Prælium & præmium. The Christians warre and rewarde A sermon preached before the Kings maiestie at VVhitehall the 3. of May. 1608. By Daniell Price Master of Arts of Exeter Colledge, and chapleyn in ordinarie to the prince
and revealed by his will, is as Cassiodore obserueth, Schola coelest is, eruditio vitalis, auditorium veritatis, disciplina singularis, profitable to teach, to instruct, to reproue, to correct, that the man of God may be perfect in al good works:
and revealed by his will, is as Cassiodorus observeth, School coelest is, Eruditio Vitalis, auditorium veritatis, Discipline singularis, profitable to teach, to instruct, to reprove, to correct, that the man of God may be perfect in all good works:
whatsoeuer is contained in this booke, God hath reuealed to man, NONLATINALPHABET is become NONLATINALPHABET, secretum, relatum, nay not only relatum but revelatum, The whole booke from Genesis to the Reuelation is the Genesis of a Revelation, here beginneth the Exodus the end, termination, complement, accomplishment of the Reuelation.
whatsoever is contained in this book, God hath revealed to man, is become, secretum, relatum, nay not only relatum but Revelatum, The Whole book from Genesis to the Revelation is the Genesis of a Revelation, Here begins the Exodus the end, termination, compliment, accomplishment of the Revelation.
But now secreta, profunda, arcana, abscondita, be revelata. The Aenigma is disclosed, the knot vnloosed, the mysteries interpreted, the vaile remoued, all things reuealed,
But now secreta, profunda, arcana, abscondita, be Revelation. The Aenigma is disclosed, the knot unloosed, the Mysteres interpreted, the veil removed, all things revealed,
& he that was vailed in the flesh is reuealed in the spirit, and in this booke, is the manifestation of our God & of his will, of the Lambe, and of his life, of the spirit, and of his truth, of his seales, trumpets, angels, viols, thunders, lightnings, threatnings, iudgements of heauē, hel, the earth, the sea, consumption, destruction, dissolution, desolation and final consumation of the world.
& he that was veiled in the Flesh is revealed in the Spirit, and in this book, is the manifestation of our God & of his will, of the Lamb, and of his life, of the Spirit, and of his truth, of his Seals, trumpets, Angels, viols, Thunders, lightnings, threatenings, Judgments of heaven, hell, the earth, the sea, consumption, destruction, dissolution, desolation and final consummation of the world.
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then this is the light of that Lanthorne, if the Alphabet of God, then this is then of that Alphabet, this is the ende of his booke, who is the beginning and the end, the last of his book, who is the first and the last, the Ω of his booke, who is α and Ω, the Amen of his booke, who is yea and Amen. The holyest place not more worthily called sanctum sanctorum, or the Iubile Sabbatum sabbatorum, or the Canticles Cantica Canticorum, or Empireum Coelū Coelorum, I say not more truely called so,
then this is the Light of that Lanthorn, if the Alphabet of God, then this is then of that Alphabet, this is the end of his book, who is the beginning and the end, the last of his book, who is the First and the last, the Ω of his book, who is α and Ω, the Amen of his book, who is yea and Amen. The Holiest place not more worthily called sanctum sanctorum, or the Jubilee Sabbatum sabbatorum, or the Canticles Cantica Canticorum, or Empireum Coelū Coelorum, I say not more truly called so,
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and misteries of God, so that as a father well speaketh of the whole scripture, I may also in particular speake of this Apocalips, pascit miraculis, oraculis, figuris, verbis, mysterijs, And as Manna as Gregory obserueth, habet omne delectamentum, & omnis saporis suauitatem, so I may speake of this booke of the Reuelation, (which is the hid Manna, kept long in the Arke, inter arcana, and now manifested among Reuelata. ) O then come,
and Mysteres of God, so that as a father well speaks of the Whole scripture, I may also in particular speak of this Apocalypse, pascit miraculis, oraculis, figuris, verbis, mysterijs, And as Manna as Gregory observeth, habet omne delectamentum, & omnis saporis suauitatem, so I may speak of this book of the Revelation, (which is the hid Manna, kept long in the Ark, inter arcana, and now manifested among Reuelata.) Oh then come,
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as a portion of meate in due season, which if you wil staye till J haue prepared it for you, J will present it to bee panem nostrum hodiernum, or rather, panem nostrum quotidianum. He that overcometh and keepeth my workes to the end to him wil I giue power ouer nations.
as a portion of meat in due season, which if you will stay till J have prepared it for you, J will present it to be Bread nostrum hodiernum, or rather, Bread nostrum quotidian. He that Overcometh and Keepeth my works to the end to him will I give power over Nations.
what subiect more sit for Heroicall spirits then an encitement to chiualtrie, nay what subiect maie speake of a fitter subiect before a most royal King, then of a kingdome.
what Subject more fit for Heroical spirits then an encitement to chiualtrie, nay what Subject may speak of a fitter Subject before a most royal King, then of a Kingdom.
Beholde both these in this Hee that ouercometh &c. Hee that ouercometh, here a christian is made a conquerour, and keepeth my woorks to the end, hereof a Conquerour he is made a Continuer, J wil giue him power ouer nations, hereof a Continuer he is made a king.
Behold both these in this He that Overcometh etc. He that Overcometh, Here a christian is made a conqueror, and Keepeth my works to the end, hereof a Conqueror he is made a Continuer, J will give him power over Nations, hereof a Continuer he is made a King.
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He that ouercometh here hee is approued a Christian and keepeth my woorkes, here hee is a Catholike, I will giu• him power over nations, here he is Defēder of the faith A Conquerour, a Continuer, a King, a Christian, Catholike, Defender of the faith.
He that Overcometh Here he is approved a Christian and Keepeth my works, Here he is a Catholic, I will giu• him power over Nations, Here he is Defender of the faith A Conqueror, a Continuer, a King, a Christian, Catholic, Defender of the faith.
In a woorde in these woords ye shal finde, a Conflict, & a Conquest, Martyres miserie, Saints dignitie, the state of seruants, in this life laborious, the state of Saints in the life to cōe glorious, a precept to take vp the Crosse, a promise of the Crowne,
In a word in these words you shall find, a Conflict, & a Conquest, Martyrs misery, Saints dignity, the state of Servants, in this life laborious, the state of Saints in the life to come glorious, a precept to take up the Cross, a promise of the Crown,
Obserue breefly these 2 parts praelium & pramium, praelium admortem; praemium advitam, a warre, and a rewa•d, warre to the end, the end of that end to be rewarded, In praelio, in the warrfare obserue, 1 that the true Christian must ouercome, He that ouercometh, 2. that he must continue, and keepe my workes to the end, in praemio, the reward, obserue 1. the giuer promising.
Observe briefly these 2 parts Praelium & pramium, Praelium admortem; Premium advitam, a war, and a rewa•d, war to the end, the end of that end to be rewarded, In Praelio, in the warfare observe, 1 that the true Christian must overcome, He that Overcometh, 2. that he must continue, and keep my works to the end, in Praemio, the reward, observe 1. the giver promising.
I will giue him. 2. the gift promised ▪ power ouer nations •hus you see the body and soule, the heauen & earth of my Text, the parts and particular circumstance, thereof, of al which in their order, and first of the first. He that ouercometh.
I will give him. 2. the gift promised ▪ power over Nations •hus you see the body and soul, the heaven & earth of my Text, the parts and particular circumstance, thereof, of all which in their order, and First of the First. He that Overcometh.
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by Eschilus to smoak, by Varro to a bubble, by Crates to hey, by Socrates to a Iourney, by Epictetus to a Torrent, by Pindarus to a shadowe, by Plutarch to a Flower by Petrarch to a feather, by Iacob to a Pilgrimage. Gen. 47.9. wherin is casualtie by Dauid to a span. Psa. 39.5. wherein is breuitie by Hosea, to a cloud, Hosea. 13.3. wherein is mutabilitie, by Paul to a Race. 2. Tim. 4.7. wherin is Celeritie, by Iames to a vapour. Iames 4.13. wherin is inconstancie, & by Iob to a warfare. Iob. 7.7. wherin is much conflicting miserie, God that is himselfe, a man of warre, Exod. 15.3. made man also to bee a man of warre. Gen. 3.15. put emnitie betweene the woman and the serpent, & betweene the feed of the woman and the feed of the serpent.
by Aeschylus to smoke, by Varro to a bubble, by Crates to heigh, by Socrates to a Journey, by Epictetus to a Torrent, by Pindarus to a shadow, by Plutarch to a Flower by Petrarch to a feather, by Iacob to a Pilgrimage. Gen. 47.9. wherein is casualty by David to a span. Psa. 39.5. wherein is brevity by Hosea, to a cloud, Hosea. 13.3. wherein is mUTABILITY, by Paul to a Raze. 2. Tim. 4.7. wherein is Celerity, by James to a vapour. James 4.13. wherein is inconstancy, & by Job to a warfare. Job 7.7. wherein is much conflicting misery, God that is himself, a man of war, Exod 15.3. made man also to be a man of war. Gen. 3.15. put Enmity between the woman and the serpent, & between the feed of the woman and the feed of the serpent.
In the 3. of Genesis you maie see the begining of this warre, there was the first quarrell about the first broken head, hee shall breake thine head ▪ and thou shalt bruise his heele.
In the 3. of Genesis you may see the beginning of this war, there was the First quarrel about the First broken head, he shall break thine head ▪ and thou shalt bruise his heel.
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and taught his hands to fight, & his fingers to battel, so that now Iob maie trulie speake Militia est vita hominis super terram, non super coelum qui super coelum triumphant, non sub terra qui sub terra quie scūt sed super terram quia qui super terram pugnāt Tsaba as the Hebrews read a continuall dimication,
and taught his hands to fight, & his fingers to battle, so that now Job may truly speak Militia est vita hominis super terram, non super coelum qui super coelum triumphant, non sub terra qui sub terra quie scunt sed super terram quia qui super terram pugnant Tsaba as the Hebrews read a continual dimication,
or NONLATINALPHABET as the Greekes a Piracie by sea & a Conspiracie by land or a temptation, as the septuagint trāslate it, a Conflict, Combat, battel, a warring agonizing kinde of life, in which al quoad maius & minus haue their partes as Petrarch obserueth, Hic in castris, ille in Rostris, in scholis, in memore an agro, in pelago, in palat so:
or as the Greeks a Piracy by sea & a conspiracy by land or a temptation, as the Septuagint translate it, a Conflict, Combat, battle, a warring agonising kind of life, in which all quoad May & minus have their parts as Petrarch observeth, Hic in Castris, Isle in Rostris, in scholis, in memore an Agro, in Sea, in palate so:
Benaiah was honorable among thirtie but he attained not to the first 3, And so many a Benatah may fight and yet in fighting not attaine to the holie warfare of the Trinitie, which is the first three.
Benaiah was honourable among thirtie but he attained not to the First 3, And so many a Benatah may fight and yet in fighting not attain to the holy warfare of the Trinity, which is the First three.
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Therefore as there is a Soe runne that ye maie obtaine, so also is there soe fight that yee maie ouercome, Non pugnanti, sed vincenti, Not to him that fighteth,
Therefore as there is a So run that you may obtain, so also is there so fight that ye may overcome, Non pugnanti, sed Vincent, Not to him that fights,
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but to him that ouercommeth the aime, the marke, the scope, the end, the Cynosura the Causa Causae of our fighting to ouercome. To him that ouercommeth.
but to him that Overcometh the aim, the mark, the scope, the end, the Cynosura the Causa Causae of our fighting to overcome. To him that Overcometh.
The Pelagian and his heire apparant of that heresie Bellarmine in his 5. book de gratia & libero arbitrio, answere that man though he be seeble, weake, wearie, vnworthie,
The Pelagian and his heir apparent of that heresy Bellarmine in his 5. book de Gratia & libero arbitrio, answer that man though he be feeble, weak, weary, unworthy,
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yet hath he liberty, and strength, and free wil to run, & to continue and perseuere, else were al precepts and exhortations and expositions and reproofes altogither in vaine.
yet hath he liberty, and strength, and free will to run, & to continue and persevere, Else were all Precepts and exhortations and expositions and reproofs altogether in vain.
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or commande vs, to doe that which is not within our power, or liberty to performe, it were as if a man should exhort one to runne, which were fast inclosed in a prison.
or command us, to do that which is not within our power, or liberty to perform, it were as if a man should exhort one to run, which were fast enclosed in a prison.
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For answere whereunto I saie Austine by anticipation in his booke de gratia & libero arbitrio, answereth Bell. argument in his booke de gratia & libero arbitrio.
For answer whereunto I say Augustine by anticipation in his book de Gratia & libero arbitrio, Answers Bell. argument in his book de Gratia & libero arbitrio.
Ideo Deus, &c. Therefore God commaundeth somewhat that man cannot doe, that man maie learne to seeke abilitie of God to doe it, Fides enim impetrat quod lex imperat, for faith obtaines from God by praier, what God prescribeth to man by law.
Ideo Deus, etc. Therefore God commandeth somewhat that man cannot do, that man may Learn to seek ability of God to do it, Fides enim impetrate quod lex Implead, for faith obtains from God by prayer, what God prescribeth to man by law.
and therfore whē in David in one verse, we read Tu praecepisti, thou hast charged that we should keepe thy commandements, hee addeth vtinam sic vie meae parentur, O that my waies were made so direct, that I might keepe thy statures, his commande excitants gratia, his assistance operans gratiam. Commandement maie extende further then strength,
and Therefore when in David in one verse, we read Tu praecepisti, thou hast charged that we should keep thy Commandments, he adds vtinam sic vie meae parentur, Oh that my ways were made so Direct, that I might keep thy statures, his command excitants Gratia, his assistance operans gratiam. Commandment may extend further then strength,
We are al as spring lockes, shut wee can of our selues, not open, for our naturales Potentiae, as the schooles speake, be become naturales impotentiae, and as S. Austine speaketh, Libero arbitrio male vtens homo & se perdidit & ip sum.
We Are all as spring locks, shut we can of our selves, not open, for our Naturals Potentiae, as the Schools speak, be become Naturals impotentiae, and as S. Augustine speaks, Libero arbitrio male vtens homo & se perdidit & ip sum.
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So that whosoeuer will ascende Iacobs ladder must acknowledge still Dominus super scalā, and howsoeuer the sword of the Lord and the sword of Gedeon maie goe togither,
So that whosoever will ascend Iacobs ladder must acknowledge still Dominus super scalā, and howsoever the sword of the Lord and the sword of Gideon may go together,
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yet the hand of Gedeon or the sword in his hand, or the edge on his sworde is not able to pierce vnlesse God giue power, Non enim tam agimus quam à Deo agimur, saieth Zanchius, for man is not so properlie said to doe good,
yet the hand of Gideon or the sword in his hand, or the edge on his sword is not able to pierce unless God give power, Non enim tam agimus quam à God agimur, Saith Zanchius, for man is not so properly said to do good,
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God commands all men to be willing, he giueth vnto some his grace to be able, he permitteth others to remaine vnwilling but neuer to remaine vnpunished.
God commands all men to be willing, he gives unto Some his grace to be able, he permitteth Others to remain unwilling but never to remain unpunished.
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and cōmaunde what thou wilt, for without thee our knowledge is ignorance, our power is infirmitie, our sight is blindnes, our light is darknes, our strength is weaknesse.
and command what thou wilt, for without thee our knowledge is ignorance, our power is infirmity, our sighed is blindness, our Light is darkness, our strength is weakness.
The verie sāe exercises hath God appointed for his seruāts, he hath appointed them to runne, 1. Cor. 9.24. per viam man datorum. Ps. 119.32. per viam patientiae. Heb. 12.1. he hath appointed them to resist. Eph. 6.13. in fide. 1. Pet. 1.9. In sanguine. Heb. 12.4. hee hath appointed them to wrestle. Eph. 6.12. vs { que } ad auroram. Gen. 32.35. adversus principatus, adversus potestates, adversus mūdi d•minos. adversus spirituales astutias. Eph. 6.12. hee hath appointed vs to fight. Iob. 14.14. non secundum carnē. 2. Cor. 10.3. sed bonam militiam militare 1. Tim. 1.18.
The very sane exercises hath God appointed for his Servants, he hath appointed them to run, 1. Cor. 9.24. per viam man datorum. Ps. 119.32. per viam patientiae. Hebrew 12.1. he hath appointed them to resist. Ephesians 6.13. in fide. 1. Pet. 1.9. In sanguine. Hebrew 12.4. he hath appointed them to wrestle. Ephesians 6.12. us { que } ad auroram. Gen. 32.35. Adversus Principatus, Adversus potestates, Adversus mūdi d•minos. Adversus spirituales astutias. Ephesians 6.12. he hath appointed us to fight. Job 14.14. non secundum carnē. 2. Cor. 10.3. sed Good militiam militare 1. Tim. 1.18.
and in all these the life of a Christian is a busie, stirring, agonizing trade of life, a pressing to the marke a striuing to enter in at the narrowe gate,
and in all these the life of a Christian is a busy, stirring, agonising trade of life, a pressing to the mark a striving to enter in At the narrow gate,
And whosoeuer wil vndergoe this & be cōtēted to take presse mony in this warfaring life shalbe sure to haue God stil helping strengthning, encouraging, Cōforting,
And whosoever will undergo this & be contented to take press money in this warfaring life shall sure to have God still helping strengthening, encouraging, Comforting,
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and assisting, so that what is faynedly reported of Pindarus to be continuallie assisted by Apollo, Lycurgus by Pithia, Numa by Aegeria, Socrates, by his Genius, Phiddias by his Iupiter, and Philemon by the Muses, may more truelie be said of the Lord our God, who doeth continuallie assist his seruants to the last of their life to ouercome.
and assisting, so that what is fainedly reported of Pindarus to be continually assisted by Apollo, Lycurgus by Pithia, Numa by Aegeria, Socrates, by his Genius, Phiddias by his Iupiter, and Philemon by the Muses, may more truly be said of the Lord our God, who doth continually assist his Servants to the last of their life to overcome.
Manie things are said to ouercome, the word of God to ouercome man, that word made man to ouercōe for man, man himselfe by repentance and praier to ouercome God, by faith, hope,
Many things Are said to overcome, the word of God to overcome man, that word made man to overcome for man, man himself by Repentance and prayer to overcome God, by faith, hope,
witnes Niniueh imperious, insolent, intollerable Niniueh, Niniueh, the imperial cōmander of the Easterne parts, prowde of her wals and bulwarks, Niniveh the mother Cittie of Assiria, the Metropolis of the Countrie, the goldē head of the picture, the glorie of the earth, the seate of the Empire, the Ladie of the East,
witness Nineveh imperious, insolent, intolerable Nineveh, Nineveh, the imperial commander of the Eastern parts, proved of her walls and bulwarks, Nineveh the mother city of Assyria, the Metropolis of the Country, the golden head of the picture, the glory of the earth, the seat of the Empire, the Lady of the East,
The message ▪ of their ouerthrow, ouerthrew the messuage saith Chrysost. the prophecie fel, the Cittie fel not because her fal was prophecied, Vincit verbū. The word made man, ouercame for man.
The message ▪ of their overthrow, overthrew the message Says Chrysostom the prophecy fell, the city fell not Because her fall was prophesied, Vincit verbū. The word made man, overcame for man.
Christ saith, Ioh. 16. I haue ouercome the world, witnesse, that bloodie conflict, when Mount Calvary was the field, the Crosse the bloody banner, his blessed body the weapon of his warfare, his anguishes his armies, My God why haste thou forsaken me, the Trumpet, his death, the life, his miserie, the victorie, his crucifying, the conquest, his Tortours the Triumph, Vincit Christus. Repentance overcommeth.
christ Says, John 16. I have overcome the world, witness, that bloody conflict, when Mount Calvary was the field, the Cross the bloody banner, his blessed body the weapon of his warfare, his Anguishes his armies, My God why haste thou forsaken me, the Trumpet, his death, the life, his misery, the victory, his crucifying, the conquest, his Tortours the Triumph, Vincit Christus. Repentance Overcometh.
Repentance in man begets Repentance in God, non per naturam sed per effectum, though the heauens bee readie to plague vs, the sun & moone to raigne downe blood vpon vs, the fire hote burning coles, the aire I hunderbolts, the earth readie to swallow vs, the water to drowne vs, hel to deuour vs:
Repentance in man begets Repentance in God, non per naturam sed per effectum, though the heavens be ready to plague us, the sun & moon to Reign down blood upon us, the fire hight burning coals, the air I hunderbolts, the earth ready to swallow us, the water to drown us, hell to devour us:
and soares, and haile, and thunder, and lightning, and grashoppers, & morreine, and darknes, were sent vpon the Countrie, By Moyses praiet they were remoued, dispersed, scattered demolished, vtterlie dissipated as the dust before the winde. Vincit Oratio, Oratio paenetrat coelū.
and soars, and hail, and thunder, and lightning, and grasshoppers, & morreine, and darkness, were sent upon the Country, By Moses praiet they were removed, dispersed, scattered demolished, utterly dissipated as the dust before the wind. Vincit Oratio, Oratio paenetrat coelū.
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So might I speak of faith, hope, and charitie, which be most forcible, singuler, effectual, powerful, energeticallie potent, I had almost said omnipotent in the trials, trauils, battels, warfare, combates, conflicts, conquests, victories, triumphs, trophes of the Saints.
So might I speak of faith, hope, and charity, which be most forcible, singular, effectual, powerful, energeticallie potent, I had almost said omnipotent in the trials, trauils, battles, warfare, combats, conflicts, conquests, victories, Triumphos, trophies of the Saints.
This is now that Complete knight, Hauing on his feet spurs guilt with his blood, who tooke awaie the guilt of the law, on his head, a helmet saluation, on his hart, a brest plate righteousnesse, on his loines, a girdle veritie, in his hand, a sword the spirit, on his whole bodie a robe, the seamelesse garment the Lord Iesus Christ,
This is now that Complete knight, Having on his feet spurs guilt with his blood, who took away the guilt of the law, on his head, a helmet salvation, on his heart, a breast plate righteousness, on his loins, a girdle verity, in his hand, a sword the Spirit, on his Whole body a robe, the Seamless garment the Lord Iesus christ,
Our life is militia, we haue an oath sacramentū militiae, we haue an armour Armaturam militiae we haue a place locum militiae, we haue a combat luctam militiae, we haue a reward coronam militiae, our dāgers diuerse, our conflicts mightie, our adversaries many, Nihil horū ora vultus mouerunt? within vs guilty consciences oppressing vs,
Our life is militia, we have an oath sacramentū militiae, we have an armour Armaturam militiae we have a place locum militiae, we have a combat luctam militiae, we have a reward Crown militiae, our dangers diverse, our conflicts mighty, our Adversaries many, Nihil horū ora vultus mouerunt? within us guilty Consciences oppressing us,
before vs trapps for our destruction to ensnare vs, behind vs memorie of sinns past to torture vs, ouer our heads, the wrath of God to terrifie vs, vnder our feet the dungeon of damnation, to entrappe vs, the flesh insulting, the world triumphing, the deuil tempting, sinne slinging, Nihil horum ora vultus { que } mouerunt? Wel my beloued at the length Arise, arme your selues fight the Lords battels.
before us traps for our destruction to ensnare us, behind us memory of Sins past to torture us, over our Heads, the wrath of God to terrify us, under our feet the dungeon of damnation, to entrap us, the Flesh insulting, the world triumphing, the Devil tempting, sin slinging, Nihil horum ora vultus { que } mouerunt? Well my Beloved At the length Arise, arm your selves fight the lords battles.
And the souldiers did more streniously fight because that the renowned Alexander did lead them Beloued your Arist. is Alexander, your Alexander is Christ, hee doth teach you to fight and doth fight to teach you, In him yee are Conquerours, by him yee are more then Conquerours.
And the Soldiers did more streniously fight Because that the renowned Alexander did led them beloved your Arist. is Alexander, your Alexander is christ, he does teach you to fight and does fight to teach you, In him ye Are Conquerors, by him ye Are more then Conquerors.
The Philistin with his speare, the Israelite with his slinge, the Indian with his darre, the Persian with his bow, the Schithian with his launce, the Mirmadon with his strength was neuer able to be so powerfull in conflict as thou mayst bee,
The Philistines with his spear, the Israelite with his sling, the Indian with his Dare, the Persian with his bow, the Scythian with his lance, the Myrmidon with his strength was never able to be so powerful in conflict as thou Mayest be,
And as the conflict is victorious so the victorie is as glorious, neuer had Moses such a victorie ouer the Caananits, Ioshua ouer 31. kingly Captaines, Israel ouer the Philistins, Dauid ouer the Amalekits, Alex. ouer the Barbariās, Themistocles ouer the Persians, Aemilius ouer the Macedonians, Marcellus ouer the Sithiās, or Scipio ouer the Carthaginians, as thou maist thy selfe obtaine by thy Christ.
And as the conflict is victorious so the victory is as glorious, never had Moses such a victory over the Canaanites, Ioshua over 31. kingly Captains, Israel over the philistines, David over the Amalekites, Alexander over the Barbarians, Themistocles over the Persians, Aemilius over the Macedonians, Marcellus over the Sithians, or Scipio over the Carthaginians, as thou Mayest thy self obtain by thy christ.
But yet if any wil desire this, let him remember the tenour of his knights seruice is the Crosse, and as the Romans coulde not come to the temple of honour, but by the Temple of vertue, so hee by noe meanes can come to the Crowne but by the Crosse. Hee must come to fight before hee fight to ouercome.
But yet if any will desire this, let him Remember the tenor of his Knights service is the Cross, and as the Romans could not come to the temple of honour, but by the Temple of virtue, so he by no means can come to the Crown but by the Cross. He must come to fight before he fight to overcome.
He must ouercome the world, the deuil, the flesh, in the world, he must ouercome himselfe a little world, in himselfe he must ouercome his tongue a world of wickednes, himselfe a little world in the great worlde, his tongue a great worlde in that little world, a world of wickednesse. Iames 3.6.
He must overcome the world, the Devil, the Flesh, in the world, he must overcome himself a little world, in himself he must overcome his tongue a world of wickedness, himself a little world in the great world, his tongue a great world in that little world, a world of wickedness. James 3.6.
If he can ouercome the world and himselfe, he shalbe able to ouercome tribulation, anguish, persecution, famine, nakednesse, perill, sword, life, death, angels, principalities, powers, things present,
If he can overcome the world and himself, he shall able to overcome tribulation, anguish, persecution, famine, nakedness, peril, sword, life, death, Angels, principalities, Powers, things present,
For the promise is made to him that ouercometh and keepeth my workes to the end, and so J end this point & come to shew that wee must ouercome to the end.
For the promise is made to him that Overcometh and Keepeth my works to the end, and so J end this point & come to show that we must overcome to the end.
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so the vulgar Iewes, many vnderstood him who beleued him not so the Scribes & Pharises, many beleeued him who profest him not so the Hypocrite, many professed him for a time,
so the Vulgar Iewes, many understood him who believed him not so the Scribes & Pharisees, many believed him who professed him not so the Hypocrite, many professed him for a time,
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how sewe good workes, how many bee like Christians, yet noe Christians, like Professours yet no Professors of whom the obseruatiō of Guicciardine maie be true Caesar Borgia and his father Pope Alexander the 6 had a prouerb fastened on them by the Italians of that time, that the one of thē neuer thought as he spake,
how sew good works, how many be like Christians, yet no Christians, like Professors yet no Professors of whom the observation of Guicciardini may be true Caesar Borgia and his father Pope Alexander the 6 had a proverb fastened on them by the Italians of that time, that the one of them never Thought as he spoke,
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Many are like to Panarches aenigma, to the Poets Hermaphrodites, to the Grammarians Participles, to Banacles which are fish and noe fish, foule and noe foule:
Many Are like to Panarches aenigma, to the Poets Hermaphrodites, to the Grammarians Participles, to Banacles which Are Fish and no Fish, foul and no foul:
God requireth the externe and interne, soule & bodie, hart and face, words and works, hee requireth that his seruaunt shoulde not onlie keepe the waies of the Lord, Gen. 18.19. and the couenants of the Lorde, 1. Kings. 11.11. and the commandements of the Lorde, Neh. 1.5. and the Sabaoths of the Lord, Levit. 26.2. and the ceremonies of the Lord, 1. Kings. 2.3. and the iudgements of the Lord, Esec. 18.19. the statuts of the Lord, Ps. 119.5. and the words of the Lord, Rev. 22.7.
God requires the extern and intern, soul & body, heart and face, words and works, he requires that his servant should not only keep the ways of the Lord, Gen. 18.19. and the Covenants of the Lord, 1. Kings. 11.11. and the Commandments of the Lord, Neh 1.5. and the Sabbaths of the Lord, Levit. 26.2. and the ceremonies of the Lord, 1. Kings. 2.3. and the Judgments of the Lord, Esec. 18.19. the statutes of the Lord, Ps. 119.5. and the words of the Lord, Rev. 22.7.
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but here the works of the Lord which Hugo expresseth to be mandata the precepts, or as he expresseth himselfe the practise of the precepts of the Lord.
but Here the works of the Lord which Hugo Expresses to be Commandments the Precepts, or as he Expresses himself the practice of the Precepts of the Lord.
but an effecting faith So that hence J obserue this doctrine that true Christianitie must be manifested in a liuely, effectual, powerful practise, otherwise our faith is no faith, our faith must differ from the only knowing faith of the Deuils, for that is Historical, from the bragging faith of the Iewes for that is Pharisaicall, from the bare faith of Hypocrits, for that is vneffectuall, from the fained faith of the Apostates, for that is but Temporall, from the false faith of the Papists, for that is phantasticall.
but an effecting faith So that hence J observe this Doctrine that true Christianity must be manifested in a lively, effectual, powerful practice, otherwise our faith is no faith, our faith must differ from the only knowing faith of the Devils, for that is Historical, from the bragging faith of the Iewes for that is Pharisaical, from the bore faith of Hypocrites, for that is uneffectual, from the feigned faith of the Apostates, for that is but Temporal, from the false faith of the Papists, for that is fantastical.
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A doctrine verie needful in these our times where in works are changed into words, walking into talking hands into tongues, harts into eares, which hath caused the Romaine faction to traduce vs for a solyfidian profession, as if we did pluck vp good works as weeds,
A Doctrine very needful in these our times where in works Are changed into words, walking into talking hands into tongues, hearts into ears, which hath caused the Roman faction to traduce us for a solyfidian profession, as if we did pluck up good works as weeds,
We grant works to bee vta regni non causa regnandi, as Austine speaketh, and to be required, necessitate praesentiae, non necessitate efficientiae, for as Hilary in his Comment vpon Math. teacheth, Fides sola iustificat, and S. Austen on the 4. of the Rom. fides sola mundat, and as Origen on the same Chapter, fides sola sufficit. But then they replie out of S. Iames, yee see saith the Apostle, that of works a man is iustified and not of faith onlie.
We grant works to be vta Regni non causa regnandi, as Augustine speaks, and to be required, necessitate praesentiae, non necessitate efficientiae, for as Hilary in his Comment upon Math. Teaches, Fides sola iustificat, and S. Austen on the 4. of the Rom. fides sola mundat, and as Origen on the same Chapter, fides sola sufficit. But then they reply out of S. James, ye see Says the Apostle, that of works a man is justified and not of faith only.
and a iustice of testification, the one acquiteth before God, the other approueth before men. Paule speaketh of the former of these two, Iames of the later.
and a Justice of testification, the one acquitteth before God, the other approveth before men. Paul speaks of the former of these two, James of the later.
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The one establishing a real, Christian, iustifying faith, the other confuting a false, fained, divelish faith, Aquinas in this one distinction ending this Christus iustificat effectiue, fides iustificat apprehensiue, opera iustificant declaratiue, our works by faith,
The one establishing a real, Christian, justifying faith, the other confuting a false, feigned, devilish faith, Aquinas in this one distinction ending this Christus iustificat effective, fides iustificat apprehensive, opera iustificant declarative, our works by faith,
I speake not this to stoppe the blessed fountaine of good works, I know that he that hath proclaimed of Mary Magdalen wheresoeuer this Gospel shalbe preached, mention shalbe made of this woman, he hath also promised that hee that shall giue to one of the lest the verie least gifte, a Cup of cold water in his name shal not want their reward.
I speak not this to stop the blessed fountain of good works, I know that he that hath proclaimed of Marry Magdalen wheresoever this Gospel shall preached, mention shall made of this woman, he hath also promised that he that shall give to one of thee lest the very lest gift, a Cup of cold water in his name shall not want their reward.
why cause ye the people to staie from their workes, get ye to your burdens, laie vpon the people the number of workes which they did in the beginning diminish nothing thereof,
why cause you the people to stay from their works, get you to your burdens, lay upon the people the number of works which they did in the beginning diminish nothing thereof,
S. Peter proueth, that if temperance, patience, godlinesse, brotherly kindnesse and loue be in you, you shall neither be idle nor vnfruitfull in the knowledge of Christ. 2. Pet. 1.8.
S. Peter Proves, that if temperance, patience, godliness, brotherly kindness and love be in you, you shall neither be idle nor unfruitful in the knowledge of christ. 2. Pet. 1.8.
O beloued shal not wee continue, Tantum boni in bono quantum mali in malo? shall the drunkard continue so long as his longues last, the adulterer so long as his loines last, the glutton while his skin, the prowd man while his purse, the wicked man while his life,
O Beloved shall not we continue, Tantum boni in Bono quantum mali in Malo? shall the drunkard continue so long as his longues last, the adulterer so long as his loins last, the glutton while his skin, the proud man while his purse, the wicked man while his life,
and shal not we continue? To the ende that you maie continue to the ende, Remember that God in his Arithmetique requireth Multiplicatiō, not Substraction, in his iournies progreds not regredi, in his Philosophie motum velociorem in fine quam in principio.
and shall not we continue? To the end that you may continue to the end, remember that God in his Arithmetic requires Multiplication, not Substraction, in his journeys progreds not regredi, in his Philosophy motum velociorem in fine quam in principio.
and yet there haue beene latelie so many violent motions in our Church, that had not the diuine gubernation of our primū movens restrained the heat of inferiour Spheres, our Church had beene on fire & the Clerolaicall presbiterie had brought among vs a Cyclopical anarchy.
and yet there have been lately so many violent motions in our Church, that had not the divine gubernation of our primū movens restrained the heat of inferior Spheres, our Church had been on fire & the Clerolaicall presbytery had brought among us a Cyclopical anarchy.
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The Anabaptists, Brownists, Barronists, and Humorists, are in competition yet for her, The Presbiterie is corriual with them, they much torture themselues in the suit, we are not much troubled with them,
The Anabaptists, Brownists, Barronists, and Humorists, Are in competition yet for her, The Presbytery is corrival with them, they much torture themselves in the suit, we Are not much troubled with them,
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I come not hither to trample them, if there be anie thing good in them I honor it, the exorbitancie I pitty, I would they would remēber that as knowledge without zeale is not religion,
I come not hither to trample them, if there be any thing good in them I honour it, the exorbitancy I pity, I would they would Remember that as knowledge without zeal is not Religion,
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Our motions beloued, they must not bee violent as these but natural, it must bee a perpetual motion to the end, we maie stretch out our selues but not out stretch our selues, runne but not ouerrunne, wee must continue in a ciuil, sober, sanctified course, runing our race, fighting our fight, til wee haue finished our course,
Our motions Beloved, they must not be violent as these but natural, it must be a perpetual motion to the end, we may stretch out our selves but not out stretch our selves, run but not overrun, we must continue in a civil, Sobrium, sanctified course, runing our raze, fighting our fight, till we have finished our course,
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Troubles maie assault the godly, but neuer insult ouer them, they shall haue a refection in their affliction, and Consolation after desolation post praelium praemium, and so J come frō praelium to praemium, my second part.
Troubles may assault the godly, but never insult over them, they shall have a refection in their affliction, and Consolation After desolation post Praelium Premium, and so J come from Praelium to Premium, my second part.
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I will giue him power ouer nations, were there not greater reward for delightinging in the Lord then the delight of that delight, the ioie of that ioie, the plesure of that pleasure it were sufficient dilectionis nulla maior expetenda est remuneratio quam ipsa dilectio saieth leo. But behold the bountifulnesse, mercy, liberalitie, munificens of our good god, hee inciteth,
I will give him power over Nations, were there not greater reward for delightinging in the Lord then the delight of that delight, the joy of that joy, the pleasure of that pleasure it were sufficient dilectionis nulla maior expetenda est remuneratio quam ipsa Love Saith leo. But behold the bountifulness, mercy, liberality, munificens of our good god, he inciteth,
so faithfull in his promises, man cannot obiect against God, as the Poet doth against man Mobilis Aesonide verna { que } incertior aura curtua policiti pondere verba carēt, He deserueth not to bee called Doso as Antigonus was who promised much and performed little, hee wil not equiuocate with man,
so faithful in his promises, man cannot Object against God, as the Poet does against man Mobilis Aesonide verna { que } incertior aura curtua policiti ponder verba Carenot, He deserves not to be called Doso as Antigonus was who promised much and performed little, he will not equivocate with man,
as hee did that promised centum oues & brought but centum oua, Austine witnesseth Deum fecisse Chirographum promissorum suorum, non debendo sed promittendo. Hee oweth vs nothing,
as he did that promised centum oues & brought but centum oua, Augustine Witnesseth God To have made Chirographum promissorum suorum, non debendo sed promittendo. He owes us nothing,
& his mercy a merit, yet not our merit, for S t - Paul anticipateth the doctrine of merits in the 2. Eph. 8. wee are saued not of our selues, not of our workes,
& his mercy a merit, yet not our merit, for S tO - Paul anticipateth the Doctrine of merits in the 2. Ephesians 8. we Are saved not of our selves, not of our works,
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So that againe I saie he promiseth to reward his owne merits by his owne mercies, he promiseth this and hee performeth this, his worde, his deed, his promises, his reward, be not as the worlds bee.
So that again I say he promises to reward his own merits by his own Mercies, he promises this and he Performeth this, his word, his deed, his promises, his reward, be not as the world's bee.
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as Laban did to Iacob, Gen. 29.23. Some what they promise willinglie, but giue vnwillinglie, as Herod Io. Baptists head. Mark. 6.16. Sōe what they giue willingly but afterwards repent, as Ioshua his graunt to the Gibeonits. Ios. 9.23.
as Laban did to Iacob, Gen. 29.23. some what they promise willingly, but give unwillingly, as Herod Io. Baptists head. Mark. 6.16. Sōe what they give willingly but afterwards Repent, as Ioshua his grant to the Gibeonites. Ios. 9.23.
So did Zoroaster amōg the Persians, Trismegistus amōg the Aegyptians, Charondas among the Carthaginians, Minos among the Cretians, & Solon among the Athemās, that as in Hercul. Biuiū they were 2 waies, the on via virtutis Non est ad astra mollis è terris via, the other via voluptatis, facilis descē sus Auerni.
So did Zoroaster among the Persians, Trismegistus among the egyptians, Charondas among the Carthaginians, Minos among the Cretians, & Solon among the Athemās, that as in Hercules. Biuiū they were 2 ways, the on via virtue Non est ad Astra mollis è terris via, the other via voluptatis, Facilis descend sus Auerni.
So God the life giuer of all, these law-giuers, hath prouided the one and the other for the wicked whoe wil bee warned by noe warning, feared by noe threatning, affrighted by noe terrifying admonished by noe exhorting, he hath prouide fearful,
So God the life giver of all, these lawgivers, hath provided the one and the other for the wicked whoe will be warned by no warning, feared by no threatening, affrighted by no terrifying admonished by Noah exhorting, he hath provide fearful,
and eternal death gnawing on them, shalbe powred out, the ful flood of Gods wrath and the dreggs of the vnsauorie cōposition of the cup of Gods displesure.
and Eternal death gnawing on them, shall poured out, the full flood of God's wrath and the dregs of the unsavoury composition of the cup of God's displeasure.
and seruants, with many, and most infinite blessings, as hee often promiseth & here expresseth I will giue, out of which words J obserue this doctrine, that God is able and willing to reward his Saints that which he promiseth.
and Servants, with many, and most infinite blessings, as he often promises & Here Expresses I will give, out of which words J observe this Doctrine, that God is able and willing to reward his Saints that which he promises.
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The scripture giueth proofe to this doctrine. God hath made promises before the begining of the world. 1. Pet. 1.12. firme and stable promises. 2, Cor. 1.8. most greate and pretious promises. 2. Pet. 1.4. hauing a time of promise Act. 7 17. giuen a word of promise. Rom. 9.7. proclaimed a Gospel of promise 1. Tim. 1.9. purchased inheritances of promise Heb. 6.12. adopted sonns of promise Gal. 4.28. drawen couenants of promise Eph. 2.12. appointed the spirit as the scriuener of these couenants of promise Eph. 1.14 and added yea and Anen as a seal to these couenāts of promise. Cor. 1.10.
The scripture gives proof to this Doctrine. God hath made promises before the beginning of the world. 1. Pet. 1.12. firm and stable promises. 2, Cor. 1.8. most great and precious promises. 2. Pet. 1.4. having a time of promise Act. 7 17. given a word of promise. Rom. 9.7. proclaimed a Gospel of promise 1. Tim. 1.9. purchased inheritances of promise Hebrew 6.12. adopted Sons of promise Gal. 4.28. drawn Covenants of promise Ephesians 2.12. appointed the Spirit as the scrivener of these Covenants of promise Ephesians 1.14 and added yea and Anen as a seal to these Covenants of promise. Cor. 1.10.
So that a Christian may now be sure that al bands, bills, obligations, leases, Indentures, alienations, contracts, Couenants made neuer so curiously by the Meander of Lawyers wit shalbe annihilated before the least of the promises shal faile,
So that a Christian may now be sure that all bans, bills, obligations, leases, Indentures, alienations, contracts, Covenants made never so curiously by the Meander of Lawyers wit shall annihilated before the least of the promises shall fail,
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when hee considered, Charitatē Adoptionis, Veritatem Promissionis Potestatem redditionis, Gods loue in adopting his truth in promising and his power in performeing,
when he considered, Charitatē Adoptionis, Veritatem Promissionis Potestatem redditionis, God's love in adopting his truth in promising and his power in performing,
Let the vse therfore of this Doctrine bee this, that wee remoue al misdoubting & vnbeleeuing thought ▪ from vs that at no time there bee found an euil minde in vs, not crediting the promise of God.
Let the use Therefore of this Doctrine be this, that we remove all misdoubting & unbelieving Thought ▪ from us that At no time there be found an evil mind in us, not crediting the promise of God.
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Let vs assure our selues that if we can credere & vivere beleeue and liue after our beliefe, we shal surely receiue the performance of this promise in due time.
Let us assure our selves that if we can Believe & vivere believe and live After our belief, we shall surely receive the performance of this promise in due time.
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so that Ithiell and Vcall must go togither, if we preuaile God is with vs. It is double, a mutual, reciprocal, interchangeable dutie, a twofolde Indenture on our behalfe,
so that Ithiell and Recall must go together, if we prevail God is with us It is double, a mutual, reciprocal, interchangeable duty, a twofold Indenture on our behalf,
Bellarmine in his 1. booke de sumo Pontifice the 22. Chapter, and since Baronius in his letter to Paule the Venetian proue out of scripture, that the Pope hath special power,
Bellarmine in his 1. book de sumo Pontifice the 22. Chapter, and since Baronius in his Letter to Paul the Venetian prove out of scripture, that the Pope hath special power,
Bellarmine proueth it out of the word Eate, Baronius out of the word kill, a killing argument, I should thinke Bellarmine might rather proue him out of the word eate, to be the mouth then the head & Baronius might prone out of the word kill, that he is not the head, but the headsman of the Church.
Bellarmine Proves it out of the word Eat, Baronius out of the word kill, a killing argument, I should think Bellarmine might rather prove him out of the word eat, to be the Mouth then the head & Baronius might prove out of the word kill, that he is not the head, but the headsman of the Church.
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For out of the word eate, we maie conclude him to bee the mouth & I maie saie as Cato spake to Lentulus, Dicam cos falli qui te negant habere os, I saie they are much deceiued, who denie him to haue a mouth and a fowle one to.
For out of the word eat, we may conclude him to be the Mouth & I may say as Cato spoke to Lentulus, Dicam cos Fallen qui te negant habere os, I say they Are much deceived, who deny him to have a Mouth and a fowl one to.
Thus he is the mouth. Now that he is not so much the head as the headsman of the Church, may be proued by those manie stratagems, engines, tortures, burnings, broylings rackings, dilaniating, murthering, & massacring, wherby the Pope hath made the Church the shame & shambles of the worlde,
Thus he is the Mouth. Now that he is not so much the head as the headsman of the Church, may be proved by those many stratagems, Engines, tortures, burnings, broilings rackings, dilaniating, murdering, & massacring, whereby the Pope hath made the Church the shame & shambles of the world,
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as maie be seene by the manifolde floods of warm, reaking, gore blood, that he hath shed and by the soules of the Martyrs crying vnder the Alter, How long Lord Iesus. Bellarmine and Baronius ▪ in this are like to those wicked Iudges, founde in a diuerse tale, the one out of kill, the other out of eate, making him their head,
as may be seen by the manifold floods of warm, reaking, gore blood, that he hath shed and by the Souls of the Martyrs crying under the Altar, How long Lord Iesus. Bellarmine and Baronius ▪ in this Are like to those wicked Judges, found in a diverse tale, the one out of kill, the other out of eat, making him their head,
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and therfore they well deseruing by him to bee rewarded, the one by beeing his butcher, the other his cooke, I could proceed further in the discribing of this child of the deuil and father of darknes, whose religion is rebellion, whose planters are supplāters, whose professors be Traitors, whose oracles bee lyes, whose miracles bee strawes.
and Therefore they well deserving by him to be rewarded, the one by being his butcher, the other his cook, I could proceed further in the describing of this child of the Devil and father of darkness, whose Religion is rebellion, whose planters Are supplanters, whose professors be Traitors, whose oracles be lies, whose Miracles be straws.
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But J come to my Text. Jn that potestes data wee must consider another 2 fold power, power in hoc seculo, power in futuro. That the Saints of God shal enioie power ouer nations, In hoc seculo as the Glosse interpreteth in finali Iudicio as Lyra readeth, In vtro { que } as Austin testifieth, In this life to come super motus Carnales saith Hugo, & in this life to come super thronos iudicātes tribus Israell saith Hierome. So that here,
But J come to my Text. John that potestes data we must Consider Another 2 fold power, power in hoc seculo, power in futuro. That the Saints of God shall enjoy power over Nations, In hoc seculo as the Gloss interpreteth in finali Judicio as Lyram readeth, In vtro { que } as Austin Testifieth, In this life to come super motus Carnales Says Hugo, & in this life to come super Thrones judicantes tribus Israel Says Jerome. So that Here,
The Saints shalbe sure to receiue power ouer Nations the Doctrine is this that the Saints of God shal receiue in this in God & in the life to cōe with God more true glory,
The Saints shall sure to receive power over nations the Doctrine is this that the Saints of God shall receive in this in God & in the life to come with God more true glory,
This power Christ calleth a kingdome, Luk. 12. Math. calleth it an heauenlie, Mat. 21.24. Luke a blessed kingdome, Luk. 14.15. Peter an eternal kingdome, 2. Pet. 1.11.
This power christ calls a Kingdom, Luk. 12. Math. calls it an heavenly, Mathew 21.24. Lycia a blessed Kingdom, Luk. 14.15. Peter an Eternal Kingdom, 2. Pet. 1.11.
yea an immarcessible Crowne 1. Pet. 5.4. and to the inestimable price, hee hath added glorie a Crowne of glorie, Esay. 28.5. and to this glorie hee hath added Righteousnes, a Crowne of righteousnes. 2. Tim. 4.8 and to this righteousnesse hee hath added life, a Crowne of life. Revel. 2.10. The vse of this doctrine is to enflame the soules of the godlie, and to stir them vp to the seeking of this kingdome.
yea an Immarcessible Crown 1. Pet. 5.4. and to the inestimable price, he hath added glory a Crown of glory, Isaiah. 28.5. and to this glory he hath added Righteousness, a Crown of righteousness. 2. Tim. 4.8 and to this righteousness he hath added life, a Crown of life. Revel. 2.10. The use of this Doctrine is to inflame the Souls of the godly, and to stir them up to the seeking of this Kingdom.
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My most gratious soueraigne let it not be offensiue that I haue beeene so bould in a time of such gratious and glorious peace to moue this assembly to fight especially, seeing the Gospel, is a Gospel of peace,
My most gracious sovereign let it not be offensive that I have beeene so bold in a time of such gracious and glorious peace to move this assembly to fight especially, seeing the Gospel, is a Gospel of peace,
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Seeing I haue begun to speake, O let not my Lord the king be now angry, God hath chosen and apointed and anointed your Maiestie, to fight his battels, hee hath giuen you the head of Salomon, the hart of Dauid hand of Gedeon, to make you able to ouercome.
Seeing I have begun to speak, Oh let not my Lord the King be now angry, God hath chosen and appointed and anointed your Majesty, to fight his battles, he hath given you the head of Solomon, the heart of David hand of Gideon, to make you able to overcome.
He hath enabled your highnesse in this high woorke, to establish true religion in one kingdome, to confirme it in a nother, to found it in on, to finde it in a nother, to plant it in the oue, to water it in the other,
He hath enabled your highness in this high work, to establish true Religion in one Kingdom, to confirm it in a neither, to found it in on, to find it in a neither, to plant it in the oue, to water it in the other,
and at the length to ioine both in on, so that male diut sum, is become bene coniunctū. O let these kingdomes neuer knowe that fallacie a bene coniunctis ad male diuisa, Those that God hath ioined to gether let no man put a sander.
and At the length to join both in on, so that male diut sum, is become bene coniunctū. Oh let these kingdoms never know that fallacy a bene coniunctis ad male diuisa, Those that God hath joined to gether let no man put a sander.
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and noe more two peoples neither deuided any more, so that your Maiestie may saie with Caesar veni vidi vici but J hope your Maiestie will rather speak with (a more Christian Caesar then he was) Carolus Quintus whose woords were vidi, veni, at Deus vicit, by him you liue, moue, breath, haue being to be a King and Conquerour.
and no more two peoples neither divided any more, so that your Majesty may say with Caesar veni Vidi vici but J hope your Majesty will rather speak with (a more Christian Caesar then he was) Carolus Quintus whose words were Vidi, veni, At Deus Vicit, by him you live, move, breath, have being to be a King and Conqueror.
as much as euer any that breathed & J maie saie that God ouercame more gloriously for you by a weake, small vnimaginarie, Charactericall armie then euer he did, by the sun against the Aramits by the fier against the Sodomits, by the starrs against the Cananits, by the water against the Aegyptians, or by the earth against the Murmerers, hee ouercame more powerfully, more miraculously for your highnesse in an army of letters, by a Schedule, schrole, paper gūne of their owne making,
as much as ever any that breathed & J may say that God overcame more gloriously for you by a weak, small vnimaginarie, Characterical army then ever he did, by the sun against the Aramits by the fire against the Sodomites, by the Stars against the Canaanites, by the water against the egyptians, or by the earth against the Murmurers, he overcame more powerfully, more miraculously for your highness in an army of letters, by a Schedule, schrole, paper gun of their own making,
As hee hath ouercome for your Maiestie, so hath hee apointed your Maiestie to ouercōe for him, to ouercome and Conquer all the monsters you find in this king dome, the Bethauen of Idolatrie, the Gilgall of Heresie the houses of bribery, the Churches of Symony, the seats of iniustice, and offices of oppression, the possessions of sacriledge the professions of Athessme, Matchavelisme, Anabaptisme, Barrowisme, Paganisme, Pa pisme,
As he hath overcome for your Majesty, so hath he appointed your Majesty to overcome for him, to overcome and Conquer all the monsters you find in this King dome, the Bethany of Idolatry, the Gilgal of Heresy the houses of bribery, the Churches of Simony, the seats of injustice, and Offices of oppression, the possessions of sacrilege the professions of Athessme, Matchavelisme, Anabaptism, Barrowisme, Paganism, Paul pisme,
And this shall be the victory, whereby yee shal overcome even your faith, your Maiestie is the defender of the faith, O be an overcomer in this faith, that so this land maie obey you, your subiectes maie serue you your seruants may praie for you, the whole world may honor you, the Lord may reward you.
And this shall be the victory, whereby ye shall overcome even your faith, your Majesty is the defender of the faith, Oh be an overcomer in this faith, that so this land may obey you, your Subjects may serve you your Servants may pray for you, the Whole world may honour you, the Lord may reward you.
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And there may neuer be wanting one of your roial seede to sit in holines and happines vpon the throne of these kingdomes vntil Christ Iesus come to iudgmēt.
And there may never be wanting one of your royal seed to fit in holiness and happiness upon the throne of these kingdoms until christ Iesus come to judgement.
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My Honourable Lordes, yee oracles of our wisdome and Chariots of our Jsrael, seeing I haue beene bold to speake vnto my Lord the King, let mee finde fauour in your sight to shew you,
My Honourable lords, ye oracles of our Wisdom and Chariots of our Israel, seeing I have been bold to speak unto my Lord the King, let me find favour in your sighed to show you,
how you maie finde fauour in Gods sight Heauen is the hauen whether ye desire to come, otherwise though now your state be honorable it wil be most miserable. To heauen if ye desire to come here ye must overcome, yea you your selues my thrice Hon:
how you may find favour in God's sighed Heaven is the Haven whither you desire to come, otherwise though now your state be honourable it will be most miserable. To heaven if you desire to come Here you must overcome, yea you your selves my thrice Hon:
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Lords must your selues endeuour to ouercome, though worthilie you be imploied in the greatest state of the kingdome, O forget not the state of the greatest kingdome,
lords must your selves endeavour to overcome, though worthily you be employed in the greatest state of the Kingdom, Oh forget not the state of the greatest Kingdom,
Jt is only your faith, this is the aime, the scope the marke, the armour, the complement, the weapon of your warfare, the victorie of your combat euē your faith.
It is only your faith, this is the aim, the scope the mark, the armour, the compliment, the weapon of your warfare, the victory of your combat even your faith.
O thē remember the weapons of your warfare are not carnal, but spiritual, & therefore take vnto you the whole Armour of God, that yee maie bee able to resist in the euil daie,
O them Remember the weapons of your warfare Are not carnal, but spiritual, & Therefore take unto you the Whole Armour of God, that ye may be able to resist in the evil day,
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& hauing finished all things stand fast. Yee haue latelie celebrated the festiuitie of S. Georges knights, with manie laudable, honourable, and religious ceremonies.
& having finished all things stand fast. Ye have lately celebrated the festivity of S. George's Knights, with many laudable, honourable, and religious ceremonies.
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for I am sure it was the first that euer was in Christendome and in the scriptures heraldrie you maie finde it emblasoned by the proper armes, robes, motto, Schutchion, that belong to this order, it is the order of the Saint in my Text, Vincenti, the order of Saint Vincent. But it is such an order, that whosoeuer be knights of this order, must first be knights of the bath, they mustwash and bathe themselues as David did,
for I am sure it was the First that ever was in Christendom and in the Scriptures heraldry you may find it emblasoned by the proper arms, robes, motto, Schutchion, that belong to this order, it is the order of the Saint in my Text, Vincent, the order of Saint Vincent. But it is such an order, that whosoever be Knights of this order, must First be Knights of the bath, they mustwash and bathe themselves as David did,
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and Prelate of the order, and the Angels the guardians, and heavenly heralds of that order shal bring forth the vnder robe purity, the vpper robe righteousnes, the Helmet salvation, the sword the spirit, the Eschouchion a white crosse, in a bloody fielde, vnder the Crosse a Serpent latent and a Lyon couchāt, Death and hell, ouer the Crosse a Crowne triumphant, a lawrell slorant honour and power, and the motto Vincenti dabitur. And this is the most honorable order of knighthood, he that is of this order of S. Vincent is not onlie a knight of the Bath, but a knight of S. Michaell, for he hath overcome the deuil,
and Prelate of the order, and the Angels the guardians, and heavenly heralds of that order shall bring forth the under robe purity, the upper robe righteousness, the Helmet salvation, the sword the Spirit, the Eschouchion a white cross, in a bloody field, under the Cross a Serpent latent and a lion couchant, Death and hell, over the Cross a Crown triumphant, a laurel slorant honour and power, and the motto Vincent dabitur. And this is the most honourable order of knighthood, he that is of this order of S. Vincent is not only a knight of the Bath, but a knight of S. Michael, for he hath overcome the Devil,
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and a knight of Saint George, for he hath ouercome the olde Dragon, and a knight of the Temple, for he is the Temple of the holy Ghost, and a knight of the holy Ghost, for the holy spirit of God dwelleth in him.
and a knight of Saint George, for he hath overcome the old Dragon, and a knight of the Temple, for he is the Temple of the holy Ghost, and a knight of the holy Ghost, for the holy Spirit of God dwells in him.
O that yee were such knights, such Conquerours? I shoulde nowe returne againe vnto my Lorde the King, to beseech his Maiestie, to establish this order,
O that ye were such Knights, such Conquerors? I should now return again unto my Lord the King, to beseech his Majesty, to establish this order,
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and practise effectually, that at the length you may receaue your reward in the Court of that celestial Citye, the gates wherof bee of pearle, the streets of gold, the walls of pretious stones, the Tēple God, the light the lambe, the Cheere ioye, the exercise singing, the Quire Angells,
and practise effectually, that At the length you may receive your reward in the Court of that celestial city, the gates whereof bee of pearl, the streets of gold, the walls of precious stones, the Temple God, the Light the lamb, the Cheer joy, the exercise singing, the Choir Angels,
