumsane, faithful and pitiful, and sanctified is this sex, Says Austen, and the honour done by our Saviour unto them, hath much exalted the humble and meek;
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and women came to the graue, though Ioseph and Nichodemus had bestowed a hundred pound of Mirrh and Aloes, as well applied as Art or Deuotion could deuise,
and women Come to the graven, though Ioseph and Nicodemus had bestowed a hundred pound of Mirrh and Aloes, as well applied as Art or Devotion could devise,
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This honourable testimonie, of this holy woman, giueth full assurance of our Sauiours acceptance of the seruice of that sex, if they be sanctified, seeing hee ioynes with this Gospell, this woman, and this worke.
This honourable testimony, of this holy woman, gives full assurance of our Saviour's acceptance of the service of that sex, if they be sanctified, seeing he joins with this Gospel, this woman, and this work.
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The Vse whereof, should incite all Christian women to serue the Lord, that in the day of retribution, they may receiue reward from the Lord. S. Austen maketh this Vse;
The Use whereof, should incite all Christian women to serve the Lord, that in the day of retribution, they may receive reward from the Lord. S. Austen makes this Use;
Quum foenum eruerit, slos deciderit, verbua• Domini manebit, when the grasse and grace of beauty, and the flower of mortall frailty shall fall, the word of the Lord shall endure for euer.
Whom Faenum eruerit, slos deciderit, verbua• Domini manebit, when the grass and grace of beauty, and the flower of Mortal frailty shall fallen, the word of the Lord shall endure for ever.
Christian Matrones be yee ambitious of the beauty of the daughter of Zyon, and remember yee that supercilious sailes of vanitie and vaine glory, as they are the vnfitting fashion of the Court so the worst infection of the Citie. Much ornament is no good signe, painting of the face argues an ill complexion of body, a worse mind: Truth hath a face both honest and comely, and lookes best in her wone colours. The Lord threatneth in Esay to ransacke the womens wardrope, and to take away the tinkling ornaments, and their caules and round tires, and chaines, and bracelets,
Christian Matrons be ye ambitious of the beauty of the daughter of Zion, and Remember ye that supercilious sails of vanity and vain glory, as they Are the unfitting fashion of the Court so the worst infection of the city. Much ornament is no good Signen, painting of the face argues an ill complexion of body, a Worse mind: Truth hath a face both honest and comely, and looks best in her won colours. The Lord threatens in Isaiah to ransack the women's wardrobe, and to take away the tinkling Ornament, and their caules and round tires, and chains, and bracelets,
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and hoods, and vailes, and crisping pinnes and threatneth, lamentation and mourning, and desolation to those daintie Creatures that sate at ease in Sion:
and hoods, and vails, and crisping pins and threatens, lamentation and mourning, and desolation to those dainty Creatures that sat At ease in Sion:
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Nuptae Susannam, Anna vidus, virgines Mariam cogitent, saith Austen: I might remember you how hatefull the memorie of some women are, a Diblaim or Dido, Infaelix Dido, nulls bene nupta, marito:
Nuptae Susannam, Anna Vidus, Virgins Mary Cogitent, Says Austen: I might Remember you how hateful the memory of Some women Are, a Diblaim or Dido, Infaelix Dido, nulls bene nupta, marito:
Such are the sexes curse, and the earths dregges of corruption. I might remember you, of our Debora, blessed Elizabeth a woman after Gods owne heart, the glory of the Christian, and enuie of the Infidell world, who was such a nursing mother to our Land and Church, that the cause of Religion, doth owe more to that one Queene, then to many Kings that were before her.
Such Are the sexes curse, and the earth's dregs of corruption. I might Remember you, of our Deborah, blessed Elizabeth a woman After God's own heart, the glory of the Christian, and envy of the Infidel world, who was such a nursing mother to our Land and Church, that the cause of Religion, does owe more to that one Queen, then to many Kings that were before her.
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as to make them the first witnesses of his resurrection, and hath as Hugo obserueth principally deserued the loue of women in that hee vouchsafed to be borne of a woman, that when it was granted to no man, to be the father, it was performed to a woman, to bee the mother of Christ:
as to make them the First Witnesses of his resurrection, and hath as Hugo observeth principally deserved the love of women in that he vouchsafed to be born of a woman, that when it was granted to no man, to be the father, it was performed to a woman, to be the mother of christ:
and yet Salomon in all his royaltie not arraied as one of these. If euer yee had pitty on the fruite of your wombes, take pittie on your soules, pamper not your bodies to murther your soules. Cloath not Hagar with the colour of the Rainebow, and let Sara, the soule, the Kings daughter sterue.
and yet Solomon in all his royalty not arrayed as one of these. If ever ye had pity on the fruit of your wombs, take pity on your Souls, pamper not your bodies to murder your Souls. Cloth not Hagar with the colour of the Rainbow, and let Sarah, the soul, the Kings daughter starve.
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Wit, vertues wanton, fooles wonder, vices friend, and the worlds fauorite, cannot better become ye. Embrace, annoint, kisse, loue, solace, onely in the contemplation of your sauiour.
Wit, Virtues wanton, Fools wonder, vices friend, and the world's favourite, cannot better become you. Embrace, anoint, kiss, love, solace, only in the contemplation of your Saviour.
No snake in this garden, no worme in that gourd, be ye amiable as Rahell, wise as Rebecca, obedient as Sara, diligent as Martha, but withall religious as Mary who receiued this Testimonie, wheresoeuer. I am at length come to her memoriall: my third circumstance of the second part.
No snake in this garden, no worm in that gourd, be you amiable as Rachel, wise as Rebecca, obedient as Sarah, diligent as Martha, but withal religious as Marry who received this Testimony, wheresoever. I am At length come to her memorial: my third circumstance of the second part.
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Saint Chrysostome makes mention, of the women of Corinth, who had a custome to set vp lights or tapers at the birth of euery childe, with proper names, and looke what name the taper bare which lasted longest in the burning, they transferred that name to the childe: our Lord hath put vp a burning lampe for a perpetuall monument of Mary, her name, and her ointment shall neuer haue an end, Quanto huius seminis benedictio satio parca, messis abundans Augusta vena, spatiosi maris, quantum pretium praetiosae meris.
Saint Chrysostom makes mention, of the women of Corinth, who had a custom to Set up lights or Tapers At the birth of every child, with proper names, and look what name the taper bore which lasted longest in the burning, they transferred that name to the child: our Lord hath put up a burning lamp for a perpetual monument of Marry, her name, and her ointment shall never have an end, Quanto Huius seminis Benediction satio parca, Messis abundans Augusta vena, spatiosi maris, quantum Price praetiosae meris.
No Iustes, nor Olympiads, nor Iubiles, nor ages, nor Plato his longest yeare, nor the long liued motion of the ninth spheare, shall terminate, or antiquate, this memoriall.
No Justs, nor Olympiads, nor Iubiles, nor ages, nor Plato his longest year, nor the long lived motion of the ninth sphere, shall terminate, or antiquate, this memorial.
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In this Gospell I should looke for a monument vpon Christs sepulcher: It was Esaies Prophesie gloriosum erit eius sepulchrū; Alexander may haue Europe and Asia, and all the world represented on his Tombe, Cyrus on his, Hic Persarū Domitor, Themistocles on his, En memoranda facta Themistocles, yet neither Alexander against Barbarians, Themistocles against the Persians, Emilius against the Macedonians, Marcellus against the Scithians, or Scipio against the Carthaginians had euer the like victory in the field, as Christ had in the graue, nor doth this victorie want a memory euer vpon the monument of his Sepulchre. For as Alphonsus had this, Alphonsus iacet hic, so Christs Sepulcher this inscription, Luk 24.6. Surrexit Christus, nonest hic.
In this Gospel I should look for a monument upon Christ sepulcher: It was Isaiah Prophesy Gloriosum erit eius sepulchrū; Alexander may have Europe and Asia, and all the world represented on his Tomb, Cyrus on his, Hic Persarū Domitor, Themistocles on his, En memorandum facta Themistocles, yet neither Alexander against Barbarians, Themistocles against the Persians, Emilias against the Macedonians, Marcellus against the Scythians, or Scipio against the Carthaginians had ever the like victory in the field, as christ had in the graven, nor does this victory want a memory ever upon the monument of his Sepulchre. For as Alphonsus had this, Alphonsus iacet hic, so Christ Sepulcher this inscription, Luk 24.6. Surrexit Christus, nonce hic.
nor Iames his neere kinsman, none of these pillars as Paul calleth them had such a Pillar erected as Maries memoriall, Christ buildeth a memoriall out of Maries box,
nor James his near kinsman, none of these pillars as Paul calls them had such a Pillar erected as Mary's memorial, christ builds a memorial out of Mary's box,
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Erasmus obserueth that NONLATINALPHABET is a solemne monument, an honourable memoriall: Chrysostome on Mathew wonders at the eternitie of this memoriall, nec insignis persona, nec multitudine testium celebrata,
Erasmus observeth that is a solemn monument, an honourable memorial: Chrysostom on Matthew wonders At the eternity of this memorial, nec insignis persona, nec multitudine Testimony celebrata,
nec in Templo, nec in Theatro, sed in domo, & in domo leprosi confecta, No noble personage, not done in the Temple or Theatre, or before a multitude of witnesses,
nec in Templo, nec in Theatre, said in domo, & in domo Lepers confecta, No noble personage, not done in the Temple or Theatre, or before a multitude of Witnesses,
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and yet saith Chrysostome, the famous deedes of Kings and Emperours is silenced, they which built cities, erected wals, fought battles, attained Trophies, subdued nations, though they erected statues, and made ordinances, for celebrating their memorialls, yet their memoriall is perished with them,
and yet Says Chrysostom, the famous Deeds of Kings and emperors is silenced, they which built cities, erected walls, fought battles, attained Trophies, subdued Nations, though they erected statues, and made ordinances, for celebrating their memorials, yet their memorial is perished with them,
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Say her loue was great, and her act was good, and her oyntment were pretious, notwithstanding that of Claudian, in greater acts hath beene true, Minuit presentia famam quanto magis illam minuit notitia:
Say her love was great, and her act was good, and her ointment were precious, notwithstanding that of Claudian, in greater acts hath been true, Minuit presentia famam quanto magis Illam minuit notitia:
Fame is an infection, acts reported are either portentious, beyond truth, and by bignesse they breake, or else so cankered with the rust of vntruth, as being lessened they liue not.
Fame is an infection, acts reported Are either portentous, beyond truth, and by bigness they break, or Else so cankered with the rust of untruth, as being lessened they live not.
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and many such great ones, to the shame of their posteritie deserue no better memorie. When as Maries ointment smels sweete ouer all the world, whose memoriall yeelds this Doctrine, The good workes of Gods Saints, shall bee had in euerlasting remembrance.
and many such great ones, to the shame of their posterity deserve no better memory. When as Mary's ointment smells sweet over all the world, whose memorial yields this Doctrine, The good works of God's Saints, shall be had in everlasting remembrance.
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The reason, because they shall bee exemplary to posteritie, and incitements to Gods glory. In Nehemiah 3. there is a list of the Benefactours that built the wall of Ierusalem, not onely their families and their Tribes, but their trades, the Marchants, and the Goldsmiths are twise named, the whole trade and company are named,
The reason, Because they shall be exemplary to posterity, and incitements to God's glory. In Nehemiah 3. there is a list of the Benefactors that built the wall of Ierusalem, not only their families and their Tribes, but their trades, the Merchants, and the Goldsmiths Are twice nam, the Whole trade and company Are nam,
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and euery mans seuerall worke. The righteous saith Dauid shall be had in euerlasting remembrance, Psal. 112.6 NONLATINALPHABET, blessed and long liued saith Chrysostome. Blessings are on the head of the Iust, the memory of the iust is blessed, Pro. 10.7. the remembrance of Iosias as the composition of a perfume, Eccles. 49.1.
and every men several work. The righteous Says David shall be had in everlasting remembrance, Psalm 112.6, blessed and long lived Says Chrysostom. Blessings Are on the head of the Just, the memory of the just is blessed, Pro 10.7. the remembrance of Iosias as the composition of a perfume, Eccles. 49.1.
The heathen thought for euer to be remembred, for their famous inuentions, Cadmus for letters, Pithagoras for numbers, Sidonius for measures, Aesculapius for medicines, Lycurgus for Lawes, Arte for arts, Hercules for games,
The heathen Thought for ever to be remembered, for their famous Inventions, Cadmus for letters, Pythagoras for numbers, Sidonius for measures, Aesculapius for medicines, Lycurgus for Laws, Art for arts, Hercules for games,
Non sic impij, non sic, the vngodly are not so, they perish, and stinke, and rot, the countenance of the Lord is against them, to roote out their remembrance from the earth, Psal. 34.15.
Non sic Impij, non sic, the ungodly Are not so, they perish, and stink, and rot, the countenance of the Lord is against them, to root out their remembrance from the earth, Psalm 34.15.
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vt puluis platearum, lutum patearum, lanugo plantarum, vt limus, fumus, festuca, patea, spuma, as chaffe of the sloore, dust of the streete, mosse of the trees, drosse of the siluer, foame of the sea, froath, smoake, vapours, meteors,
vt Pollution platearum, lutum patearum, lanugo Plantarum, vt limus, Fumes, festuca, patea, Spuma, as chaff of the sloore, dust of the street, moss of the trees, dross of the silver, foam of the sea, froth, smoke, vapours, meteors,
as signets on his finger, starres in his hand, apples of his eye, that they shall slourish as the Bay-tree, the Oliue, the Myrh, the Palme, the Cedar of Lebanus; that their names bee in heauen, Luk. 10.20. their members in his booke, Psalm. 139.19. their meate commeth from his hand, Psalm. 145.15. their bones kept by him Psal. 34.21. Their haires numbred by him, Math. 10.30. Their teares reserued with him, Psal. 50.7.
as signets on his finger, Stars in his hand, Apples of his eye, that they shall slourish as the Bay tree, the Olive, the Myrrh, the Palm, the Cedar of Lebanon; that their names be in heaven, Luk. 10.20. their members in his book, Psalm. 139.19. their meat comes from his hand, Psalm. 145.15. their bones kept by him Psalm 34.21. Their hairs numbered by him, Math. 10.30. Their tears reserved with him, Psalm 50.7.
or a little ointment, or a cuppe of cold water, or a mite misse a reward, or monument; for wee had not heard of the poores treasury in the Temple, had not the poore widdow cast in her mite into the treasurie, which mite is treasured vp,
or a little ointment, or a cup of cold water, or a mite miss a reward, or monument; for we had not herd of the poors treasury in the Temple, had not the poor widow cast in her mite into the treasury, which mite is treasured up,
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The vse whereof should confound, at least confute the miserable mucke-wormes and penurious money-mongers, who neuer did any good, arrestable to God, auaileable to their soule, profitable to their neighbour, that came naked into the world,
The use whereof should confound, At least confute the miserable mucke-wormes and penurious money-mongers, who never did any good, arrestable to God, available to their soul, profitable to their neighbour, that Come naked into the world,
and will goe naked out of the world, whose only godlinesse is gaine, who doe base homage to that which should be the basest drudge, who are so farre from being guiltie of doing good, that for small aduantage they will be content to lose all friends, to pine their bodies, and damne their soules. Is it possible (had not Sathan possessed these seruile slaues ) that a humane soule should liue in a body so base, which makes a liuelesse peece of earth his God? Cultor Mammonae, seruus pecuniae, sectator auaritiae;
and will go naked out of the world, whose only godliness is gain, who do base homage to that which should be the Basest drudge, who Are so Far from being guilty of doing good, that for small advantage they will be content to loose all Friends, to pine their bodies, and damn their Souls. Is it possible (had not Sathan possessed these servile slaves) that a humane soul should live in a body so base, which makes a Lifeless piece of earth his God? Cultor Mammona, seruus pecuniae, sectator auaritiae;
who like a true Chymist, turnes euery thing into siluer, both what he should eat, and what he should weare; and that hee keepes, is to looke vpon, not to vse, which he feares to keepe,
who like a true Chemist, turns every thing into silver, both what he should eat, and what he should wear; and that he keeps, is to look upon, not to use, which he fears to keep,
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What shall become of these that protect what they worship, and want what they abound in? They shall perish, their memoriall shall perish, and well were it,
What shall become of these that Pact what they worship, and want what they abound in? They shall perish, their memorial shall perish, and well were it,
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But how truly should it possesse your soules with ioy, blessed and beloued, who haue fed, and cloathed, and cured, and visited, the weake sicke members of Christ Iesus? Your almes is come vp before God, and as the smoake of the Incense, from the Censor of the Angell, or the Golden Altar, before the Throne. Yee faithfull Deputies of your Master, blessed are yee, great is your reward in heauen, you that are the trustie Treasurers of the poore and needie, and all yee the approued Gouernours of the Hospitals of this Citie, ye are the executors of Christs Legacie, which was only this, The poore yee shall haue alwayes with you:
But how truly should it possess your Souls with joy, blessed and Beloved, who have fed, and clothed, and cured, and visited, the weak sick members of christ Iesus? Your alms is come up before God, and as the smoke of the Incense, from the Censor of the Angel, or the Golden Altar, before the Throne. Ye faithful Deputies of your Master, blessed Are ye, great is your reward in heaven, you that Are the trusty Treasurers of the poor and needy, and all ye the approved Governors of the Hospitals of this city, you Are the Executors of Christ Legacy, which was only this, The poor ye shall have always with you:
for when hee bequeathed his Church to his Disciples, and his garments to his Souldiers, his mother to Iohn, and his body to Ioseph, but the poore he commended to his Church, and you are some of his executors, and haue the poore alwayes with you. It is the speech of Bonauerture, Hoc piarum mentium est, vt nihil sibi tribuant:
for when he bequeathed his Church to his Disciples, and his garments to his Soldiers, his mother to John, and his body to Ioseph, but the poor he commended to his Church, and you Are Some of his Executors, and have the poor always with you. It is the speech of Bonauerture, Hoc piarum mentium est, vt nihil sibi tribuant:
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It is the propertie of holy mindes, that they attribute nothing to themselues, but onely to the grace of God. I would not blast you with an infectious breath of flatterie, or with this pretious balme breake your heads; nor would I be sparing to giue your memoriall what God hath allowed you, seeing you are so free in paying those Legacies that Christ hath appointed you.
It is the property of holy minds, that they attribute nothing to themselves, but only to the grace of God. I would not blast you with an infectious breath of flattery, or with this precious balm break your Heads; nor would I be sparing to give your memorial what God hath allowed you, seeing you Are so free in paying those Legacies that christ hath appointed you.
It is no small honour to be one of the Masters of an Hospitall: Stephen NONLATINALPHABET, Stephen the first Martyr, and first Deacon, was no other then Treasurer for the poore: Paul was Collector for the poore, and Christ himselfe Ouerseer for the poore; for our Sauiour euer comming into the Temple, cast his eye to see what was cast into the Treasurie for the poore. It should be no small ioy to your soules, to consider that God vouchsafeth the name of righteousnesse to Almes-deeds: NONLATINALPHABET, Psal. 112.9. Hee hath dispersed and giuen to the poore, his righteousnesse endureth for euer.
It is no small honour to be one of the Masters of an Hospital: Stephen, Stephen the First Martyr, and First Deacon, was no other then Treasurer for the poor: Paul was Collector for the poor, and christ himself Overseer for the poor; for our Saviour ever coming into the Temple, cast his eye to see what was cast into the Treasury for the poor. It should be no small joy to your Souls, to Consider that God vouchsafeth the name of righteousness to Almsdeeds:, Psalm 112.9. He hath dispersed and given to the poor, his righteousness Endureth for ever.
and your Almes-deeds, and your Almesmen, and your Almes-houses, shall be had in euerlasting remembrance. He that hath left this woman for this worke this memoriall, I doubt not but his gratious presence is with vs, his blessed eyes ouer vs, his sacred eares open vnto vs, this morning to heare this memoriall of your bounty and mercy,
and your Almsdeeds, and your Almsmen, and your Almshouses, shall be had in everlasting remembrance. He that hath left this woman for this work this memorial, I doubt not but his gracious presence is with us, his blessed eyes over us, his sacred ears open unto us, this morning to hear this memorial of your bounty and mercy,
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THere hath been brought to the Hospitall of Bridewell within the space of one yeare last past, of wandring souldiers and other vagrant people, which haue beene passed thence into their natiue Countries by pasports (according to the Law in that case prouided) to the number of 1810. of whom many haue beene chargeable to the said Hospitall in their dyet,
THere hath been brought to the Hospital of Bridewell within the Molle of one year last passed, of wandering Soldiers and other vagrant people, which have been passed thence into their native Countries by passports (according to the Law in that case provided) to the number of 1810. of whom many have been chargeable to the said Hospital in their diet,
for the time of their being in the same, some more, some lesse, as they might thence be conueniently remoued, besides other helps there ministred vnto many of them, as cause required:
for the time of their being in the same, Some more, Some less, as they might thence be conveniently removed, beside other helps there ministered unto many of them, as cause required:
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Also there is in the said Hospitall maintained and kept in Arts and occupations, and other seruile workes and labours, at the charges of the said Hospitall, of men, women,
Also there is in the said Hospital maintained and kept in Arts and occupations, and other servile works and labours, At the charges of the said Hospital, of men, women,
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Salomons fame neuer went further, the circuit of the Sunne is not greater, NONLATINALPHABET is NONLATINALPHABET, vbicunque, vbique. The Church was as Noahs Arke, Abrahams progenie, Iobs familie, Nebuchadnezors furnace, Eliahs complaint,
Solomon's fame never went further, the circuit of the Sun is not greater, is, vbicunque, vbique. The Church was as Noahs Ark, Abrahams progeny, Jobs family, Nebuchadnezors furnace, Elijah's complaint,
but now God is knowne vpon all the earth, his sauing health among all Nations. The Apostles were latent, which the doore shut, the Christians silent, their liues couped, the Antebunni, hymni, and priuate Liturgie were solitarie; now God,
but now God is known upon all the earth, his Saving health among all nations. The Apostles were latent, which the door shut, the Christians silent, their lives couped, the Antebunni, hymni, and private Liturgy were solitary; now God,
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A blessed worke, that is so emblazoned. Indi, Scitha, Thraces, Sauromatae, quique Mauritaniam, quique Orthigias Insulas habitant, quod in domicilio pauperis factum est à muliere, magna voce praedicant, saith Chrysostome: Et vix pro Christiano habeatur, qui non tenuerit nomen eius, saith Gregory. A holy worke it was that was so honoured, and it so continued, so repeated, saith Roffensis, Singulis annis per totum Christianitatis orbem in celeberrimo Paschae Festo per tot Sacerdotum bursas, per tot Pontificum linguas, per tot praedicantium tubas, hunc de Maria hymnum pronunciars. Wheresoeuer this Gospell is preached:
A blessed work, that is so emblazoned. Indi, Scitha, Thraces, Sauromatae, Quique Mauritaniam, Quique Orthigias Insulas habitant, quod in domicilio pauperis factum est à Mulier, Magna voce Predicant, Says Chrysostom: Et vix Pro Christian habeatur, qui non tenuerit Nome eius, Says Gregory. A holy work it was that was so honoured, and it so continued, so repeated, Says Roffensis, Singulis Annis per totum Christianitatis orbem in Celeberrimo Passover Festo per tot Sacerdotum bursas, per tot Pontificum linguas, per tot preaching tubas, hunc de Maria hymnum pronunciars. Wheresoever this Gospel is preached:
That not onely already Peter at Antioch, and Iohn in all Asia, Iames in Ierusalem, and Paul at Rome, Philip at Caesarea, and Marke at Alexandria, haue long since honoured this happy worke of Mary: That Timothy at Ephesus, and Titus at Crete, Polycarpus at Smyrna, Paulinus at Nola, Primasius at Vtica, Eucherius at Lyons, Chrysostome at Constantinople, Cyprian at Carthage, Ambrose at Myllaine, Austine at Hyppo: The glorious company of the Apostles, the goodly fellowship of the Preachers, the noble armie of Martyrs, the holy Church throughout all the world wheresoeuer, doth knowledge this memory of the ointment of Mary, and that the memoriall thereof doth attend the Gospell. Whence issueth this last conclusion, Where the Gospell of Christs Passion and Resurrection is preached, there the necessitie of good workes should be vrged: The Reason, because they be the manifest signes of our faith, and beleefe of the Gospell of Christ.
That not only already Peter At Antioch, and John in all Asia, James in Ierusalem, and Paul At Room, Philip At Caesarea, and Mark At Alexandria, have long since honoured this happy work of Marry: That Timothy At Ephesus, and Titus At Crete, Polycarp At Smyrna, Paulinus At Nola, Primasius At Uticar, Eucherius At Lyons, Chrysostom At Constantinople, Cyprian At Carthage, Ambrose At Myllaine, Augustine At Hippo: The glorious company of the Apostles, the goodly fellowship of the Preachers, the noble army of Martyrs, the holy Church throughout all the world wheresoever, does knowledge this memory of the ointment of Marry, and that the memorial thereof does attend the Gospel. Whence issueth this last conclusion, Where the Gospel of Christ Passion and Resurrection is preached, there the necessity of good works should be urged: The Reason, Because they be the manifest Signs of our faith, and belief of the Gospel of christ.
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Faith is shewed by workes, the tree by the fruit, the streame by the fountaine, the light by the Sunne. Our Sauiour is he that hath done to vs great things, whereof wee may reioyce,
Faith is showed by works, the tree by the fruit, the stream by the fountain, the Light by the Sun. Our Saviour is he that hath done to us great things, whereof we may rejoice,
and holy is his Name. We must performe some seruice for him to glorifie his Name. He hath beene made poore, to make vs rich, holy is his Name. They that be rich, should for his sake succour the poore, to glorifie his Name. Our Sauiour did euer some good worke at the Passeouer, which was the greatest Feast of the whole yeere,
and holy is his Name. We must perform Some service for him to Glorify his Name. He hath been made poor, to make us rich, holy is his Name. They that be rich, should for his sake succour the poor, to Glorify his Name. Our Saviour did ever Some good work At the Passover, which was the greatest Feast of the Whole year,
and the greatest worke of our Redemption hee performed at this Feast of the Passeouer, Holy is his Name. The act, the feast, the time, the meeting, the glad tidings, the Gospell of this Passeouer, this Gospell at the Passeouer, should bring forth some fruit to glorifie his name.
and the greatest work of our Redemption he performed At this Feast of the Passover, Holy is his Name. The act, the feast, the time, the meeting, the glad tidings, the Gospel of this Passover, this Gospel At the Passover, should bring forth Some fruit to Glorify his name.
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To conclude therefore this last point, the vse hereof is to stirre vp all of vs to imitate their first practise, who first heard this doctrine of Christs Passion and Resurrection, Acts 2.23.24. Peter preached to some deuout men of euery Nation vnder heauen, that Iesus whom they had crucified and slaine, God had raised him vp from the dead: This was this Gospell. Obserue from the 41. verse the fruit of this preaching, they gladly receiued this word, 3000. soules were added to the Church: in the 44. they beleeued, and sold their possessions, and goods, and parted them to euery man that had need.
To conclude Therefore this last point, the use hereof is to stir up all of us to imitate their First practice, who First herd this Doctrine of Christ Passion and Resurrection, Acts 2.23.24. Peter preached to Some devout men of every nation under heaven, that Iesus whom they had Crucified and slain, God had raised him up from the dead: This was this Gospel. Observe from the 41. verse the fruit of this preaching, they gladly received this word, 3000. Souls were added to the Church: in the 44. they believed, and sold their possessions, and goods, and parted them to every man that had need.
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The Christian Primitiues were no Possessiues: the poore did not enuie the rich, non enim ita diuites, none were so rich, saith Chrysostome; the rich did not despise the poore, for none were so poore.
The Christian Primitives were no Possessives: the poor did not envy the rich, non enim ita diuites, none were so rich, Says Chrysostom; the rich did not despise the poor, for none were so poor.
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And such sacrifices this day haue ye offered. Our Sauiour at the Passeouer saith Rupertus, fed the 5000. the number is great that yee haue fedde, cloathed, cured;
And such Sacrifices this day have you offered. Our Saviour At the Passover Says Rupert, fed the 5000. the number is great that ye have fed, clothed, cured;
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LONDON is rep esented here like L•dia the purple seller, or as Dorcas full of goo• wo•kes and almesdeeds, wh•ch shee hath done. The•• poore men, and widdowes, and children shew the garments and coates, which Dorcas hath made.
LONDON is rep esented Here like L•dia the purple seller, or as Dorcas full of goo• wo•kes and almsdeeds, wh•ch she hath done. The•• poor men, and widow's, and children show the garments and coats, which Dorcas hath made.
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Exunijs enera a su•s. Beh•ld the beauty of this daughter of Syon, as an orch•rd of sweet fruits, or a garden of sweet flowers, as R•ses or Ly•ies, as a bed of violets, so doe these poore Orphans, and I•f•nts, and indigent soules appeare this day, in •his place, before God, and men, and Angels. This Citty as Mary hath powred out her ointment on the body of our Sauiour,
Exunijs enera a su•s. Beh•ld the beauty of this daughter of Syon, as an orch•rd of sweet fruits, or a garden of sweet flowers, as R•ses or Ly•ies, as a Bed of violets, so do these poor Orphans, and I•f•nts, and indigent Souls appear this day, in •his place, before God, and men, and Angels. This city as Marry hath poured out her ointment on the body of our Saviour,
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but God shall make you a monument, that shall neuer haue an end. I hope you haue also annointed Christs head at this solemne meeting, by celebrating the great feast of Christs resurrection, to the glory of God the Father, the same minde should be in vs, the same minde should be intended by vs:
but God shall make you a monument, that shall never have an end. I hope you have also anointed Christ head At this solemn meeting, by celebrating the great feast of Christ resurrection, to the glory of God the Father, the same mind should be in us, the same mind should be intended by us:
it was his end, it should be our end. To end all then, if this be our end, why should we doubt but the Angell wil descend at this time into the poole of Bethesda, and some impotent man that neuer yet did good may bee healed? Some dry - withered - couetous hand may be cured.
it was his end, it should be our end. To end all then, if this be our end, why should we doubt but the Angel will descend At this time into the pool of Bethesda, and Some impotent man that never yet did good may be healed? some dry - withered - covetous hand may be cured.
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You haue duely obserued Christs rule in the feast; now you keepe the feast you haue called the poore, and the same, and the blinde. This feast is the time that the Iewes kept their feast of first fruits. The first fruits of Zacheus faith are found Luk. 19.8. Behold Lord the halfe of my goods I giue to the poore.
You have duly observed Christ Rule in the feast; now you keep the feast you have called the poor, and the same, and the blind. This feast is the time that the Iewes kept their feast of First fruits. The First fruits of Zacchaeus faith Are found Luk. 19.8. Behold Lord the half of my goods I give to the poor.
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If Zacheus be dead without issue, yet at least, let euery one doe some good, euery one carry home some spikenard to embalme their bodies for the buriall, euery one bring forth some fruit of the resurrection; euery one adde somewhat to the ioy of the Angels in heauen.
If Zacchaeus be dead without issue, yet At least, let every one doe Some good, every one carry home Some spikenard to embalm their bodies for the burial, every one bring forth Some fruit of the resurrection; every one add somewhat to the joy of the Angels in heaven.
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Doth God cloth the grasse of the earth, the lillyes of the field, how much more careth he for you, ô yee of little faith? Let euery one at this feast of first fruits, bring forth some fruit worthy amendment of life.
Does God cloth the grass of the earth, the lillies of the field, how much more Careth he for you, o ye of little faith? Let every one At this feast of First fruits, bring forth Some fruit worthy amendment of life.
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euery tree that bringeth not forth good fruit shall be hewen downe, and euery mans blood shall be on his owne head, and tribulation, and anguish shall be on euery wicked soule:
every tree that brings not forth good fruit shall be hewn down, and every men blood shall be on his own head, and tribulation, and anguish shall be on every wicked soul:
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Gildes. B•de. Gen. 22.14. I• B•nger in Wal•s one and twenty hundred Monkes, 1. Archbishop, and 7. •eac•••d ••••ops in tho•e parts of 〈 … 〉 Saxon Chron of Peterborough Au••in the blacke bloudy proud an• l•ng Monke in his spleene to 〈 ◊ 〉, d•ew infinite bloud, and d•stroyed more b•d••s then euer Poperie saued soules.
Gildes. B•de. Gen. 22.14. I• B•nger in Wal•s one and twenty hundred Monks, 1. Archbishop, and 7. •eac•••d ••••ops in tho•e parts of 〈 … 〉 Saxon Chronicles of Peterborough Au••in the black bloody proud an• l•ng Monk in his spleen to 〈 ◊ 〉, d•ew infinite blood, and d•stroyed more b•d••s then ever Popery saved Souls.
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