Recusants conversion a sermon preached at St. James, before the Prince on the 25. of Februarie. 1608. By Daniell Price Master of Arts, of Exeter Colledge in Oxford.
WHen the Lord, for many yeeres togither had manifested himselfe, to be the God of Israell & expected that his people would become the Israell of God, it proved at the lēgth, that Israels sins, made them to become Ismaels sonnes,
WHen the Lord, for many Years together had manifested himself, to be the God of Israel & expected that his people would become the Israel of God, it proved At the length, that Israel's Sins, made them to become Ishmaels Sons,
& of a chosen generation a royall Priesthood, a peculiar people, a holy nation, they became an vnwise and foolish generatiō, a disobedient and rebellious generation, a generation that set not their harts aright,
& of a chosen generation a royal Priesthood, a peculiar people, a holy Nation, they became an unwise and foolish generation, a disobedient and rebellious generation, a generation that Set not their hearts aright,
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& whose spirit was not confident in their God, dishonouring Gods Maiestie, despising Gods mercy, abusing his goodnes, abasing his glory, prophaning the Kings holyday the Saboath of the Lord, poluting the Sanctuary the Chamber of Presence of the Lord, neglecting his precepts the Acts of Parliament of the Lord, contēning his holy-ones the Privy Counsell of the Lord, not regarding him as a father who had adopted them his sonnes,
& whose Spirit was not confident in their God, Dishonoring God's Majesty, despising God's mercy, abusing his Goodness, abasing his glory, profaning the Kings holiday the Sabbath of the Lord, poluting the Sanctuary the Chamber of Presence of the Lord, neglecting his Precepts the Acts of Parliament of the Lord, contemning his Holy-ones the Privy Counsel of the Lord, not regarding him as a father who had adopted them his Sons,
Herevpō the Lord sent forth his heavenly heralds the Prophets, with their celestiall proclamations, to signifie his anger conceiued against their sinnes,
Hereupon the Lord sent forth his heavenly heralds the prophets, with their celestial Proclamations, to signify his anger conceived against their Sins,
and yet his mercie if it were received by sinners, that so he might invi•e those that did rebel, incite those that did neglect, hasten those that did linger,
and yet his mercy if it were received by Sinners, that so he might invi•e those that did rebel, incite those that did neglect, hasten those that did linger,
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Thus sent hee forth Esay his health to heale their sicknesse, Ieremie his exaltation to bring them to humiliation, Esekiell his strength to helpe their weaknes, Daniel his iudgement to manifest his mercie & by these 4. as by 4. trūpets or by the 4. windes or by the 4. rivers of Paradise or by the 4. Evangelists he doth send out his spirituall Pursevants with their celestiall proclamatiōs.
Thus sent he forth Isaiah his health to heal their sickness, Ieremie his exaltation to bring them to humiliation, Ezekiel his strength to help their weakness, daniel his judgement to manifest his mercy & by these 4. as by 4. trumpets or by the 4. winds or by the 4. Rivers of Paradise or by the 4. Evangelists he does send out his spiritual Pursuivants with their celestial Proclamations.
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Our Prophet Esay is one of these foure who having sounded a Parle in the former Chapter and having contested with this people, proueth that they are a sinfull nation, a people full of iniquity, seed of the wicked, corrupt children, their whole head sicke and their whole hart beauy so that from the sole of the foote to the crowne of the head nothing but wounds and sores & swelling & corruptiō, the land wast, the cities burnt Zion like a beseedged Citie, the faithful Citie become a harlot, the siluer drosse, the wine water, the Princes rebellious:
Our Prophet Isaiah is one of these foure who having sounded a parley in the former Chapter and having contested with this people, Proves that they Are a sinful Nation, a people full of iniquity, seed of the wicked, corrupt children, their Whole head sick and their Whole heart beauy so that from the sole of the foot to the crown of the head nothing but wounds and sores & swelling & corruption, the land waste, the cities burned Zion like a beseedged city, the faithful city become a harlot, the silver dross, the wine water, the Princes rebellious:
Yet not withstanding all this their miserie, in this Chapter, hee prophecieth of Gods great mercie, that there shalbe a time of the restauration of the Church, of the erection of the Temple, of the election of the Gentiles, the house of the Lord shalbe prepared vpon the mountaine and the mountaine of the house of the Lord shalbee prepared on the top of the mountaines & shalbe exalted aboue al the hills and the people shal resort thervnto,
Yet not withstanding all this their misery, in this Chapter, he Prophesieth of God's great mercy, that there shall a time of the restauration of the Church, of the erection of the Temple, of the election of the Gentiles, the house of the Lord shall prepared upon the mountain and the mountain of the house of the Lord shalbe prepared on the top of the Mountains & shall exalted above all the hills and the people shall resort thereunto,
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and shal mutually and reciprocally, excite, and solicite, each others with these words of my Text. Come & let vs goe vp to the house of the Lord to the mountaine of the God of Jacob. Which words emblematicallie doe describe Ecclesia militantis symbolum, triumphantis exercitium the true signe of the Church militant on earth,
and shall mutually and reciprocally, excite, and solicit, each Others with these words of my Text. Come & let us go up to the house of the Lord to the mountain of the God of Jacob. Which words emblematicallie do describe Ecclesia militantis Symbol, triumphant Exercise the true Signen of the Church militant on earth,
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O then come, & see, and heare, & tast, the gratious goodnes of the Lord in the society of his Saints, with one minde & one mouth inuiting one another with these words come and let vs goe vp to the mountaine of the Lord to the house of the God of Jacob:
O then come, & see, and hear, & taste, the gracious Goodness of the Lord in the society of his Saints, with one mind & one Mouth inviting one Another with these words come and let us go up to the mountain of the Lord to the house of the God of Jacob:
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Without anie further descant, obserue with me these particulars. 1. a motiue Come 2. the persons mutually mouing and moued let vs. 3. the subiect of the moutie goe vp. 4. the place whether they goe to the mountaine of the Lord. &c.
Without any further descant, observe with me these particulars. 1. a motive Come 2. the Persons mutually moving and moved let us 3. the Subject of the moutie go up. 4. the place whither they go to the mountain of the Lord. etc.
These be the gests of these Gentiles progresse, and the points in the progresse, that J am to point at And first let the motiue moue you to attention Come. Illiricus noteth that the word in the original signifieth,
These be the gests of these Gentiles progress, and the points in the progress, that J am to point At And First let the motive move you to attention Come. Illyricus notes that the word in the original signifies,
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The word Come in this place administreth this doctrine that it is the dutie of Gods children, not only to bee forward themselues in godlines but also as much as they maie to drawe on others as St Hierome obserueth.
The word Come in this place administereth this Doctrine that it is the duty of God's children, not only to be forward themselves in godliness but also as much as they may to draw on Others as Saint Jerome observeth.
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Now faith worketh by loue, and mutual loue is so especially required as without this faith is dead, hope a vaine presuming, holynesse hypocrifie, zeale, surie, loue being the mother of grace, the daughter of sanctitie the glasse of religion, the marriadge garment & the key of Paradise,
Now faith works by love, and mutual love is so especially required as without this faith is dead, hope a vain presuming, holiness hypocrify, zeal, fury, love being the mother of grace, the daughter of sanctity the glass of Religion, the marriage garment & the key of Paradise,
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and seeing that faith worketh by loue, what greater loue can there be, of one to a nother then for Christiās to bring their bretheren from the snares of Sathan into the glorious libertie of the sonnes of God, Gregorie in his Homiles vpon Ezethiel obserueth this, Quid est quod haec pennata animalia vicissim alas alteram ad alieram feriunt &c. What doeth the ioint moouing of these Cherubins signifie but that all the Saints of God doe by their vertues incite one another to the performance of holy duties? Aquinas vpon the 12. of Esay, vrgeth that as sinners doe incite others, to wickednesse by drawing cords of vanitie with the cartropes of iniquitie,
and seeing that faith works by love, what greater love can there be, of one to a neither then for Christiās to bring their brethren from the snares of Sathan into the glorious liberty of the Sons of God, Gregory in his Homiles upon Ezethiel observeth this, Quid est quod haec pennata animalia Vicissim alas Another ad alieram feriunt etc. What doth the joint moving of these Cherubim signify but that all the Saints of God do by their Virtues incite one Another to the performance of holy duties? Aquinas upon the 12. of Isaiah, urges that as Sinners do incite Others, to wickedness by drawing cords of vanity with the Cartropes of iniquity,
For seeing that the wicked crie Come & let vs laie wait for blood Prov. 1: 11. How much more shoulde the godly excite each others, with o come and let vs sing vnto the Lord. Psal. 95.1. seeing that the wicked crie Come to Bethel and transgresse, to Gilgal and multiplie transgressions.
For seeing that the wicked cry Come & let us lay wait for blood Curae 1: 11. How much more should the godly excite each Others, with oh come and let us sing unto the Lord. Psalm 95.1. seeing that the wicked cry Come to Bethel and transgress, to Gilgal and multiply transgressions.
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as Ecclesiastical histories testifie a Peter converting Antiochia, b Iohn Asia, c Andrew Scithia, d Philip Gallia, e Thomas Parthia, f Bartholomew Armenia, Simon Zelotes Mesapotamia, and Ioseph of Arimathea our Britannia.
as Ecclesiastical histories testify a Peter converting Antiochia, b John Asia, c Andrew Scythia, worser Philip Gallia, e Thomas Parthia, f Bartholomew Armenia, Simon Zealots Mesopotamia, and Ioseph of Arimathea our Britannia.
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Yea not only the instructions but also the actions of verie heathens haue bin potent motiues to the wisest & worthiest of the world drawing many to the imitation of their vertues.
Yea not only the instructions but also the actions of very Heathens have been potent motives to the Wisest & Worthiest of the world drawing many to the imitation of their Virtues.
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And so those many examples, of Hercules fortitude, Marcus Aurelius wisdome, Anthonius Pius, care of the Common wealth, Aristoteles learning, Catoes seueritie, Scipio his continencie, Loelius amitie, Fabritius integritie, Phillip of macedon his pollicy, made them to be as presidents of these vertues to al succeeding ages, in so much that St Austin proueth that they haue bin honored in al nations, not only bringing other nations in subiection to their Countrie,
And so those many Examples, of Hercules fortitude, Marcus Aurelius Wisdom, Antonius Pius, care of the Common wealth, Aristoteles learning, Catoes severity, Scipio his continency, Loelius amity, Fabritius integrity, Philip of macedon his policy, made them to be as Presidents of these Virtues to all succeeding ages, in so much that Saint Austin Proves that they have been honoured in all Nations, not only bringing other Nations in subjection to their Country,
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surely they that be wise shal shine as the brightnes of the firmament, & they that turne manie to righteousnes shal shine as the starrs for ever more Dan. 12.3. And therefore the Lord in Ezech. Cōmandeth euerie one to cause on another to returne Ezec. 18.32. Exhorting one another, and prouoking one another, and edifieing one another as the Apostle counselleth. 1. Thess. 5.11.
surely they that be wise shall shine as the brightness of the firmament, & they that turn many to righteousness shall shine as the Stars for ever more Dan. 12.3. And Therefore the Lord in Ezekiel Commands every one to cause on Another to return Ezekiel 18.32. Exhorting one Another, and provoking one Another, and edifying one Another as the Apostle counselleth. 1. Thess 5.11.
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A doctrine seruing first for this vse, to encouradge al true and faithful Christians to take euery oportunitie to bring others vnto the Lord, and to vse all meanes for their brethrens saluation,
A Doctrine serving First for this use, to encouradge all true and faithful Christians to take every opportunity to bring Others unto the Lord, and to use all means for their Brothers' salvation,
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but especially concerning those that are in place of eminencie and authority, because the actiōs of the leaders are as spurs to the followers & their exemplary prouocatiōs more forcible then their mandatory proclamations.
but especially Concerning those that Are in place of eminency and Authority, Because the actions of the leaders Are as spurs to the followers & their exemplary provocations more forcible then their mandatory Proclamations.
How forwards were al in Christianitie in the time of Constātine because he was a Christian, How backward in the time of Julian when he fel to Apostacie, Lactantius could saie that to imitate the manners yea the vices of Princes was held an obedience.
How forward were all in Christianity in the time of Constātine Because he was a Christian, How backward in the time of Julian when he fell to Apostasy, Lactantius could say that to imitate the manners yea the vices of Princes was held an Obedience.
but for the auaile of others, that by vertue they may breed vertue, that their goodnesse may not only be immanent but also transient, especially seeing their names, places, offices, powers,
but for the avail of Others, that by virtue they may breed virtue, that their Goodness may not only be immanent but also Transient, especially seeing their names, places, Offices, Powers,
and honour bee worth no estimation vnlesse vertuous and not vertuous, vnlesse exemplarie to moue and draw and excite others vnto pietie and Christianity, they being the watch men,
and honour be worth no estimation unless virtuous and not virtuous, unless exemplary to move and draw and excite Others unto piety and Christianity, they being the watch men,
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or withdrawn by their pleasures, or detained by their profits, or bewitcht by their senslesse and liuelesse cogitations they deferre & procrastinate their comming vnto the Lord, not vouchsafing to come to ioine with the congregation of his Saints.
or withdrawn by their pleasures, or detained by their profits, or bewitched by their senseless and Lifeless cogitations they defer & procrastinate their coming unto the Lord, not vouchsafing to come to join with the congregation of his Saints.
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Against whom Diogenes shall be witnesse, who was so diligent in comming to Antisthenes that he told him, he should not finde a staffe strong enough to beate him from him,
Against whom Diogenes shall be witness, who was so diligent in coming to Antisthenes that he told him, he should not find a staff strong enough to beat him from him,
And Scipio shal rise in iudgement against them, who was so deuout in daily frequenting the Capitoll to performe diuine offices, that hee was had in great honour among the Romanes for his deuotion.
And Scipio shall rise in judgement against them, who was so devout in daily frequenting the Capitol to perform divine Offices, that he was had in great honour among the Romans for his devotion.
But alas Epicurisme, Atheisme. Paganisme, Anabaptisme, Barowisme and Papisme, haue so enchanted many amongst vs, that they will not come vnto our Church, Charme the Charmer neuer so wisely.
But alas Epicurism, Atheism. Paganism, Anabaptism, Barowisme and Papism, have so enchanted many among us, that they will not come unto our Church, Charm the Charmer never so wisely.
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Especially our malitious enemies the Edomites, & Ammonites, the Papists who by their doctrinal contradictions and personall maledictions, doe disgordge the impostumes of their poisonfull stomackes against our faith, truth, religion, King,
Especially our malicious enemies the Edomites, & Ammonites, the Papists who by their doctrinal contradictions and personal maledictions, do disgordge the impostumes of their poisonful stomachs against our faith, truth, Religion, King,
and God, & framing to thē selues a religion out of the fragments, and remnants, of the anciēt heresies, they are become heires apparāt to all those monsters of Sathans kingdome, the Montanists, and Maniches, and Eustathians, and Pellagians, and Collyridians, and Carpocratians: and Marc•onits. and Valentinians, despising the truth, which was deliuered by Angels, preached by Prophets, testified by Apostles, witnessed by Martyrs, sealed by the bloud of many thousand Saints, and the worldes Saviour, and do so farre condemne and contemne vs and our religion,
and God, & framing to them selves a Religion out of the fragments, and remnants, of the ancient heresies, they Are become Heirs apparent to all those monsters of Satan's Kingdom, the Montanists, and Maniches, and Eustathians, and Pellagians, and Collyridians, and Carpocratians: and Marc•onits. and Valentinians, despising the truth, which was Delivered by Angels, preached by prophets, testified by Apostles, witnessed by Martyrs, sealed by the blood of many thousand Saints, and the world's Saviour, and do so Far condemn and contemn us and our Religion,
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as that they are become blood-thirsty Crocodiles, hart-gnawing Vultures, dilaniating Lyons, poysonful Aspes, in laying snares more subtile then Doeg, for wicked Counsell worse then Achitophell, for blasphemous impietie farre aboue Rabshakah, for diuelish hunting more truculent then Nimrod for murther and massacre more sauadge then Herod, for betraying of their God,
as that they Are become bloodthirsty Crocodiles, hart-gnawing Vultures, dilaniating Lyons, poisonful Asps, in laying snares more subtle then Doeg, for wicked Counsel Worse then Achitophel, for blasphemous impiety Far above Rabshakah, for devilish hunting more truculent then Nimrod for murder and massacre more savage then Herod, for betraying of their God,
and so might trauell togither to that eternal Ierusalem where the spirit and the bride say Come, and let him that is a thirst Come, and let whosoeuer will, Come and drinke freely of the water of life, that so with mutuall minds all of vs might moue each others as they heare doe, Come, and let vs. And so let vs Come frō the word Come to the words let vs the persons mouing and moued.
and so might travel together to that Eternal Ierusalem where the Spirit and the bride say Come, and let him that is a thirst Come, and let whosoever will, Come and drink freely of the water of life, that so with mutual minds all of us might move each Others as they hear do, Come, and let us And so let us Come from the word Come to the words let us the Persons moving and moved.
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foes receiued as friends, aliants as citizens, enemies as seruants, the reiected as elected, the Sonnes of the bond woman made free, strangers to the promise made heires.
foes received as Friends, aliants as Citizens, enemies as Servants, the rejected as elected, the Sons of the bound woman made free, Strangers to the promise made Heirs.
On the other side behold with terror and trembling, the right Oliue tree made a wilde branch, the Citizens made aliants, the heires made strangers, Iacob a supplanter, supplanted, Esau reiected, receiued, Israell, made Ismaell, Ismael made Israell and the Israelites to whom appertained the adoption,
On the other side behold with terror and trembling, the right Olive tree made a wild branch, the Citizens made aliants, the Heirs made Strangers, Iacob a supplanter, supplanted, Esau rejected, received, Israel, made Ishmael, Ishmael made Israel and the Israelites to whom appertained the adoption,
Shall I tel you of Sampson so strong, that proued so weake, of Salomon so wise, that proved so foolish, of Peter a Pastor, that prove an impostor, of Iudas a preacher, that proued a traitor, of Paule a persecutor, that proued a preacher:
Shall I tell you of Sampson so strong, that proved so weak, of Solomon so wise, that proved so foolish, of Peter a Pastor, that prove an impostor, of Iudas a preacher, that proved a traitor, of Paul a persecutor, that proved a preacher:
Shall I in one word, tel you of the cōsumption, destruction, subversion, desolation of the worthiest structures, and Piles, that ever the sunne lookt vpon:
Shall I in one word, tell you of the consumption, destruction, subversion, desolation of the Worthiest structures, and Piles, that ever the sun looked upon:
and best, and one, & only beloved people, who had Abraham for their father, Israell for their name, Moses their Prophet, Aaron their Priest, Manna their meat, Canaan their Countrie, Kings their Captiues, David their king,
and best, and one, & only Beloved people, who had Abraham for their father, Israel for their name, Moses their Prophet, Aaron their Priest, Manna their meat, Canaan their Country, Kings their Captives, David their King,
O consider this all yee that forget God, howle yee Firre trees that these Caedars haue fallē, the Oliue tree hath lost her fatnesse, the Vine tree her sweetnesse, the Cedar her fairenesse, the Figge tree her fruitfulnesse.
O Consider this all ye that forget God, howl ye Fir trees that these Cedars have fallen, the Olive tree hath lost her fatness, the Vine tree her sweetness, the Cedar her fairness, the Fig tree her fruitfulness.
O did the world, and the pompe, & the glory thereof consider this, did those places that now in ioie enioy the pleasures of the worlde duly regarde this.
O did the world, and the pomp, & the glory thereof Consider this, did those places that now in joy enjoy the pleasures of the world duly regard this.
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Did Venice so blessed with riches, Bononia with fruits, Naples with Nobility, Millaine with beautie Ravenna so honoured for antiquity, or Florence for policie, did these I say in the height of their pride, cast downe their eies vpon the dust and ashes and rubble of the worlds more ancient monuments, they would now, euen now, in the daies of their peace, thinke vpon the time of their visitation.
Did Venice so blessed with riches, Bologna with fruits, Naples with Nobilt, Milan with beauty Ravenna so honoured for antiquity, or Florence for policy, did these I say in the height of their pride, cast down their eyes upon the dust and Ashes and rubble of the world's more ancient monuments, they would now, even now, in the days of their peace, think upon the time of their Visitation.
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Did the Citty prowd of her wals and bulwarks, puft vp in the wealthinesse of her inhabitants, glorying in the goodlinesse of her building, vanting her selfe to be the mother citty of the land, the Metropolis of the Country, the seate of the kingdome,
Did the city proud of her walls and bulwarks, puffed up in the wealthiness of her inhabitants, glorying in the goodliness of her building, vaunting her self to be the mother City of the land, the Metropolis of the Country, the seat of the Kingdom,
and the Chamber of the King, did this Citty remember this, then her graues would not bee so ful, her houses often so empty, her howlings so many, her plagues so mighty. Yea to come neerer:
and the Chamber of the King, did this city Remember this, then her graves would not be so full, her houses often so empty, her howlings so many, her plagues so mighty. Yea to come nearer:
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Did this Court wherein I speake, and you the starres of this Zodiake consider this, it would serue to let you blood in the swelling vaines of pride, to launce the impostumes of greedy desires, to purge your ambitious, malitious, voluptuous thoughts, to cure wantonnes,
Did this Court wherein I speak, and you the Stars of this Zodiac Consider this, it would serve to let you blood in the swelling Veins of pride, to lance the impostumes of greedy Desires, to purge your ambitious, malicious, voluptuous thoughts, to cure wantonness,
Wherefore, let euery mā make particular vse of this doctrin, that seeing the Iewes haue fallen, they take heede to that coūsel of S. Paule, NONLATINALPHABET.
Wherefore, let every man make particular use of this Doctrine, that seeing the Iewes have fallen, they take heed to that counsel of S. Paul,.
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Be not deceived, flatter not thy selfe, equivocate not with thy soul, though thou seeme to bee the deare childe of God, presume not there vpon, thou maiest fal, thou art not more sober then Noah, more strong then Sampson, more wise thē Salomon, more chast then David, more secure then Peter. Cecidere duces, the Columnes, Arches, Pillers, Piramides haue fallen Israels strong mē haue fallen,
Be not deceived, flatter not thy self, equivocate not with thy soul, though thou seem to be the deer child of God, presume not there upon, thou Mayest fall, thou art not more Sobrium then Noah, more strong then Sampson, more wise them Solomon, more chaste then David, more secure then Peter. Cecidere duces, the Columns, Arches, Pillars, Pyramids have fallen Israel's strong men have fallen,
yea Israell the very first, and best, & chiefest of Gods people haue fallē, their strength hath bin weakned, their beauty blemished, their blossoms blasted, their honour obscured, their glory ecclipsed, mē haue fallen, the best of men, more glorious then the best of mē, Patriarchs haue fallen, Prophets haue fallen, Apostles haue fallen, Starres haue fallen, Angels haue fallen.
yea Israel the very First, and best, & chiefest of God's people have fallen, their strength hath been weakened, their beauty blemished, their blossoms blasted, their honour obscured, their glory eclipsed, men have fallen, the best of men, more glorious then the best of men, Patriarchs have fallen, prophets have fallen, Apostles have fallen, Stars have fallen, Angels have fallen.
but in a heauenly harmony they all ioine togither, mutually inciting, Come and let vs. The one and only God and father of vs al, who is God for euerlasting, blessed world without end, he, in the riches of his wisdome,
but in a heavenly harmony they all join together, mutually inciting, Come and let us The one and only God and father of us all, who is God for everlasting, blessed world without end, he, in the riches of his Wisdom,
& knowledge, hath appointed, that not only the world in things natural, but that his Church also in things spiritual, should begin, encrease, continue, and be perpetuated by vnity.
& knowledge, hath appointed, that not only the world in things natural, but that his Church also in things spiritual, should begin, increase, continue, and be perpetuated by unity.
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The Naturalist looking through the windowes of Nature beheld the one & found Vnity to be the apeasement of al Cōtraries, of contrary Elements in the worlde, of contrarie humors in the body, of cōtrary affectiōs in the minde, of contrary factions in the Common wealth:
The Naturalist looking through the windows of Nature beheld the one & found Unity to be the apeasement of all Contraries, of contrary Elements in the world, of contrary humours in the body, of contrary affections in the mind, of contrary factions in the Common wealth:
and in things spiritual, it is so heauēly, as that it is truly esteemed to be the bond of the Patriarkes, the Chariot of the Prophets, the refuge of the Apostles, the Cōfort of Confessours, and the salue of the Saints. And therefore God himselfe hath made his faithful people to be al as one, his Church he hath made one.
and in things spiritual, it is so heavenly, as that it is truly esteemed to be the bound of the Patriarchs, the Chariot of the prophets, the refuge of the Apostles, the Comfort of Confessors, and the salve of the Saints. And Therefore God himself hath made his faithful people to be all as one, his Church he hath made one.
so constant in faith and affection as that they continue with one accord in the Temple. So did these Conuerts, they conioine themselues together as the true members of Christes bodie, one thought, one wish, one desire, one hart, one tongue, with al which they ioine, Come and let vs.
so constant in faith and affection as that they continue with one accord in the Temple. So did these Converts, they conjoin themselves together as the true members of Christ's body, one Thought, one wish, one desire, one heart, one tongue, with all which they join, Come and let us
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So that the doctrine which hence ariseth is this, that it is a sure signe of Christianitie in the Children of God to be at one in the vnitie of the spirit.
So that the Doctrine which hence arises is this, that it is a sure Signen of Christianity in the Children of God to be At one in the unity of the Spirit.
The reason of the doctrin is, that seeing there is but one God, one Father, one Redeemer, one Comforter, one milk of the word, one food of the Sacraments, seeing there is but one faith, one Lord, one baptisme, seeing we all inhabite one vale of miserie,
The reason of the Doctrine is, that seeing there is but one God, one Father, one Redeemer, one Comforter, one milk of the word, one food of the Sacraments, seeing there is but one faith, one Lord, one Baptism, seeing we all inhabit one vale of misery,
and valley of teares, seeing we all fight against one enemie, the old serpent, seeing we al run for one goale, all wrestle for one garland, al striue for one crowne, al partake in one bodie,
and valley of tears, seeing we all fight against one enemy, the old serpent, seeing we all run for one goal, all wrestle for one garland, all strive for one crown, all partake in one body,
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And so might enioie the blessing of vnitie, and amitie and vnanimitie, more plesant then the pools of Heshbon, more glorious then the Towers of Lebanō, more redolent then the oile of Aaron, more fructifiing,
And so might enjoy the blessing of unity, and amity and unanimity, more pleasant then the pools of Heshbon, more glorious then the Towers of Lebanō, more redolent then the oil of Aaron, more fructifiing,
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then the deawe of Hermon, That so we maie be al knit together without anie disiūction, that whether we bee supplicants to the throne of grace, wee maie al of vs come togither,
then the dew of Hermon, That so we may be all knit together without any disjunction, that whither we be supplicants to the throne of grace, we may all of us come together,
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or whether we be as the company of an army to stand in the gap to entreat for Cōditions of peace, we may all cry togither, Spare vs good Lord, spare thy people,
or whither we be as the company of an army to stand in the gap to entreat for Conditions of peace, we may all cry together, Spare us good Lord, spare thy people,
so al of vs, being as so many beames, issuing from the Sun of righteousnes, all as brookes comming, frō the fountaine of goodnes, al of vs as nerues proceeding frō the head of wisdom, al of vs as arteries springing from the hart of loue, all of vs as veines deriued from the liver of life, al of vs as lines drawne from the center of grace:
so all of us, being as so many beams, issuing from the Sun of righteousness, all as brooks coming, from the fountain of Goodness, all of us as nerves proceeding from the head of Wisdom, all of us as arteries springing from the heart of love, all of us as Veins derived from the liver of life, all of us as lines drawn from the centre of grace:
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Alas how shal the Church of Christ, the body of Christ, the houshold of the faithful, the kingdome of heauen vpon earth stand if there be so manie Sizers and Concisers,
Alas how shall the Church of christ, the body of christ, the household of the faithful, the Kingdom of heaven upon earth stand if there be so many Sizers and Concisers,
& Cutters & Carvers of her members? Rome in that ciuil or rather vnciuil discord betweene Crassus, and Caesar, and Pompey had almost lost (by this threefold discorde) the threefold cord of their concorde,
& Cutters & Carvers of her members? Room in that civil or rather Uncivil discord between Crassus, and Caesar, and Pompey had almost lost (by this threefold discord) the threefold cord of their concord,
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Tacitus in the life of Agricola describing the figure, fashion, complexion, chiualrie and resolution of the Britaines in that time, obserueth this also, that they were then drawne into pety partialities and factions, and the greatest helpe that the Romanes had adversus validissimas gentes as he calleth our natiō, was that they had no cōmon coūcel togither,
Tacitus in the life of Agricola describing the figure, fashion, complexion, chivalry and resolution of the Britaines in that time, observeth this also, that they were then drawn into Petty Partialities and factions, and the greatest help that the Romans had Adversus validissimas gentes as he calls our Nation, was that they had no Common council together,
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But Lord let it neuer come to passe, let our Common-wealth and Church be as Ierusalem a Citty at vnitie, safe as Mount Syon that shal neuer be remoued.
But Lord let it never come to pass, let our Commonwealth and Church be as Ierusalem a city At unity, safe as Mount Syon that shall never be removed.
but let Patrones be patternes of vnity, let her Presidents be the presidēts of vnity, her Antients beare the standards of vnity, let her be begirt with the wals of vnitie, let her and her seruants,
but let Patroness be patterns of unity, let her Presidents be the Presidents of unity, her Ancients bear thee standards of unity, let her be begirt with the walls of unity, let her and her Servants,
You al know that she is the greatest gift of God, cheifest ioy of Angels, highest happines of mē, fearfullest terror of diuils, holiest harmonie of Saints, heauenlyest Antheme of Celestial Cherubins, The Empresse of the world, whose priuie Counsel be the vertues, whose Ladies of honor bee the Muses, whose nearest attendants bee the Graces, whose Gard be the Angels, whose Court is prosperitie, whose state is felicitie, whose statuts veritie, whose continuance eternitie, David his Ecce, as the roial vsher of this Empresse bids you behold how good & gratious,
You all know that she is the greatest gift of God, chiefest joy of Angels, highest happiness of men, fearfullest terror of Devils, Holiest harmony of Saints, heauenlyest Anthem of Celestial Cherubim, The Empress of the world, whose privy Counsel be the Virtues, whose Ladies of honour be the Muses, whose nearest attendants be the Graces, whose Guard be the Angels, whose Court is Prosperity, whose state is felicity, whose statutes verity, whose Continuance eternity, David his Ecce, as the royal usher of this Empress bids you behold how good & gracious,
Jn the word go we may note their repentance; in their going vp their perseuerance. For the first they had lōg layen vpon the lees of vngodlines vnstird, vnmoued, they sat in the seat of the scornful,
John the word go we may note their Repentance; in their going up their perseverance. For the First they had long lain upon the lees of ungodliness unstirred, unmoved, they sat in the seat of the scornful,
or if they stood vp, they stood but in the waie of sinners, or if they walkt they walked but in the counsell of the wicked, gressus digressus; but now they take a newe iourney in hand, they chuse new liuing waies;
or if they stood up, they stood but in the Way of Sinners, or if they walked they walked but in the counsel of the wicked, gressus digressus; but now they take a new journey in hand, they choose new living ways;
they goe, egressus regressus, they goe, & goe out, and goe on, and goe vp and turne from the waie of their wickednes and from the wickednes of their waies.
they go, egressus regressus, they go, & go out, and go on, and go up and turn from the Way of their wickedness and from the wickedness of their ways.
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The doctrine gathered from the word goe is this, that it is a certaine signe of salvation in a penitent sinner, vpon the first knowledge & acknowledgment of his sinnes, to goe to the throne of grace.
The Doctrine gathered from the word go is this, that it is a certain Signen of salvation in a penitent sinner, upon the First knowledge & acknowledgment of his Sins, to go to the throne of grace.
Excedendo frigescit, ascendendo fervescit, Recedendo tenebrescit, revertendo clarescit, & therfore these conuerts resolue here as those did of whom St Austin speaketh.
Excedendo frigescit, ascendendo fervescit, Recedendo tenebrescit, revertendo clarescit, & Therefore these converts resolve Here as those did of whom Saint Austin speaks.
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and the world tempted them, and the flesh betraied them, and temptation entrapped thē, yet al these enimies remoue their beeseedg when the soule is desirous to turne to his God.
and the world tempted them, and the Flesh betrayed them, and temptation entrapped them, yet all these enemies remove their beeseedg when the soul is desirous to turn to his God.
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O how happie is the Christian then when he hath the father calling, the sonne mouing, the holy spirit perswading, the word directing, the rewarde inuiting, Saints conuersing, Angels reioicing,
O how happy is the Christian then when he hath the father calling, the son moving, the holy Spirit persuading, the word directing, the reward inviting, Saints conversing, Angels rejoicing,
and he himselfe singing that sweet & holy Hymne Nūc dimittis, Lord now lettest thou thy seruant depart in peace from the wicked waies of the world, the flesh, the deuil,
and he himself singing that sweet & holy Hymn Nūc Dimittis, Lord now Lettest thou thy servant depart in peace from the wicked ways of the world, the Flesh, the Devil,
and frō the companie of al infernall complices, loe J come, J walke, J goe, J runne, J clime, J goe vp to the house of the Lord, J repent my sinns past.
and from the company of all infernal accomplices, lo J come, J walk, J go, J run, J climb, J go up to the house of the Lord, J Repent my Sins past.
but in hatred labour to resist them, by this returning the good we doe is accepted, the good we desire to doe is imputed, the euil we leaue is discharged, the euill wee desire to leaue, shal not be imputed.
but in hatred labour to resist them, by this returning the good we doe is accepted, the good we desire to do is imputed, the evil we leave is discharged, the evil we desire to leave, shall not be imputed.
But alas, how many put from them the thought of repentance? When notwithstanding that they haue their conscience accusing them, their sins oppressing them, Gods iudgement threatning thē.
But alas, how many put from them the Thought of Repentance? When notwithstanding that they have their conscience accusing them, their Sins oppressing them, God's judgement threatening them.
They haue vocem corvinam, to cry Cras, to procrastinate their returne, but haue not vocem columbinā mox mox. They remember not that God hath left but 2 Tenses to man praesens & prateritum, and hath taken the future into his owne hands, to dispose therof himselfe:
They have vocem corvinam, to cry Cras, to procrastinate their return, but have not vocem columbinā mox mox. They Remember not that God hath left but 2 Tenses to man Praesens & prateritum, and hath taken the future into his own hands, to dispose thereof himself:
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So did Paule from Gentilisme, in persecuting the Jewes, Peter from Iudaisme, in denying his Master, David from his adultery, Salomon from his Jdolatry, Hesekias the father, Manasses his son.
So did Paul from Gentilism, in persecuting the Jews, Peter from Judaism, in denying his Master, David from his adultery, Solomon from his Idolatry, Hesekias the father, Manasses his son.
and therfore that wee seek to the throne of grace there to seek this conuersion, this especial gift of God, this ioie of Angels, this salue of sinnes, this hauen of sinners, denied to Angels,
and Therefore that we seek to the throne of grace there to seek this conversion, this especial gift of God, this joy of Angels, this salve of Sins, this Haven of Sinners, denied to Angels,
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Jt hath beene preached by Naoh to the old world, by Lott to Sodome, by Moyses to Aegypt, by the Prophets to Israel, by Iohn Baptist to Christ, by Christ before the Apostles,
It hath been preached by Naoh to the old world, by Lot to Sodom, by Moses to Egypt, by the prophets to Israel, by John Baptist to christ, by christ before the Apostles,
God cannot abide haulting in his seruice, delaying in religion, loitering in profession, limmits in Christian procession, he cannot but distast any snaile-like withdrawing, anie peece - like recoilling, any Hypocriticall faining, anie wearisome fainting, anie Dial-like staying, anie poole-like standing, anie Ephraimite starting, anie foolish virgin neglecting, anie drowsey Apostle sleeping.
God cannot abide halting in his service, delaying in Religion, loitering in profession, Limits in Christian procession, he cannot but distaste any snail-like withdrawing, any piece - like recoilling, any Hypocritical feigning, any wearisome fainting, any Dial-like staying, any poole-like standing, any Ephraimite starting, any foolish Virgae neglecting, any drowsey Apostle sleeping.
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or like to that Mounke who in his quotidian deuotions, was wont to saie the 1 daie Gloria Patri, the 2 & filio, the thirde & spiritui sancto and in the ende it was sicut erat in principio, dubling ouer his orisons,
or like to that Monk who in his quotidian devotions, was wont to say the 1 day Gloria Patri, the 2 & filio, the Third & Spiritui sancto and in the end it was sicut erat in principio, doubling over his orisons,
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Many there be who make good entrance but weake cōtinuance, they runn wel at the first but they either tier or retire, they begin in the spirit & end in the flesh, the blossomes be faire,
Many there be who make good Entrance but weak Continuance, they run well At the First but they either tier or retire, they begin in the Spirit & end in the Flesh, the blossoms be fair,
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The Doctrine that I hence gather from the words goe vp, is this, that the Christian that hath entred into pathes of righteousnesse, must resolue to walke therein al the daies of his life.
The Doctrine that I hence gather from the words go up, is this, that the Christian that hath entered into paths of righteousness, must resolve to walk therein all the days of his life.
The reason of this doctrine is the position of Christ himselfe, he that putteth his hand to the plow & draweth it backe, is vnfit for the kingdome of heauen.
The reason of this Doctrine is the position of christ himself, he that putteth his hand to the blow & draws it back, is unfit for the Kingdom of heaven.
A Christian therefore must remember that as God is α, and ω, so he wil haue his servants to run from α, to ω, from the beginning to the ending in the constant professiō of the faith:
A Christian Therefore must Remember that as God is α, and ω, so he will have his Servants to run from α, to ω, from the beginning to the ending in the constant profession of the faith:
they must remember they that were marked to be preserued in Jerusalem, they were marked with the Character NONLATINALPHABET which is the last of al the Hebrew letters, teaching thē that they must run their race euen to the last.
they must Remember they that were marked to be preserved in Jerusalem, they were marked with the Character which is the last of all the Hebrew letters, teaching them that they must run their raze even to the last.
With Mary Magdalen stand, and wait, and stay at the sepulchre, they must with the woman of Canaan, crie & continue in crying & calling, They must continue in the Lord, they must be stedfast,
With Marry Magdalen stand, and wait, and stay At the Sepulchre, they must with the woman of Canaan, cry & continue in crying & calling, They must continue in the Lord, they must be steadfast,
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They must go on, go vp, clime and ascend, if they will be trulie vpright, they must go right vp to the mountaine of the Lord, to the house of the God of Iacob. The vse herof is to exhort those that are matriculated in the book of Christ, that they proue proficiēts in his Schoole, that they may walke frō strength to strēgth, from faith to faith, from vertue to vertue, frō grace to grace, and so maie at length passe frō glorie to glorie.
They must go on, go up, climb and ascend, if they will be truly upright, they must go right up to the mountain of the Lord, to the house of the God of Iacob. The use hereof is to exhort those that Are matriculated in the book of christ, that they prove proficients in his School, that they may walk from strength to strength, from faith to faith, from virtue to virtue, from grace to grace, and so may At length pass from glory to glory.
That so there be no euil, or vnfaithful hart in vs at any time to fal from the liuing God, not starting aside as Ephraim, not backsliding with Demis, not gainesaying with Ecebolius, not repugning with Iulian, not turning from the truth with Phygellus, and Hermogenes, not making shipwracke of a good cōscience with Hymeneus and Alexander, but that for euer,
That so there be no evil, or unfaithful heart in us At any time to fall from the living God, not starting aside as Ephraim, not backsliding with Demis, not gainsaying with Ecebolius, not repugning with Iulian, not turning from the truth with Phygellus, and Hermogenes, not making shipwreck of a good conscience with Hymenaeus and Alexander, but that for ever,
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and euer wee consecrate our bodies to his name, our eares to heare his word, our tongue to sound his praises, our hands to be lifted vp, our cheekes to be bedewed, our knees to be bowed,
and ever we consecrate our bodies to his name, our ears to hear his word, our tongue to found his praises, our hands to be lifted up, our cheeks to be bedewed, our knees to be bowed,
and so I come to the place whether they goe, to the mountaine of the Lord, to the house of the God of Iacob. The Church of God in Scripture is compared to manie & seueral things, for her louelines to a a Doue, for her fruitfulnes to a b Vine, for her holynesseto a Priecthood for her royalnesse to a Queene, for her brightnesse to the Morning, for her fairenesse faire as the fairest of woemē,
and so I come to the place whither they go, to the mountain of the Lord, to the house of the God of Iacob. The Church of God in Scripture is compared to many & several things, for her loveliness to a a Dove, for her fruitfulness to a b Vine, for her holynesseto a Priecthood for her royalnesse to a Queen, for her brightness to the Morning, for her fairness fair as the Fairest of women,
not for her visiblenes, as the Papists out of this, & other places affirme, but for her stedfastnes and safenesse shee is as Mount Syon, that standeth fast fore ermore.
not for her visibleness, as the Papists out of this, & other places affirm, but for her steadfastness and safeness she is as Mount Syon, that Stands fast before ermore.
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For visibility we hold as it hath been often answered them, that it is an externall ornament, no necessary argument of Christs Church, wee know that of St. Austen to be true, that the Church is wel compared to the Moone, for as the Moone receiueth the light from the Sunne,
For visibility we hold as it hath been often answered them, that it is an external ornament, no necessary argument of Christ Church, we know that of Saint Austen to be true, that the Church is well compared to the Moon, for as the Moon receiveth the Light from the Sun,
Some times she is in the waine and ecclipsed, as for manie hundred yeares last past, it hath beene, in which that Apostasie frō the faith is come, which S. Paule by the spirit of God foreshewed.
some times she is in the wain and eclipsed, as for many hundred Years last passed, it hath been, in which that Apostasy from the faith is come, which S. Paul by the Spirit of God foreshowed.
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For the visibilitie of the Church the argument would as well befit Bethel where Ieroboam his calues had more cōcourse then the Temple at Ierusalem, and might iustifie the Ephesians clamour, Great is Diana of the Ephesians, whom al the world worshippeth,
For the visibility of the Church the argument would as well befit Bethel where Jeroboam his calves had more concourse then the Temple At Ierusalem, and might justify the Ephesians clamour, Great is Diana of the Ephesians, whom all the world Worshippeth,
Our aduersaries in this remēber not how in the sacred stories, the Church is hieroglyphically depainted, by Noahs arke, by Abrahams progeny, Iobs family, Eliahs complaint, Nebuchadne sors furnace, the Apostles latent, the Christians Couchant. That the Church is like a Lylie among the Thornes,
Our Adversaries in this Remember not how in the sacred stories, the Church is hieroglyphically depainted, by Noahs Ark, by Abrahams progeny, Jobs family, Elijah's complaint, Nebuchadne sors furnace, the Apostles latent, the Christians Couchant. That the Church is like a Lily among the Thorns,
Like a Doue in the holes of the rockes, and in the secret places of the staires, like a woman flying into the desert, yea cast out into the open field, to the contempt of her person.
Like a Dove in the holes of the Rocks, and in the secret places of the stairs, like a woman flying into the desert, yea cast out into the open field, to the contempt of her person.
Where now is the magnificent pompe, and glorie, and speciositie, & eminencie, and perspicuitie of this Church? I follow these visible heretickes no farther about their visibility.
Where now is the magnificent pomp, and glory, and speciositie, & eminency, and perspicuity of this Church? I follow these visible Heretics no farther about their visibility.
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The Church is here named by the name of a mountaine, That God, who among al the fowles chose the Doue, among al the flowers the Lylie, among al trees the Cedar, amōg al natiōs Iudaea, amōg al daies the Saboath, among al turrets, the tower of David among al Cities Ierusalem, among al other moūtaines hath chosen Syon for himselfe.
The Church is Here nam by the name of a mountain, That God, who among all the fowls chosen the Dove, among all the flowers the Lily, among all trees the Cedar, among all Nations Iudaea, among all days the Sabbath, among all turrets, the tower of David among all Cities Ierusalem, among all other Mountains hath chosen Syon for himself.
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It is not Babilon that burnt mountaine. Ier. 51.25. nor Horeb that smoaking mountaine Exod. 19.18. nor Eball that cursing mountaine Deut 27. •3.
It is not Babylon that burned mountain. Jeremiah 51.25. nor Horeb that smoking mountain Exod 19.18. nor Eball that cursing mountain Deuteronomy 27. •3.
and thundring, and lightning, the Trumpet sounding, and the earth quaking. But it is that prepared mountaine. Mich. 4.1. it is that high mountaine Esec. 20.40. It is that holy moūtaine. Ps. 2.6. Jt is the mountaine of his name.
and thundering, and lightning, the Trumpet sounding, and the earth quaking. But it is that prepared mountain. Mich. 4.1. it is that high mountain Esec. 20.40. It is that holy mountain. Ps. 2.6. It is the mountain of his name.
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Some that the Prophet here alludeth by the particular to the general, Sion was the place where he apointed his Temple to bee built, this therfore is called the mountaine of his house.
some that the Prophet Here alludeth by the particular to the general, Sion was the place where he appointed his Temple to be built, this Therefore is called the mountain of his house.
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So that the meaning of the words is this, that they that had beene recusants from the Church, aliants from the Congregatiō of Israell, should at the lenght be written in Gods book, incorporated into Christes bodie, cloathed with Christes righteousnesse, admitted to bee schollers in Christes Church, and receaued to bee inheritours of Christes Kingdome:
So that the meaning of the words is this, that they that had been recusants from the Church, aliants from the Congregation of Israel, should At the length be written in God's book, incorporated into Christ's body, clothed with Christ's righteousness, admitted to be Scholars in Christ's Church, and received to be inheritors of Christ's Kingdom:
and as this our Prophet speaketh in his 18. Chap. vers. 7. At that time a present shalbee brought vnto the Lord of hostes, (a people that is scattered abroad and spoiled,
and as this our Prophet speaks in his 18. Chap. vers. 7. At that time a present shalbe brought unto the Lord of hosts, (a people that is scattered abroad and spoiled,
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and of a terrible people from their beginning hetherto, a nation euen by little and little troaden vnder foot, whose Land the riuers haue spoiled) to the place of the Lord of hosts to the mount Syon. These bee the people, these the present, these bee they that come, that goe, that goe on, that goe vp to the mountaine of the Lord to the house of the god of Iacob.
and of a terrible people from their beginning hitherto, a Nation even by little and little troaden under foot, whose Land the Rivers have spoiled) to the place of the Lord of hosts to the mount Syon. These be the people, these the present, these be they that come, that go, that go on, that go up to the mountain of the Lord to the house of the god of Iacob.
The doctrine that J gather from this place is this, that euerie one haue an especial regard and care to knowe whether he be a true member of the Church, whether he be truly one of the societie of al Christiā souls.
The Doctrine that J gather from this place is this, that every one have an especial regard and care to know whither he be a true member of the Church, whither he be truly one of the society of all Christian Souls.
The reason of this doctrine is this they that bee not of this Church they cannot assure themselues of any true ioie, anie true peace, anie true comfort in this life or in that to come. J might proue this by many places,
The reason of this Doctrine is this they that be not of this Church they cannot assure themselves of any true joy, any true peace, any true Comfort in this life or in that to come. J might prove this by many places,
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The truest argument that we haue to proue these Conuerts to be of the Church, is this, their earnest desire to come to present themselues before the Lord in his house.
The Truest argument that we have to prove these Converts to be of the Church, is this, their earnest desire to come to present themselves before the Lord in his house.
O how should this moue vs to earnest and vnfained devotion, howe should this moue vs to sing with David, O how pleasant are thy tabernacles O Lord of hosts!
O how should this move us to earnest and unfeigned devotion, how should this move us to sing with David, Oh how pleasant Are thy Tabernacles Oh Lord of hosts!
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how esteemed by God himselfe as a holie mansion, the very ioie of the earth, the beauty of the world, the glorie of al natiōs, the pallace of the great king, the delight & paradise of the highest, where was the Arke & couenaunt, the tables of the Testimonie, the Seraphins, Cherubins,
how esteemed by God himself as a holy mansion, the very joy of the earth, the beauty of the world, the glory of all Nations, the palace of the great King, the delight & paradise of the highest, where was the Ark & Covenant, the tables of the Testimony, the Seraphim, Cherubim,
and mercie seat, al being strange things of much excellencie, but the summitie of al happinesse, was the residence of Gods eternal fauour there. J need not to tel you of the honor that the verie heathēs had in their reputing of this to be most holy, Iosephus in his Antiquities testifieth what obseruant regard was borne to this sanctuarie by Alexander the great, by Ptolomaens Philadelphus, by Pompey the great,
and mercy seat, all being strange things of much excellency, but the summity of all happiness, was the residence of God's Eternal favour there. J need not to tell you of the honour that the very Heathens had in their reputing of this to be most holy, Iosephus in his Antiquities Testifieth what observant regard was born to this sanctuary by Alexander the great, by Ptolomaens Philadelphus, by Pompey the great,
and maie be bould to present himselfe before the Lorde in his Church, that wheras manie dare not be bold to speak vnto some others of the same mould and matter, dare not I saie, come into the presence or enter the priuie Chamber,
and may be bold to present himself before the Lord in his Church, that whereas many Dare not be bold to speak unto Some Others of the same mould and matter, Dare not I say, come into the presence or enter the privy Chamber,
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yet they maie be bold to enter Gods great Chamber of presence, the residence of his fauour, the habitation of his honour, his Sanctuarie, Temple, Tabernacle, mountaine, house, Church.
yet they may be bold to enter God's great Chamber of presence, the residence of his favour, the habitation of his honour, his Sanctuary, Temple, Tabernacle, mountain, house, Church.
for if euer he were God, he was Deus Iacobi. And J from the inwards of my soule pray that this Court of St Iames maie be as truely Domus Iacobi, as he hath bin Deus Iacobi: who knoweth not that he is Deus Iacobi, a God, a great & powerful God, whose Court is Celum, wose hal is expansum, whose starre-chamber is firmamentum, whose exchequer is profūdum, whose Kings bench is Empyraeum, whose throne is heauen, whose footstole is earth, whose washpott is the sea, whose attendants be Angels, whose horses be the winds, whose Chariots be the fire, whose word is his wil, whose wil is his command, whose commande is his power, whose power is eternal, making him feareful to his enimies, merciful to his seruants, iust in his iudgmēts, true in his promises, wonderful in his mercies, meruellous in his wounders:
for if ever he were God, he was Deus James. And J from the inward of my soul pray that this Court of Saint James may be as truly Domus James, as he hath been Deus James: who Knoweth not that he is Deus James, a God, a great & powerful God, whose Court is Cell, wose hall is expansum, whose Star Chamber is firmamentum, whose exchequer is profūdum, whose Kings bench is Empyraeum, whose throne is heaven, whose footstole is earth, whose washpott is the sea, whose attendants be Angels, whose Horses be the winds, whose Chariots be the fire, whose word is his will, whose will is his command, whose command is his power, whose power is Eternal, making him fearful to his enemies, merciful to his Servants, just in his Judgments, true in his promises, wondered in his Mercies, marvelous in his wonders:
Gratious Prince giue me leaue to speake to your Highnes. J confesse J am not Agapetus to giue precepts to Iustinian, or a Plinie to giue instructions to Traian, or an Aristotle to giue Councel to the young Prince Alexander: yet giue me leaue to remember your highnesse of one higher, the Lord of Lords, & the Prince of Princes, Remember his name, his feare, his seruice, his honour, his Church, let it for euer be your ioie,
Gracious Prince give me leave to speak to your Highness. J confess J am not Agapetus to give Precepts to Iustinian, or a Pliny to give instructions to Trajan, or an Aristotle to give Council to the young Prince Alexander: yet give me leave to Remember your highness of one higher, the Lord of lords, & the Prince of Princes, remember his name, his Fear, his service, his honour, his Church, let it for ever be your joy,
and the Crowne of your dignitie, with the good Emperour Theodosius rather to be membrum Ecclesiae, then caput Imperij, let the example of David be euer before your Princely eies, his profession; I & my house wil serue the Lord, his protestation, It did mee good,
and the Crown of your dignity, with the good Emperor Theodosius rather to be Limb Ecclesiae, then caput Imperij, let the Exampl of David be ever before your Princely eyes, his profession; I & my house will serve the Lord, his protestation, It did me good,
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and the papps that gaue thee suck, and God himselfe shal vtter his voice from the heauen to the earth, Peace be within thy wales and plentiousnesse with in thy Palaces.
and the paps that gave thee suck, and God himself shall utter his voice from the heaven to the earth, Peace be within thy wales and plentiousnesse with in thy Palaces.
Honorable springes of Nobilitie yee generous and in genious spirites, I haue not the spirit of Paule to speake to the Noble men of Beraea, yet giue mee leaue to remember you of your duty, which the Lord requireth, Kings cast their Crownes at his feete,
Honourable springs of Nobilt ye generous and in genius spirits, I have not the Spirit of Paul to speak to the Noble men of Beraea, yet give me leave to Remember you of your duty, which the Lord requires, Kings cast their Crowns At his feet,
Remember your God, his seruice, & Religion, Remēber his Tēple, Remēber that this place is the Spring-Garden of the Nobilitie, here ye grow vp as plants,
remember your God, his service, & Religion, remember his Temple, remember that this place is the Spring-Garden of the Nobilt, Here you grow up as plants,
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What shoulde I speake of the corners or pillars of the Temple? Templum est is viventis Dei, yee are the Temple of the liuing God, the Scripture speaketh it, I neede not demonstrate it, your lips be the Organs of this Temple, your thanksgiuing the hymnes of this Temple, your vnity the harmonie of this Temple, your tongues the censors of this Temple, your praiers the incense of this Temple, your hart the Altar of this Temple, your repentance the sacrifice of this Temple, your zeale the fire of this Temple, which as the fire in the Temple, let it neuer goe out.
What should I speak of the corners or pillars of the Temple? Templum est is viventis Dei, ye Are the Temple of the living God, the Scripture speaks it, I need not demonstrate it, your lips be the Organs of this Temple, your thanksgiving the Hymns of this Temple, your unity the harmony of this Temple, your tongues the censors of this Temple, your Prayers the incense of this Temple, your heart the Altar of this Temple, your Repentance the sacrifice of this Temple, your zeal the fire of this Temple, which as the fire in the Temple, let it never go out.
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when in true iudgement you shal finde your gold and siluer to bee but the earths dregs, your silkes but the excrements of wormes, your Pearles but the rubble of the sea, the sweetest muske to be natures avoidance, the most gorgeous apparell to bee follies garnish and prides ensigne, the most faire houses, riotts witnesses, oppressions monumentes, the greatest cheere the bodies stench and the bellies burthen, the greatest offices favours butterflies, and monies bondslaues.
when in true judgement you shall find your gold and silver to be but the earth's dregs, your silks but the excrements of worms, your Pearls but the rubble of the sea, the Sweetest musk to be nature's avoidance, the most gorgeous apparel to be follies garnish and prides ensign, the most fair houses, riots Witnesses, oppressions monuments, the greatest cheer the bodies stench and the bellies burden, the greatest Offices favours butterflies, and moneys bondslaves.
Ah las what fruit, or ioie, or comfort wil ye then haue of those things whereof yee wil be ashamed? O then remember now euen now in your tender yeares, to tender your selues to your God,
Ah las what fruit, or joy, or Comfort will you then have of those things whereof ye will be ashamed? O then Remember now even now in your tender Years, to tender your selves to your God,
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Al of you, worshipfull & beloued, Remember what you haue hard this day, if the Text I haue chosen (the Conuersion of the Gentiles) cannot moue you to Conuersion,
All of you, worshipful & Beloved, remember what you have hard this day, if the Text I have chosen (the Conversion of the Gentiles) cannot move you to Conversion,
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