Sauls prohibition staide. Or The apprehension, and examination of Saule And the inditement of all that persecute Christ, with a reproofe of those that traduce the honourable plantation of Virginia. Preached in a sermon commaunded at Pauls Crosse, vpon Rogation Sunday, being the 28. of May. 1609. By Daniel Price, Chapleine in ordinarie to the Prince, and Master of Artes of Exeter Colledge in Oxford.
I Feare to speake of Iudgement, it made Foelix tremble, or of Mercie, for then the Wicked will not tremble, I cannot speake of Pietie, for Pietie is sicke,
I fear to speak of Judgement, it made Felix tremble, or of Mercy, for then the Wicked will not tremble, I cannot speak of Piety, for Piety is sick,
nor of Almes for Almes are neglected, nor of Fasting for Fasts are banished, nor of Charitie for Charitie is Out lawed, Hope is become a vaine presuming, Holinesse Hypocrisie, zeale furie:
nor of Alms for Alms Are neglected, nor of Fasting for Fasts Are banished, nor of Charity for Charity is Out lawed, Hope is become a vain presuming, Holiness Hypocrisy, zeal fury:
This World a wildernes, a drie, heathy, thornie, bare, barren wildernesse, wherein Sathan the Serpent, Sinne the Satyre, Wrath the Lyon, Lust the Leopard, Zi•m and I•m, the Ostrich and the Scritch-owle and the Vulture doe inhabite, wherin Vertue is an exile, Conscience a Hermit, Honestie a Stranger, Trueth a Prisoner, a wild wildernesse wherein all things are most miserable:
This World a Wilderness, a dry, heathy, thorny, bore, barren Wilderness, wherein Sathan the Serpent, Sin the Satire, Wrath the lion, Lust the Leopard, Zi•m and I•m, the Ostrich and the Screech owl and the Vulture do inhabit, wherein Virtue is an exile, Conscience a Hermit, Honesty a Stranger, Truth a Prisoner, a wild Wilderness wherein all things Are most miserable:
The Wayes rough and crooked, the Wealth base, the Pleasures false, the Hopes vaine, the Promises lies, the Delight light, the Glorie short, the Sta•e a banishment and a Dungeon of condemned Persons, scrawling about the Globe of the Earth, the Theater of their miserie and mortalitie.
The Ways rough and crooked, the Wealth base, the Pleasures false, the Hope's vain, the Promises lies, the Delight Light, the Glory short, the Sta•e a banishment and a Dungeon of condemned Persons, scrawling about the Globe of the Earth, the Theater of their misery and mortality.
In a word ALL THINGS are in such confusion, by reason of the Catechlisme and inundation of sinne, that if euer euen now, we may take vp the speech of Esay vnto God.
In a word ALL THINGS Are in such confusion, by reason of the Catechlisme and inundation of sin, that if ever even now, we may take up the speech of Isaiah unto God.
In the Lyon there was sweetnesse and strength, In the Cherubims the face of a Lyon and the face of a man, with God there is aureum and aereum scepirum. And hee hath sent downe a Commission from the Kings-bench of his iudgement, and another from the Chancerie of his Mercie, his fountaine hath sent forth sweete and bitter water, his mouth cursing, and blessing:
In the lion there was sweetness and strength, In the Cherubims the face of a lion and the face of a man, with God there is Aureum and Aereum scepirum. And he hath sent down a Commission from the King's-bench of his judgement, and Another from the Chancery of his Mercy, his fountain hath sent forth sweet and bitter water, his Mouth cursing, and blessing:
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Behold in that one verse, Oliues and Prickles vpon one tree, punishment and pardon in one breath, life and death in one word, Gerezim and Eball in one place, winter and somer in one day, the fall and spring in one season, the red Ensig•e of the wrath of God,
Behold in that one verse, Olive and Prickles upon one tree, punishment and pardon in one breath, life and death in one word, Gerizim and Eball in one place, winter and summer in one day, the fallen and spring in one season, the read Ensig•e of the wrath of God,
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but mercy hath as much compassion, if plagues compasse, yet mercy shal neerer compasse, if there be bitter waters of Marah, there is sweet wood cast in, to season it;
but mercy hath as much compassion, if plagues compass, yet mercy shall nearer compass, if there be bitter waters of Marah, there is sweet wood cast in, to season it;
Transient in God, Immanent in Paul, iudgement so sweetened, mercy so edged, that sweet and sowre, life and death, loue and feare, alluring and terrifying, neuer came neerer together,
Transient in God, Immanent in Paul, judgement so sweetened, mercy so edged, that sweet and sour, life and death, love and Fear, alluring and terrifying, never Come nearer together,
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and the other lifting vp to the heauen, a light shining from heauen, and a light shining to direct him to heauen, a light shining to him that was in darkenesse,
and the other lifting up to the heaven, a Light shining from heaven, and a Light shining to Direct him to heaven, a Light shining to him that was in darkness,
hee that was the way met him in the way, he that was the light met him with a light, he that was the word, mette him with the voyce of the word, Saul, Saul, why persecutest thou me? It was a voyce indeed, it was the voyce of the Lord, mighty in operation, the voyce of the Lord is a glorious voyce, the voyce of the Lord breaketh the Cedars,
he that was the Way met him in the Way, he that was the Light met him with a Light, he that was the word, met him with the voice of the word, Saul, Saul, why Persecutest thou me? It was a voice indeed, it was the voice of the Lord, mighty in operation, the voice of the Lord is a glorious voice, the voice of the Lord breaks the Cedars,
and the Diuels to roare, It was the voyce that strake the Souldiers with amasednesse, Elimas the Sorcerer with blindnesse, Zacharias with dumbnesse, Ananias and Saphira with deadnesse, and of this voice Iohs Epiphonema and acclamation serueth, Quis poterit tonitruum magnitudinis illius intueri? who can vnderstand the fearefulnesse o• his power,
and the Devils to roar, It was the voice that strake the Soldiers with amasednesse, Elymas the Sorcerer with blindness, Zacharias with dumbness, Ananias and Sapphira with deadness, and of this voice Joshua Epiphonema and acclamation serveth, Quis poterit tonitruum magnitudinis Illius intueri? who can understand the fearfulness o• his power,
or heare the voyce of his thunder? The walles in Ierito could not stand, the C•da• in L•banus could not but shake, he wildernes in Cadesh could not but tremble, the Army at Mount Oliuet could not but fall, the Auditory of S. Peter at Ierusalem neere stabde to the heart with this voyce,
or hear the voice of his thunder? The walls in Ierito could not stand, the C•da• in L•banus could not but shake, he Wilderness in Kadesh could not but tremble, the Army At Mount Olivet could not but fallen, the Auditory of S. Peter At Ierusalem near stabde to the heart with this voice,
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and becom terrified, amased, & astonished at the Eccho of this voyce? O It was a powerfull voyce, the voyce that Iosephus speaketh of, crying, vox ab Oriente, vox ab Occidente, a voyce from the East, a voyce from the West, a voyce from the foure winds;
and become terrified, amazed, & astonished At the Echo of this voice? O It was a powerful voice, the voice that Iosephus speaks of, crying, vox ab Oriente, vox ab Occident, a voice from the East, a voice from the West, a voice from the foure winds;
S. Chrysostom obserueth, that they that came to betray Christ in the conuoy of Iudas, and were stroken to the earth with Christ his words, were now in the company of Paul, when Paul was stroken to the earth by the words of Christ.
S. Chrysostom observeth, that they that Come to betray christ in the convoy of Iudas, and were stroken to the earth with christ his words, were now in the company of Paul, when Paul was stroken to the earth by the words of christ.
Thus be these wordes diuided, that diuided the soule and the spirit, and the ioynts and the marrow of Saul, and of these in their order, first of the question.
Thus be these words divided, that divided the soul and the Spirit, and the Joints and the marrow of Saul, and of these in their order, First of the question.
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The Lord might without any expostulating haue powred downe vengeance vpon him, and so he had neuer come to his answere, hee might haue turned him into hell with all the people that forget God:
The Lord might without any expostulating have poured down vengeance upon him, and so he had never come to his answer, he might have turned him into hell with all the people that forget God:
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he might haue summoned out some punishment or other to haue serued the execution of wrath against Saul, his arme is not shortened, hee had his greatter armies and his lesser armies, hee might haue sent out the least of his great ones,
he might have summoned out Some punishment or other to have served the execution of wrath against Saul, his arm is not shortened, he had his greater armies and his lesser armies, he might have sent out the least of his great ones,
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or the Beares wherwith he deuoured the mockers, but he taketh another Course, he sendeth out no Out-lawrie before Saul come to his answere, no castigation,
or the Bears wherewith he devoured the mockers, but he Takes Another Course, he sends out no Outlawry before Saul come to his answer, no castigation,
I should haue expected burning coales from his lippes, coales of fire from his nostrils, vials of wrath the furious seruants and serieants of indignation, against such a rampant rauening wolfe, a mercilesse Tyger,
I should have expected burning coals from his lips, coals of fire from his nostrils, vials of wrath the furious Servants and sergeants of Indignation, against such a rampant ravening wolf, a merciless Tiger,
The Doctrine, that the Lord is slow to anger, and in his indignation ready to show compassion, when the Lord in Micah had called a congregation of the Mountaines to heare his quarrell,
The Doctrine, that the Lord is slow to anger, and in his Indignation ready to show compassion, when the Lord in micah had called a congregation of the Mountains to hear his quarrel,
as in Esay a conuocation of heauen and earth, men and Angels to be witnesse against his people, yet heare what his speech was, O my people what haue I done vnto thee,
as in Isaiah a convocation of heaven and earth, men and Angels to be witness against his people, yet hear what his speech was, Oh my people what have I done unto thee,
or wherin haue I grieued thee, testifie against me: no threatning, no cursing, no fire or brimstone, storme or tempest, O popule mi, quid fecitibi? When his Prophet Ionas had fled from his presence,
or wherein have I grieved thee, testify against me: no threatening, no cursing, no fire or brimstone, storm or tempest, Oh popule mi, quid fecitibi? When his Prophet Ionas had fled from his presence,
and rebelled against him not onely in flying, but in murmuring, and fuming, fretting in a querulous, contumacious, & contumelious contesting with God. God relpyeth onely this;
and rebelled against him not only in flying, but in murmuring, and fuming, fretting in a querulous, contumacious, & contumelious contesting with God. God relpyeth only this;
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Hee raged that God would not destroy Niniuie, a great and glorious, spatious, populous City, the Lady of the East, Queene of the Nations, Metrop•lis of Ass•ria, beauty of the world, that had so many 10000. noble, rich, honourable inhabitants, besides Infants and Innocents,
He raged that God would not destroy Nineveh, a great and glorious, spacious, populous city, the Lady of the East, Queen of the nations, Metrop•lis of Ass•ria, beauty of the world, that had so many 10000. noble, rich, honourable inhabitants, beside Infants and Innocents,
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and Ionas to bee angry to the death, that Niniuie was not destroyed, and afterwards that a Guord, a weake ▪ creeping, sprowting, fading, guorde of no conti•••nce, springing in one night, dying in the other,
and Ionas to be angry to the death, that Nineveh was not destroyed, and afterwards that a Guard, a weak ▪ creeping, sprouting, fading, guorde of no conti•••nce, springing in one night, dying in the other,
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for the death of this Guord, and Gods reply vnto him is onely this, Ionas doest thou well to bee angry? Saul heere that had his hand in so many murthers, in so many bloody, tragicall, barbarous executions, against whome the bloud of the Martyrs cryed for vengeance,
for the death of this Guard, and God's reply unto him is only this, Ionas dost thou well to be angry? Saul Here that had his hand in so many murders, in so many bloody, tragical, barbarous executions, against whom the blood of the Martyrs cried for vengeance,
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as if the Spirit of Eli, or the soft voyce in Elias had spoken, Saul, Saul, why persecutest thou me? If Iohn Baptist speake to the Pharisies, he cryeth out, O generation of vipers. If Peter to Ananias and Saphira, why hath Sathan filled thy heart to lie, why haue yee agreed to tempt the spirite of God, he striketh them dead.
as if the Spirit of Eli, or the soft voice in Elias had spoken, Saul, Saul, why Persecutest thou me? If John Baptist speak to the Pharisees, he Cries out, Oh generation of vipers. If Peter to Ananias and Sapphira, why hath Sathan filled thy heart to lie, why have ye agreed to tempt the Spirit of God, he striketh them dead.
Nay seruants with their fellow seruantes, Brethren with their Brethren, that had the same Commission and profession, tyed by all the bonds of nature and grace,
Nay Servants with their fellow Servants, Brothers with their Brothers, that had the same Commission and profession, tied by all the bonds of nature and grace,
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yet in their writings and speeches, there haue been bitter inuectiues, contestings and withstandings to the face, Paul and Barnabas, Cyprian and Cornelius, Origen and African, Chrysostome and Theophilus, Ruffinns and Ierome, Ierome and Austine, Austine and Symplician, Frosper and Hilary, Gregory and Eutichus, who haue almost all fought as fiercely with their pennes, as euer Caesar and Pompey did with their swordes. But behold the Creator of all things, whose throne is heauen, whose footestoole is the earth, who hath his garisons of Angels in the heauen, of starres in the firmament, of stormes in the winde, of mil-dew in the ayre, of Dragons in the deepe, of all creatures in the world;
yet in their writings and Speeches, there have been bitter invectives, contestings and withstandings to the face, Paul and Barnabas, Cyprian and Cornelius, Origen and African, Chrysostom and Theophilus, Ruffins and Jerome, Jerome and Augustine, Augustine and Symposiac, Frosper and Hilary, Gregory and Eutychus, who have almost all fought as fiercely with their pens, as ever Caesar and Pompey did with their swords. But behold the Creator of all things, whose throne is heaven, whose footstool is the earth, who hath his garrisons of Angels in the heaven, of Stars in the firmament, of storms in the wind, of mildew in the air, of Dragons in the deep, of all creatures in the world;
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Quid tibi v•s faciam nunc, ecce venisti sub manus meas, quo reeidit furor tuus insania, zelus intempestinus, vbi vincula? &c. Now I haue apprehended thee, whatsoeuer thou wilt I will doe to thee:
Quid tibi v•s faciam nunc, ecce venisti sub manus meas, quo reeidit Furor Thy insania, Zeal intempestinus, vbi vincula? etc. Now I have apprehended thee, whatsoever thou wilt I will do to thee:
whether hath thy madnesse tended, thy fury, thy vnseasonable, vnreasonable zeale, where be thy bonds or stripes or imprisonment, Crimen obijcit non tam arguendo, quam defendendo: hee obiecteth his fault, not so much reprouing Saul as defending himselfe,
whither hath thy madness tended, thy fury, thy unseasonable, unreasonable zeal, where be thy bonds or stripes or imprisonment, Crimen obijcit non tam arguendo, quam defendendo: he Objecteth his fault, not so much reproving Saul as defending himself,
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The vse of this Doctrine, that we bee like vnto our Lord and Master, euen in our reproofes and exprobrations to mitigate our anger and furie and feruour.
The use of this Doctrine, that we be like unto our Lord and Master, even in our reproofs and exprobrations to mitigate our anger and fury and fervour.
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The greatest thing in that incomprehensible goodnes, that we vespertilionum oculis, with our Wants eyes can behold is his mercy, his iustice exceedeth his works, his mercy exceedeth both;
The greatest thing in that incomprehensible Goodness, that we vespertilionum oculis, with our Wants eyes can behold is his mercy, his Justice exceeds his works, his mercy exceeds both;
and a time of warre, a time wherein Clergie and Laitie that bee in office may whet their tongues like rasors, their salt must bee quicke, their voyce pearcing, their sound powerful;
and a time of war, a time wherein Clergy and Laity that be in office may whet their tongues like razors, their salt must be quick, their voice piercing, their found powerful;
and continue not in an odious, tedious passion and perturbation of anger: as thy anger must not be vnaduisedly, not vniustly, so neither rashly nor perpetually.
and continue not in an odious, tedious passion and perturbation of anger: as thy anger must not be unadvisedly, not unjustly, so neither rashly nor perpetually.
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Anger is defined to be furor breuis, if it be furor, let it be breuis also, of Pompey it is obserued, dies natalis fatalis, the day of his death, was on the day of his birth, and of Ionahs Guord, that it came vp in a night, and withered in a night;
Anger is defined to be Furor breuis, if it be Furor, let it be breuis also, of Pompey it is observed, dies Natalis Fatalis, the day of his death, was on the day of his birth, and of Jonahs Guard, that it Come up in a night, and withered in a night;
and of Plinies NONLATINALPHABET, borne in the rising, dyes in the setting of the sunne, and the Toad-stoole, oritur moritur, growes in a night and dyes in a night:
and of Plinies, born in the rising, dies in the setting of the sun, and the Toadstool, oritur moritur, grows in a night and dies in a night:
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nay, a day is too much, let it continue but a night, let it bee like the vntimely fruite of a woman, let it perish ere euer it see the Sunne, sayeth Dauid; nay, a night is too much, sufficit ad trom vna vel altera hora, an howre or two is enough for anger sayeth Chrysostome; nay, an howre is too much;
nay, a day is too much, let it continue but a night, let it be like the untimely fruit of a woman, let it perish ere ever it see the Sun, Saith David; nay, a night is too much, sufficit ad trom Una vel altera hora, an hour or two is enough for anger Saith Chrysostom; nay, an hour is too much;
and when thou art angry, be angry, but sinne not, let it be cum animo medentis, non santentis, as Leo speaketh, not with the mind of a persecutor, but of a helper:
and when thou art angry, be angry, but sin not, let it be cum animo medentis, non santentis, as Leo speaks, not with the mind of a persecutor, but of a helper:
It was a gracious fauor of the Lord to vouchsafe to question with him, but to call him by his name, and to ingeminate that name, Hoc indicat affectum commiserationis, it was a signe of his great affection and commiseration.
It was a gracious favour of the Lord to vouchsafe to question with him, but to call him by his name, and to ingeminate that name, Hoc indicat affectum commiserationis, it was a Signen of his great affection and commiseration.
When he was saluted by Iudas with a kisse, he vseth no other word then this, Iudas betrayest thou the sonne of man with a kisse? Why Iudas? thou one of my friendes and followers,
When he was saluted by Iudas with a kiss, he uses no other word then this, Iudas Betrayest thou the son of man with a kiss? Why Iudas? thou one of my Friends and followers,
but twelue and one a Deuill, one of my owne trees to bee so blasted, of my owne foundations to be so vndermined, of my owne, that had professed to forsake all to follow me,
but twelue and one a devil, one of my own trees to be so blasted, of my own foundations to be so undermined, of my own, that had professed to forsake all to follow me,
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Doest thou betray the sonne of man with a kisse? It was a signe of his great affection, in speaking to Martha, who was more busie to prouide for his body then for her owne soule, Martha, Martha, thou art troubled about many things:
Dost thou betray the son of man with a kiss? It was a Signen of his great affection, in speaking to Martha, who was more busy to provide for his body then for her own soul, Martha, Martha, thou art troubled about many things:
but a greater signe of his affection, when hee behelde Peter weake, wrackt, weather-beaten, leaking, sinking Peter: hee doubleth his speech, Simon, Simon, behold Sathan hath sought to winnow thee.
but a greater Signen of his affection, when he beheld Peter weak, wracked, Weather-beaten, leaking, sinking Peter: he doubles his speech, Simon, Simon, behold Sathan hath sought to winnow thee.
And yet after all these slips and sleepes, and falls, and faults, Peter is receyued to be Angelus terrestris, Coelestis homo, Magister Gentium, Forma Martyrum, Formido Daemonum, Indultor criminum, Fons virtutum, &c. as Austen speaketh,
And yet After all these slips and sleeps, and falls, and Faults, Peter is received to be Angelus terrestris, Coelestis homo, Magister Gentium, Forma Martyrs, Fear Daemonum, Indultor crimen, Fons Virtues, etc. as Austen speaks,
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and stonest them that are sent vnto thee, how often would I haue gathered thy children together, as the henne gathereth her chickens, vnder her wings, & thou woulast not.
and Stonest them that Are sent unto thee, how often would I have gathered thy children together, as the hen gathereth her chickens, under her wings, & thou woulast not.
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The passionate compassion that our Sauiour had ouer these, and so ouer all his, is so infinite, that no dimension in Arte, no affection in nature, no proportion in the Creature can expresse it.
The passionate compassion that our Saviour had over these, and so over all his, is so infinite, that no dimension in Art, no affection in nature, no proportion in the Creature can express it.
O height of heauen, depth of hell, bredth of the world, distance of the Poles, loue of friends, fathers, mothers, nurses, they are but shadowes and semblances, kennings, not skannings of his fauour, his mercies cannot be sufficiently descried or described;
O height of heaven, depth of hell, breadth of the world, distance of the Poles, love of Friends, Father's, mother's, Nurse's, they Are but shadows and semblances, kennings, not skannings of his favour, his Mercies cannot be sufficiently descried or described;
They be the Charter of heauen, couenant of grace, assurance of glory, musicke to the eares, splendor to the eye, odour to the smell, dainties for the taste, pleasures for the sense, and solace for the soule:
They be the Charter of heaven, Covenant of grace, assurance of glory, music to the ears, splendour to the eye, odour to the smell, dainties for the taste, pleasures for the sense, and solace for the soul:
Misericordia Christi germinat, & ingeminat, he giueth grace liberally, multiplieth his grace giuen, conseruing his grace multiplyed, rewarding his grace conserued.
Misericordia Christ germinat, & ingeminat, he gives grace liberally, multiplieth his grace given, conserving his grace multiplied, rewarding his grace conserved.
Out of this doubling and reiterating of the name, I obserue this doctrine, that the Lord doth so much desire the repenting of a sinner, that hee will vouch safe his seruants that fauour as to double his call,
Out of this doubling and reiterating of the name, I observe this Doctrine, that the Lord does so much desire the repenting of a sinner, that he will vouch safe his Servants that favour as to double his call,
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He calleth Saul 2. Samuel 3. his Spouse, 4. Sodome shall haue some dayes, Niniuie shall haue fortie dayes, Ierusalem forty yeares, There was a time when he did not call once,
He calls Saul 2. Samuel 3. his Spouse, 4. Sodom shall have Some days, Nineveh shall have fortie days, Ierusalem forty Years, There was a time when he did not call once,
nay, for sinning once, he punished for euer, he thrust the Angels out of heauen for one sinne, expelled Adam Paradise for one Apple, stoned Achan for one wedge, plagued Gehezi for one bribe, Ananias for one dissembling, Corah for one rebelling:
nay, for sinning once, he punished for ever, he thrust the Angels out of heaven for one sin, expelled Adam Paradise for one Apple, stoned achan for one wedge, plagued Gehazi for one bribe, Ananias for one dissembling, Corah for one rebelling:
& yet since to moue vs to repentance, hath borne with sinners yeares and yeares after a thousand falls of weakenesse and wilfulnesse in thought, in word, in deed:
& yet since to move us to Repentance, hath born with Sinners Years and Years After a thousand falls of weakness and wilfulness in Thought, in word, in deed:
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Hilary on the 144. Psalme, hath a sweet saying to this purpose, Hoc magnum est, hoc mirum, this is an especiall thing in God, this is mightily to bee wondred at in that mighty one, not that hee made heauen,
Hilary on the 144. Psalm, hath a sweet saying to this purpose, Hoc magnum est, hoc Mirum, this is an especial thing in God, this is mightily to be wondered At in that mighty one, not that he made heaven,
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the world misconceiuing this way, they vtterly refuse it, they like not the pace, because they must runne, they like not the race because it is long, they like not the passage because it is strait, they like not the entrance because it is narrow, they like not to clime, they feare the hill, they like not to sayle, they feare the sea, the way hard, the race long, the race running, the passage straight, the dore narrow, the sea perilous, the hill promontorious; alas, they cannot endure it:
the world misconceiving this Way, they utterly refuse it, they like not the pace, Because they must run, they like not the raze Because it is long, they like not the passage Because it is strait, they like not the Entrance Because it is narrow, they like not to climb, they Fear the hill, they like not to sail, they Fear the sea, the Way hard, the raze long, the raze running, the passage straight, the door narrow, the sea perilous, the hill promontorious; alas, they cannot endure it:
It is a speciall gift of God, salue of sinnes, hauen of sinners, ioy of Angels, terror of Diuels, the new creation of the Soule, the new life of the Saints, a consumption,
It is a special gift of God, salve of Sins, Haven of Sinners, joy of Angels, terror of Devils, the new creation of the Soul, the new life of the Saints, a consumption,
yet not sickenesse, a mortification, and yet no death, a compunction, yet scarsly sorrow, a killing and yet a quickning, a Crucifying, and yet a Reuiuing:
yet not sickness, a mortification, and yet no death, a compunction, yet scarcely sorrow, a killing and yet a quickening, a Crucifying, and yet a Reviving:
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If yee were sicke of this Consumption, it would be the means to bring health to your bodies, happinesse to your Soules, length to your liues, life to your dayes,
If ye were sick of this Consumption, it would be the means to bring health to your bodies, happiness to your Souls, length to your lives, life to your days,
for euermore it would be a meanes, you would liue more religiously, loue the Lord more sincerely, serue him more obediently, tender his glory more deerely, heare his word more carefully, practise it more conscionably, pray more deuoutely, beleeue more faithfully, professe more fruitfully, which the Lord in mercy increase for euer in vs;
for evermore it would be a means, you would live more religiously, love the Lord more sincerely, serve him more obediently, tender his glory more dearly, hear his word more carefully, practise it more Conscionably, pray more devoutly, believe more faithfully, profess more fruitfully, which the Lord in mercy increase for ever in us;
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or discharge such a peale of Gunne-shot vpon him, as the Mariners did vpon Ionas, what art thou? whence camest thou? what is thy name?, thy people, thy trade? You shall receiue answere out of his own words, hee is an Hebrew of the Hebrewes, an Israelite of the Israelites, of the seed of Abraham, of the Tribe of Bentamin, by birth a Iew. by Priuiledge a Romane, by sect a Pharisie, by zeale a Persecutor, his personall aduantages, prerogatiues, dignities, excellencies of profession, aemulation, conuersation, wonderfull!
or discharge such a peal of Gunshot upon him, as the Mariners did upon Ionas, what art thou? whence camest thou? what is thy name?, thy people, thy trade? You shall receive answer out of his own words, he is an Hebrew of the Hebrews, an Israelite of the Israelites, of the seed of Abraham, of the Tribe of Benjamin, by birth a Iew. by Privilege a Roman, by sect a Pharisee, by zeal a Persecutor, his personal advantages, prerogatives, dignities, excellencies of profession, Emulation, Conversation, wonderful!
none euer had greater endowments and blessings of Nature then Saul. It is a worthy obseruation vpon that comitiall exercise had betweene Stephen and his Aduersaries, that there were some of all the world Opponents and Opposites in that Disputation and Persecution of Stephen, out of Europe Romanes, out of Affricke Alexandrians, out of Asia Cilicians, and of all these out of all the parts of the world, that were then knowne,
none ever had greater endowments and blessings of Nature then Saul. It is a worthy observation upon that comitial exercise had between Stephen and his Adversaries, that there were Some of all the world Opponents and Opposites in that Disputation and Persecution of Stephen, out of Europe Romans, out of Africa Alexandrians, out of Asia Cilicians, and of all these out of all the parts of the world, that were then known,
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and out of all those Nations reckoned, there was none, more violent for strength, more virulent for sting, more zealous in profession, more powerfull in prosecution, more Tragicall and tyranicall in execution then Saul, he wasted the Church, dispersed the Disciples, destroyed the christians, magna insania imo vesania saieth Chrysostome, quod & in domos ingrediebatur, & quod nec mulieribus parcebat:
and out of all those nations reckoned, there was none, more violent for strength, more virulent for sting, more zealous in profession, more powerful in prosecution, more Tragical and tyrannical in execution then Saul, he wasted the Church, dispersed the Disciples, destroyed the Christians, Magna insania imo vesania Saith Chrysostom, quod & in Domos ingrediebatur, & quod nec mulieribus parcebat:
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nay, put together the wilines of a Fox, strength of a Lyon, sting of a Serpent, Saenity of a Wolfe, the Sauadge madnesse of Beares, Boares, Leopards, Tygers, Crocodiles (for by all these in Scripture the wicked are described) they were all in Saul; his ZEALE had fiered him,
nay, put together the wiliness of a Fox, strength of a lion, sting of a Serpent, Saenity of a Wolf, the Savage madness of Bears, Boars, Leopards, Tigers, Crocodiles (for by all these in Scripture the wicked Are described) they were all in Saul; his ZEALE had fired him,
& crying, Saul, Saul, meaneth, zeale, Zeale, why persecutest thou me? Is it possible that a sweete grape should bee so sowre? that poyson should infe & such a fountaine of life? that such an endowment should deserue such a punishment? such a blessing proue such a curse, the heate of the spirit, should be as hel fire? The glorious lustrous splendor of the Sun should be Cymerian Egyptian darkenesse, and make a man a dogge, a Christian a Deuill? It is, it is,
& crying, Saul, Saul, means, zeal, Zeal, why Persecutest thou me? Is it possible that a sweet grape should be so sour? that poison should infe & such a fountain of life? that such an endowment should deserve such a punishment? such a blessing prove such a curse, the heat of the Spirit, should be as hell fire? The glorious lustrous splendour of the Sun should be Cimmerian Egyptian darkness, and make a man a dog, a Christian a devil? It is, it is,
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behold one for example for all, Saul his spurre of zeale, proued a sting a piercing, poysoning, enuenoming assacinating sting, by zeale hee persecuted the Church of God.
behold one for Exampl for all, Saul his spur of zeal, proved a sting a piercing, poisoning, envenoming assacinating sting, by zeal he persecuted the Church of God.
it is the graine of Mustardseed, the sparke of fire, the fire of the Temple, the measure of the Tabernacle, the Cubit of the Sanctuarie the beacon of Mount Sion, and yet zeale hath markt Saul a persecutor, oppressor, maligner, blasphemer of God & his Gospell.
it is the grain of Mustard seed, the spark of fire, the fire of the Temple, the measure of the Tabernacle, the Cubit of the Sanctuary the beacon of Mount Sion, and yet zeal hath marked Saul a persecutor, oppressor, maligner, blasphemer of God & his Gospel.
Iacob obtained by wresling, Dauid by running, Paul by endeauoring, the Wise Virgins by watching, the good seruants by working, vis intrare in regnū coelorum, wilt thou enter into Heauen? violentus esto, be violent (sayeth Austen ) nay, sayth Christ the King of Heauen suffereth violence:
Iacob obtained by wrestling, David by running, Paul by endeavouring, the Wise Virgins by watching, the good Servants by working, vis intrare in regnū Coelorum, wilt thou enter into Heaven? Violentus esto, be violent (Saith Austen) nay, say christ the King of Heaven suffers violence:
But yet not a more hasty then warie violence, for as S. Bernard speaketh, Et feruor discretionem erigat, & discretio feruorem dirigat, zeale must stir vp discretion, discretion must direct zeale.
But yet not a more hasty then wary violence, for as S. Bernard speaks, Et feruor discretionem Erigat, & Discretion feruorem dirigat, zeal must stir up discretion, discretion must Direct zeal.
The zeale of a Christian must be as Christ was before hee came from heauen, hee was in the midst of Angels, in the Cratch, hee was in the midst of creatures.
The zeal of a Christian must be as christ was before he Come from heaven, he was in the midst of Angels, in the Cratch, he was in the midst of creatures.
In the resurrection, in the midst of his Disciples, In the comming to iudgement, in the midst of the elect and reprobate Lambes, on the one hand, Goates on the other, semper in medio, quia medium, semper medium, qui a mediator:
In the resurrection, in the midst of his Disciples, In the coming to judgement, in the midst of the elect and Reprobate Lambs, on the one hand, Goats on the other, semper in medio, quia medium, semper medium, qui a Mediator:
no vnseasoned sacrifice, no seruice without zeale, no blind sacrifice, no zeale without discretion. The Apostle Paul directeth to Wisedome, Be wise, there is the Spurre, zeale:
no unseasoned sacrifice, no service without zeal, no blind sacrifice, no zeal without discretion. The Apostle Paul directeth to Wisdom, Be wise, there is the Spur, zeal:
there is zeale, but with a wind also that cooleth fire, there is discretion, Let zeale bee like to Moyses and Phineas, Moses for mildnesse, Phineas for feruencie, there is a Seraphicall zeale,
there is zeal, but with a wind also that cooleth fire, there is discretion, Let zeal be like to Moses and Phinehas, Moses for mildness, Phinehas for fervency, there is a Seraphical zeal,
let zeale and moderation be like Naomi and Ruth, let them goe together, or if that pace will not serue, let them like Peter and Iohn at the Sepulchre runne together.
let zeal and moderation be like Naomi and Ruth, let them go together, or if that pace will not serve, let them like Peter and John At the Sepulchre run together.
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Vespasians Embleme on his coyne, did well moralize the meaning of zeales moderation, there was a Dolphin and an ancor, the Dolphin out strips the shippe, the anchor stayes the shippe;
Vespasians Emblem on his coin, did well moralise the meaning of zeals moderation, there was a Dolphin and an anchor, the Dolphin out strips the ship, the anchor stays the ship;
if stayednesse and swiftnes, earnestnes and peaceablnes did goe together, then were zeale, that true zeale that the holy Prophets and seruants of God had.
if staidness and swiftness, earnestness and peaceablnes did go together, then were zeal, that true zeal that the holy prophets and Servants of God had.
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It was a feruent zeale that was in Dauid, when hee cryed The zeale of thy house hath eaten me vp, wherin Dauid cryed not, My zeale hath almost eaten vp thy house,
It was a fervent zeal that was in David, when he cried The zeal of thy house hath eaten me up, wherein David cried not, My zeal hath almost eaten up thy house,
hee was of the Tribe of Beniamin, and was the true Beniamin: Iacob on his death bed, breathed and bequeathed him this blessing, Beniamin shall rauin as a Wolfe in the morning, he shall deuoure the praye,
he was of the Tribe of Benjamin, and was the true Benjamin: Iacob on his death Bed, breathed and bequeathed him this blessing, Benjamin shall ravine as a Wolf in the morning, he shall devour the pray,
Bentamin filiorum minimus, Paulus Apostolorum vltimus, Beniamin the death of Rachel his mother, Paul the death of the Church, vastans Ecclesiam sayeth Austen, the death of the Synagogue, tollens legem sayeth Hierome, Saul was a Wolfe indeed in the morning,
Benjamin Filiorum minimus, Paulus Apostolorum Last, Benjamin the death of Rachel his mother, Paul the death of the Church, Wasting Church Saith Austen, the death of the Synagogue, tollens legem Saith Jerome, Saul was a Wolf indeed in the morning,
like Peter following but farre off, farre off indeed, for your zeale shall make you enemies to the Crosse of Christ, Oppressors, maligners, murtherers, persecutors, to whome these Presents shal come greeting;
like Peter following but Far off, Far off indeed, for your zeal shall make you enemies to the Cross of christ, Oppressors's, maligners, murderers, persecutors, to whom these Presents shall come greeting;
In the bowels of Christ Iesus, truly with a religious soule consider it, and so turne as hee did from an Impostor to a Pastor, from a persecutor to a professor, from a Wolfe among Lambes, to a Lambe among Wolues, from shedding their bloud, to offer for them to shed his owne bloud;
In the bowels of christ Iesus, truly with a religious soul Consider it, and so turn as he did from an Impostor to a Pastor, from a persecutor to a professor, from a Wolf among Lambs, to a Lamb among Wolves, from shedding their blood, to offer for them to shed his own blood;
witnesse his afflictions, necessities, distresses, stripes, prisons, tumults, labours, watchings, fastings, and manifold sufferings, in enduring the Crosse.
witness his afflictions, necessities, Distresses, stripes, prisons, tumults, labours, watchings, Fastings, and manifold sufferings, in enduring the Cross.
Maximam Emphasim habet illud me, perfecutest me? this was the word that stroke him to the earth, stroke him from his horse, stroke him downe from his presumption, Persecutest thou me? it stroke him downe earth to earth.
Maximam Emphasim habet illud me, perfecutest me? this was the word that stroke him to the earth, stroke him from his horse, stroke him down from his presumption, Persecutest thou me? it stroke him down earth to earth.
and thou the shedder of my bloud, I the cause of thy life, and thou the cause of my death, thou my sonne and I the father of thy beginning, thy sworde my sonne,
and thou the shedder of my blood, I the cause of thy life, and thou the cause of my death, thou my son and I the father of thy beginning, thy sword my son,
and thou my sonne, the father of my ending, O Sonne, why hast thou slaine me? the Sonne replyeth, what thee my Father? my Father, the light of my eyes, breath of my nostrils, ioy of my heart, honour of my name;
and thou my son, the father of my ending, Oh Son, why hast thou slain me? the Son Replieth, what thee my Father? my Father, the Light of my eyes, breath of my nostrils, joy of my heart, honour of my name;
what thee my Father? It is I thy Father that thou hast wounded, that thou hast slaine, thy Father that begat thee, bredde thee, fed thee, fostered thee, nourished thee, exalted thee, endowed thee, that thought nothing too deere for thee,
what thee my Father? It is I thy Father that thou hast wounded, that thou hast slain, thy Father that begat thee, bred thee, fed thee, fostered thee, nourished thee, exalted thee, endowed thee, that Thought nothing too deer for thee,
what thou my Sonne? the Sonne of my hopes, and the Sonne of my desire, what Brutus my sonne, what Absol•n my sonne, my sonne? hast thou rebelled, hast thou persecuted me, O the wonderment, astonishment, amazement of such a Father, and of such a Son? Such the Emphasis of this voice, persecute me: why was it not sufficient, I was born poorly, bred barely, cloathed meanly, fed miserably, pursued violently, entrapped & betrayed treacherously,
what thou my Son? the Son of my hope's, and the Son of my desire, what Brutus my son, what Absol•n my son, my son? hast thou rebelled, hast thou persecuted me, Oh the wonderment, astonishment, amazement of such a Father, and of such a Son? Such the Emphasis of this voice, persecute me: why was it not sufficient, I was born poorly, bred barely, clothed meanly, fed miserably, pursued violently, entrapped & betrayed treacherously,
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but that yet thou must persecute me? was not my hungring, thirsting, fainting, sweating, bleeding, dying, sufficient, not all my labours in trauailing, trauels in preaching, temptations while I hungred, sorrows when I fainted, feares when I retired, teares while I pittied, blood while I suffered, sub iniustis, pro iniustis, cum iniustis, sub niustis iudicibus, iniustis causis, iniustis poenis, NONLATINALPHABET, all the miseries, needes, anguishes, scornes, thorns, whips, nailes, droppes, teares, clots, streames of bloud that issued from me, would not these serue?
but that yet thou must persecute me? was not my hungering, thirsting, fainting, sweating, bleeding, dying, sufficient, not all my labours in travailing, travels in preaching, temptations while I hungered, sorrows when I fainted, fears when I retired, tears while I pitied, blood while I suffered, sub iniustis, Pro iniustis, cum iniustis, sub niustis iudicibus, iniustis Causis, iniustis Phoenicians,, all the misery's, needs, Anguishes, scorns, thorns, whips, nails, drops, tears, clots, streams of blood that issued from me, would not these serve?
I neede not to expatiate in the proofe of this, those titles of seruants, sonnes, brethren, children, spouse, branches of his vine, sheepe of his fold, members of his body, sheweth sufficiently how dearely hee loueth them & their profession, Qui vos tangit me tangit, hee that toucheth you toucheth the apple of my eye.
I need not to expatiate in the proof of this, those titles of Servants, Sons, brothers, children, spouse, branches of his vine, sheep of his fold, members of his body, shows sufficiently how dearly he loves them & their profession, Qui vos tangit me tangit, he that touches you touches the apple of my eye.
And my SOVERAIGNE interpreting this my Sauiours Text in his Megasine of Learning, that diuine and royall booke against Antichrist, proueth hence that none that euer knew Scripture, can deny but by Christ often is meant his saintes and seruants.
And my SOVEREIGN interpreting this my Saviour's Text in his Megasine of Learning, that divine and royal book against Antichrist, Proves hence that none that ever knew Scripture, can deny but by christ often is meant his Saints and Servants.
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The vse of this Doctrine is to stand in feare of entring into the nūber of the persecutors of Christ, the feare of sinne in Caine wandring, the beastlines of sinne in Nebuchodonosor grasing, the terror of sin in Balthazar trembling, the shame of sinne in Haman hanging, the punishment of sinne in Diues burning;
The use of this Doctrine is to stand in Fear of entering into the number of the persecutors of christ, the Fear of sin in Cain wandering, the beastliness of sin in Nebuchadnezzar grazing, the terror of since in Balthazar trembling, the shame of sin in Haman hanging, the punishment of sin in Diues burning;
these are examples to astonish and deiect the greatest sinners, but to an honest and religious soule that euer hath tasted of any part of the goodnes of the Lord, this is the most potent reason to feare him, that by sinne he doth persecute Christ, hee doth crucifie againe the sonne of God.
these Are Examples to astonish and deject the greatest Sinners, but to an honest and religious soul that ever hath tasted of any part of the Goodness of the Lord, this is the most potent reason to Fear him, that by sin he does persecute christ, he does crucify again the son of God.
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When God in a Christians conscience cryeth within him, why persecutest thou mee? and yet hee continue in sinne so often and so long, that his mind is neuer troubled, his spirit neuer daunted, his thoughtes neuer checked, his soule neuer grieued:
When God in a Christians conscience Cries within him, why Persecutest thou me? and yet he continue in sin so often and so long, that his mind is never troubled, his Spirit never daunted, his thoughts never checked, his soul never grieved:
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O this is a wound and a grieuous wound, from which the Lord for euer and euer deliuer vs. Lorizus obserueth out of the Legend, that it is a receiued opinion among the Papists, that whosoeuer is borne vpon the day of Saint Paules Conuersion, shall euer bee free from any harme by venome and poyson.
Oh this is a wound and a grievous wound, from which the Lord for ever and ever deliver us Lorizus observeth out of the Legend, that it is a received opinion among the Papists, that whosoever is born upon the day of Saint Paul's Conversion, shall ever be free from any harm by venom and poison.
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but I could wish that you that haue heard this calling of S. Paul at the time of his Conuersion, would now bee conuerted, that the poyson of wickednesse may neuer doe you hurt againe.
but I could wish that you that have herd this calling of S. Paul At the time of his Conversion, would now be converted, that the poison of wickedness may never do you hurt again.
What could yee haue desired more then yee haue receiued? O let not all these arise in witnes against you, let not the Lord continue his crie, why persecute ye the Lord? Semel loquutus est Dominus Paulus semper conuersus est, He spake but once to Paul, & Paul was a Conuert;
What could ye have desired more then ye have received? O let not all these arise in witness against you, let not the Lord continue his cry, why persecute you the Lord? Semel loquutus est Dominus Paulus semper conuersus est, He spoke but once to Paul, & Paul was a Convert;
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And now to come to some Application for this place and presence, and to omit the particular sinnes of our Nation, the Pride of the Court, vsury of the City, Dissention in the Clergy, oppression in Gentry, disobedience in the Comminalty, the lyes, lusts, oathes, vncleannesse, drunkennesse, prophanenesse and wickednesse of all, and of all sorts.
And now to come to Some Application for this place and presence, and to omit the particular Sins of our nation, the Pride of the Court, Usury of the city, Dissension in the Clergy, oppression in Gentry, disobedience in the Commonalty, the lies, Lustiest, Oaths, uncleanness, Drunkenness, profaneness and wickedness of all, and of all sorts.
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I will onely ayme at the two Monsters of this time, Atheisme and Apostacy, which doe bring and continue the ouer streaming sloud of Gods wrath vpon vs:
I will only aim At the two Monsters of this time, Atheism and Apostasy, which do bring and continue thee over streaming sloud of God's wrath upon us:
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for Atheisme howsoeuer some Schoolemen distinguish that there is none that denyeth a God, quoad omnipo entiam, sed quoad prouidentiam, yet I say our age,
for Atheism howsoever Some Schoolmen distinguish that there is none that denyeth a God, quoad omnipo entiam, sed quoad prouidentiam, yet I say our age,
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and this your CITIE, affoordes such Diuels, that neither confesse or care for the prouidence or omnipotencie of God, who abound in the fulnesse of iniquity, to whome nothing is accounted euill, because nothing accounted good, nothing can bee a sinne, because nothing is a law; the first Article of whose Creed is in profession, that there is no God:
and this your CITY, affords such Devils, that neither confess or care for the providence or omnipotency of God, who abound in the fullness of iniquity, to whom nothing is accounted evil, Because nothing accounted good, nothing can be a sin, Because nothing is a law; the First Article of whose Creed is in profession, that there is no God:
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the second, that the story of the Creation is a fable, the mystery of the Incarnation fallible, the doctrine of Redemption improbable, of Election vnprofitable, of Predestination vnavaileable, of the Resurrection impossible:
the second, that the story of the Creation is a fable, the mystery of the Incarnation fallible, the Doctrine of Redemption improbable, of Election unprofitable, of Predestination unavailable, of the Resurrection impossible:
O who can expresse the misery of such a hardened heart, or who without a heart harder can choose but tremble at such a lamentable state? O what can bee called Iudgement, when nothing doth seare, what can bee called Loue, when nothing doth allure, O what doth hee eyther hope or feare, who acknowledgeth no Religion, no Resurrection, no Reprobation, no Iudgement, no Heauen nor Hell, no God at all.
Oh who can express the misery of such a hardened heart, or who without a heart harder can choose but tremble At such a lamentable state? O what can be called Judgement, when nothing does sear, what can be called Love, when nothing does allure, Oh what does he either hope or Fear, who acknowledgeth not Religion, no Resurrection, no Reprobation, no Judgement, no Heaven nor Hell, no God At all.
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To these belong for euer all the curses, vengeance, woes fire, brimstone, storme, tempest, cuppes of Gods wrath, dregges of his cuppes, vials of the dreggs of desolation and damnation, Mors sine morte, sinis sine fine, numerus plagarum sine numero. These bee Murtherers, assacinats, persecutors of Christ;
To these belong for ever all the curses, vengeance, woes fire, brimstone, storm, tempest, cups of God's wrath, dregs of his cups, vials of the dregs of desolation and damnation, Mors sine morte, Sins sine fine, Numerus plagarum sine numero. These be Murderers, assacinats, persecutors of christ;
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and Witchcraft of Religion, that cuppe of Fornication, that venome of Babylon, wherein they maintaine, that they may eate their God, kill their king, subuert the Scriptures, adore Bones, pray to Stones, Deifie the Dead, deserue Heauen, contest with God,
and Witchcraft of Religion, that cup of Fornication, that venom of Babylon, wherein they maintain, that they may eat their God, kill their King, subvert the Scriptures, adore Bones, pray to Stones, Deify the Dead, deserve Heaven, contest with God,
The generall Apostacy from the true profession vnto his Soules confusion, who liueth and seeth not, who seeth and lamenteth not? Pitty, O for euer pitty, that ingenuous, generous, worthy Spirites, should be so blindly led by those children of darkenesse, the Priestes and Iesuites among vs. O Beloued, stoppe your eyes and eares,
The general Apostasy from the true profession unto his Souls confusion, who lives and sees not, who sees and lamenteth not? Pity, Oh for ever pity, that ingenuous, generous, worthy Spirits, should be so blindly led by those children of darkness, the Priests and Iesuites among us Oh beloved, stop your eyes and ears,
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yet the Diuell the Angell of light is more powerfull then they, or their blasphemies, murthers, treasons, barbarous conspiracies, wherein I confesse the Deuill is scarse more aboundant then they,
yet the devil the Angel of Light is more powerful then they, or their Blasphemies, murders, treasons, barbarous conspiracies, wherein I confess the devil is scarce more abundant then they,
and when all these things are described, if then they be not found to bee bewitcht, to bee enemies to the Crosse of Christ, to crucifie againe the Lord of life,
and when all these things Are described, if then they be not found to be bewitched, to be enemies to the Cross of christ, to crucify again the Lord of life,
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and to persecute as Saul heere did, then burne the Oracles of the Prophets and Apostles, pull downe your Churches and Temples, professe that Christs merites doe not suffice,
and to persecute as Saul Here did, then burn the Oracles of the prophets and Apostles, pull down your Churches and Temples, profess that Christ merits do not suffice,
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Let it be the common slaunder of our discontented Runnagates beyond seas, casting base aspersions vpon the strong men of our Israel, the Reuerend Bishops and worthy Doctors that haue laboured against the common Aduersary:
Let it be the Common slander of our discontented Runagates beyond Seas, casting base Aspersions upon the strong men of our Israel, the Reverend Bishops and worthy Doctors that have laboured against the Common Adversary:
But let neuer so hellish vncharitable a thought come into any of your soules, as that so many wise, indicious, religious, absolutely learned Fathers, should euer dissemble with their God.
But let never so hellish uncharitable a Thought come into any of your Souls, as that so many wise, judicious, religious, absolutely learned Father's, should ever dissemble with their God.
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And therefore leauing these two Monsters, let vs briefly descend to examine some persons and let all of you now enter into due examination, whether any of you haue persecuted Christ or no;
And Therefore leaving these two Monsters, let us briefly descend to examine Some Persons and let all of you now enter into due examination, whither any of you have persecuted christ or no;
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If there bee among you a common Drunkard, a common Vsurer, a common Swearer, a common lewd liuer, a common hinderer and slaunderer of Gods word, know thou that thou art a Saul, thou doest persecute Christ:
If there be among you a Common Drunkard, a Common Usurer, a Common Swearer, a Common lewd liver, a Common hinderer and slanderer of God's word, know thou that thou art a Saul, thou dost persecute christ:
If there bee an Atheisticall Degge, that doth reuile the Messengers of God with base and scandalous slanderous aspersions, abusing and abasing scornefully that Reuerend and Honourable Title of PRIEST, Know, that if thou haue not part in the Priesthood here;
If there be an Atheistical Degge, that does revile the Messengers of God with base and scandalous slanderous Aspersions, abusing and abasing scornfully that Reverend and Honourable Title of PRIEST, Know, that if thou have not part in the Priesthood Here;
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thou shalt haue none in the Kingdom there & in that thou dost it to the least of these, thou doest it to Christ, thou art a Saul, thou doest persecute Christ:
thou shalt have none in the Kingdom there & in that thou dost it to the least of these, thou dost it to christ, thou art a Saul, thou dost persecute christ:
The bread thou eatest is the flesh of man, the wine thou drinkest is the bloud of man, thou art a Canibal, thou art a Saul, thou doest persecute Christ.
The bred thou Eatest is the Flesh of man, the wine thou drinkest is the blood of man, thou art a Cannibal, thou art a Saul, thou dost persecute christ.
If there be any amongst your men of Traffique that euer haue afforded any Engines of Artillery, to that great enemy of Christ and Christians the Turke, thereby to worke the massacre of Christians,
If there be any among your men of Traffic that ever have afforded any Engines of artillery, to that great enemy of christ and Christians the Turk, thereby to work the massacre of Christians,
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and effusion of their bloud know it that that bloud doth crie against thee, thou art a Saul, thou dost persecute Christ, any, thou art a Iudas, thou dost betray Christ.
and effusion of their blood know it that that blood does cry against thee, thou art a Saul, thou dost persecute christ, any, thou art a Iudas, thou dost betray christ.
If there bee any such that haue engrosed the liuings of the Church, to make a common sale of Soules hereafter, Simoniacally to sell that which the Kings of this Land, so many yeeres haue giuen:
If there be any such that have engrossed the livings of the Church, to make a Common sale of Souls hereafter, Simoniacally to fell that which the Kings of this Land, so many Years have given:
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Let them know they are sacrilegious Balthazirs,, and the gold they receiue shall be aurum Tolesanum, it shall bring a curse vpon them, their families and posterities, they are like bloody Saul, to whome Christ speaketh, Saul, Saul, why persecutest thou me?
Let them know they Are sacrilegious Balthazirs,, and the gold they receive shall be aurum Tolesanum, it shall bring a curse upon them, their families and Posterities, they Are like bloody Saul, to whom christ speaks, Saul, Saul, why Persecutest thou me?
Nec terminantur negotia, donec euacuat a marsupia, and neuer suffer their causes to be ended vntill their purses bee consumed, which made Themistocles so sharply to censure the Law, that if two waies were shewed him, the one going to Hell, the other to the Barre, hee would sooner take the way that leadeth to Hell:
Nec terminantur Business, donec evacuate a marsupia, and never suffer their Causes to be ended until their purses be consumed, which made Themistocles so sharply to censure the Law, that if two ways were showed him, the one going to Hell, the other to the Bar, he would sooner take the Way that leads to Hell:
If there bee any that haue opposed any action intended to the glory of God, and sauing of soules and haue stayed the happy proceeding in any such motion;
If there be any that have opposed any actium intended to the glory of God, and Saving of Souls and have stayed the happy proceeding in any such motion;
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In which Quaere giue me leaue to examine the lying speeches that haue iniuriously vilified and traduced a great part of the glory of God, the honour of our Land, ioy of our Nation,
In which Quaere give me leave to examine the lying Speeches that have injuriously vilified and traduced a great part of the glory of God, the honour of our Land, joy of our nation,
When the descry of the Indians, was offered to that learned and famous Prince Henry the seuenth, Some idle, dull and vnworthy Sceptickes moued the King not to entertaine the motion.
When the descry of the Indians, was offered to that learned and famous Prince Henry the Seventh, some idle, dull and unworthy Sceptics moved the King not to entertain the motion.
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Wee know our losse by the Spaniards gaine, but now the Soules of those Dreamers doe seeme by a Pithagericall Transanimation to bee come into some of those scandalous and slanderous Detractors of that most Noble Voyage. Surely,
we know our loss by the Spanish gain, but now the Souls of those Dreamers do seem by a Pithagericall Transanimation to be come into Some of those scandalous and slanderous Detractors of that most Noble Voyage. Surely,
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if the prayers of all good Christians preuayle, the expectation of the wisest and noblest, the knowledge of the most experimented and learnedst, the relation of the best traueld,
if the Prayers of all good Christians prevail, the expectation of the Wisest and Noblest, the knowledge of the most experimented and Learnedest, the Relation of the best traveled,
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Seeing that the Countrey is not vnlike to equalize (though not Inata for gold, which is not impossible yet) Tyrus for colours, Basan for woods, Persia for oyles, Arabia for Spices, Spaine for silks, Tharsis for shipping, Netherlands for Fish, Bononia for fruite,
Seeing that the Country is not unlike to equalise (though not Inata for gold, which is not impossible yet) Tyre for colours, Basan for woods, Persiam for oils, Arabia for Spices, Spain for silks, Tharsis for shipping, Netherlands for Fish, Bologna for fruit,
and by tillage, Babylon for Corne, besides the aboundance of Mulberies, Minerals, mettals, Pearles, Gummes, Grapes, Deere, Fowle, drugges for Physicke, hearbes for food, rootes for colours, ashes for Sope, timber for building, pasture for feeding, riuers for fishing, and whatsoeuer commodity England wanteth.
and by tillage, Babylon for Corn, beside the abundance of Mulberries, Minerals, metals, Pearls, Gums, Grapes, Dear, Foul, drug for Physic, herbs for food, roots for colours, Ashes for Soap, timber for building, pasture for feeding, Rivers for fishing, and whatsoever commodity England Wants.
The Philosopher commendeth the Temperature, the Marchant the commodity, the Polititian the oportunity, the Diuine, the Pietie, in conuerting so many thousand soules.
The Philosopher commends the Temperature, the Merchant the commodity, the Politician the opportunity, the Divine, the Piety, in converting so many thousand Souls.
As also that VIRGINE Country may in time proue to vs the Barne of Britaine, as Sicily was to Rome, or the Garden of the world as was Thessaly, or the Argosie of the world as is Germany.
As also that VIRGINE Country may in time prove to us the Bairn of Britain, as Sicily was to Room, or the Garden of the world as was Thessaly, or the Argosy of the world as is Germany.
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And besides the future expectation, the present encouragement is exceeding much, in that it is a Voyage countenanced by our gracious King, consulted on by the Oracles of the Councel, aduentured in by our wisest and greatest Nobles,
And beside the future expectation, the present encouragement is exceeding much, in that it is a Voyage countenanced by our gracious King, consulted on by the Oracles of the Council, adventured in by our Wisest and greatest Nobles,
but also by the willing, liberall contribution of this Honourable City, and as that thrice worthy Deane of Glocester, not long since remembred his Maiesty and his Nobles, that it is a Voyage, wherin euery Christian ought to set to his helping hand, seeing the Angell of Virginia cryeth out to this land,
but also by the willing, liberal contribution of this Honourable city, and as that thrice worthy Deane of Gloucester, not long since remembered his Majesty and his Nobles, that it is a Voyage, wherein every Christian ought to Set to his helping hand, seeing the Angel of Virginia Cries out to this land,
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as the Angell of Macedonia did to Paul, O come and helpe vs. There is a fearefull woe denounced against those that came not to assist Deborah; Curse yee Meroz (sayeth the Angell of the Lord) Curse yee the inhabitants thereof, because they came not to helpe the Lord, to helpe the Lord against the mighty:
as the Angel of Macedonia did to Paul, Oh come and help us There is a fearful woe denounced against those that Come not to assist Deborah; Curse ye Meroz (Saith the Angel of the Lord) Curse ye the inhabitants thereof, Because they Come not to help the Lord, to help the Lord against the mighty:
Hath God called this land ad summum munus Apostolicū to that great worke of Apostleship, that whereas this was one of the first parte of Christendome that receiued the Gospell,
Hath God called this land ad summum munus Apostolicū to that great work of Apostleship, that whereas this was one of the First part of Christendom that received the Gospel,
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and shall Scepticall Humorists bee a meanes to keepe such an honour from vs, such a blessing from them? No my Beloued, to the present assurance of great profite, adde this future profite, that whosoeuer hath a hand in this businesse, shall receiue an ▪ vnspeakeable blessing,
and shall Sceptical Humorists be a means to keep such an honour from us, such a blessing from them? No my beloved, to the present assurance of great profit, add this future profit, that whosoever hath a hand in this business, shall receive an ▪ unspeakable blessing,
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nay the bounds of heauen, & all the Angels that behold this, if they reioyce so much at the conuersion of one Sinner, O what will their ioy be at the conuersion of so many, Goe on as yee haue begunne,
nay the bounds of heaven, & all the Angels that behold this, if they rejoice so much At the conversion of one Sinner, Oh what will their joy be At the conversion of so many, Go on as ye have begun,
Yet remember how manyfold infections hence as from a fountaine haue issued out, all the trickes of deceyuing, the diuers lusts of filthy liuing, the Pride of attire, the cause of oppression, gluttony in eating surfet in drinking,
Yet Remember how manifold infections hence as from a fountain have issued out, all the tricks of deceiving, the diverse Lustiest of filthy living, the Pride of attire, the cause of oppression, gluttony in eating surfeit in drinking,
so that as Lactantius out of Sibilla prophesieth of Rome, NONLATINALPHABET So may it be sayde of the Transformation of London. It should be Ierusalem the City of God,
so that as Lactantius out of Sibilla Prophesieth of Room, So may it be said of the Transformation of London. It should be Ierusalem the city of God,
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and it is become Murthers slaughter-house, Thefts refuge, Oppressions safety, Whoredoms Stewes, Vsuries Banke, Vanities Stage, abounding in all kind of filthinesse and prophanenesse O remember that sinnes haue beene the Pioners of the greatest Cities, and haue not left one stone vpon another.
and it is become Murders slaughterhouse, Thefts refuge, Oppressions safety, Whoredoms Stews, Usuries Bank, Vanities Stage, abounding in all kind of filthiness and profaneness Oh Remember that Sins have been the Pioneers of the greatest Cities, and have not left one stone upon Another.
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The last Sabaoth you receyued a Lesson though not from the Crosse yet frō the Crown by our royal Ecclesiastes, practise that lesson both concerning the infection of the body,
The last Sabaoth you received a lesson though not from the Cross yet from the Crown by our royal Ecclesiastes, practise that Lesson both Concerning the infection of the body,
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My Honorable Lords, yee Reuerend Fathers of the Law, your iudgement is the Harbenger to the greater iudgement, Yee are Gods, but yee shalt die like men, as God hath honoured you, so honour him in setting foorth of his glory, in punishing of his enemies, in countenancing of his seruants.
My Honourable lords, ye Reverend Father's of the Law, your judgement is the Harbinger to the greater judgement, Ye Are God's, but ye shalt die like men, as God hath honoured you, so honour him in setting forth of his glory, in punishing of his enemies, in countenancing of his Servants.
O my Lords, if there were not negligence either in Spirituall or Temporall Iudges, could there bee so many hundred Priests and Iesuites, Locusts of the bottomlesse pit among vs,
O my lords, if there were not negligence either in Spiritual or Temporal Judges, could there be so many hundred Priests and Iesuites, Locusts of the bottomless pit among us,
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and to proceed in iudgement against them, lest God proceede in iudgement against you. And not onely punish his Enemies, but countenance, yea and reuerence his seruants:
and to proceed in judgement against them, lest God proceed in judgement against you. And not only Punish his Enemies, but countenance, yea and Reverence his Servants:
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O looke vpon the deiected state of the royall Priesthood, the Cleargy, They seeke not their auncient honours, their honour lyeth in the dust but it shall reuiue: They seeke now but ordinary fauours:
Oh look upon the dejected state of the royal Priesthood, the Clergy, They seek not their ancient honours, their honour lies in the dust but it shall revive: They seek now but ordinary favours:
It was a faithfull witnesse of a religious and good heart in one of the chiefest & honourablest among you, in the L. Bishop of Winchesters case, that the contempt of the Cleargy, will bee the downefall of Religion:
It was a faithful witness of a religious and good heart in one of the chiefest & Most honorable among you, in the L. Bishop of Winchesters case, that the contempt of the Clergy, will be the downfall of Religion:
All of you my Beloued, heare the Summe of al, feare God and keep his cōmandements, let there be vnity and verity in you of the Cleargy, iudgement and mercy in you of the Magistracy, obedience and religion in you of the Comminalty.
All of you my beloved, hear the Sum of all, Fear God and keep his Commandments, let there be unity and verity in you of the Clergy, judgement and mercy in you of the Magistracy, Obedience and Religion in you of the Commonalty.
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You all know God is angry, wrath is come out, the Plague is begunne, yea continued from yeare to yeare, rideth progresse from Country to Country, executeth iudgement vpon high and low,
You all know God is angry, wrath is come out, the Plague is begun, yea continued from year to year, rides progress from Country to Country, Executeth judgement upon high and low,
O serue the Lord in feare, Kisse the sonne lest he be angry, and so yee perish from the right way, with true repentant sinners appease him, with poore distressed wretches entreat him, with Patriarkes and Prophets,
O serve the Lord in Fear, Kiss the son lest he be angry, and so ye perish from the right Way, with true repentant Sinners appease him, with poor distressed wretches entreat him, with Patriarchs and prophets,
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and Apostles belieue him, with all his Saintes and seruants loue him, with the holy Angels prayse him, with Heauen, Earth and all the Creatures duely and dutifully serue him, which Grace the God of all Grace graunt vs all Amen. FINIS.
and Apostles believe him, with all his Saints and Servants love him, with the holy Angels praise him, with Heaven, Earth and all the Creatures duly and dutifully serve him, which Grace the God of all Grace grant us all Amen. FINIS.
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