Ephesus vvarning before her woe A sermon preached at Pauls Crosse on Passion Sunday, the 17. of March last. By Sampson Price, Bachelour of Diuinity, of Exeter Colledge in Oxford: and lecturer at S. Olaus.
; the most of them being Gyants, not onely in stature, but in cruell conditions, according to Philo and Damascen, infamous for their tyrannie ouer others, bringing them in subiection, and eating their flesh;
; the most of them being Giants, not only in stature, but in cruel conditions, according to Philo and Damascene, infamous for their tyranny over Others, bringing them in subjection, and eating their Flesh;
euery imagination of the thoughts of their hearts onely euill continually. It repented the Lord that he had made man on the Earth. Gen. 6.6. It is Verbum nostra paruitati accommodatum, a word applied to our weaknes, to expresse the greatnes of their sinnes, Quae misericordem Deum indignari fecerunt, which compelled the mercifull God to be angry.
every imagination of the thoughts of their hearts only evil continually. It repented the Lord that he had made man on the Earth. Gen. 6.6. It is Verbum nostra parvitati accommodatum, a word applied to our weakness, to express the greatness of their Sins, Quae misericordem God indignari fecerunt, which compelled the merciful God to be angry.
as Marcus Arethusius in the Syrinian Councell doth interpret that place, against the heresie of Photinus, that held Christ not to haue bene before his Mother.
as Marcus Arethas in the Syrinian Council does interpret that place, against the heresy of Photinus, that held christ not to have be before his Mother.
His Cup of wrath is neuer full mixt with red Wine, to poure out the same with the dreggs thereof, till the measure of our Crimson and Scarlet sinnes be filled in.
His Cup of wrath is never full mixed with read Wine, to pour out the same with the dregs thereof, till the measure of our Crimson and Scarlet Sins be filled in.
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And when once a Church shal loose Prophets which are ready to teach, Seers to foretell, Remembrancers to put in mind, Husbandmen to plow vp, Stewards to distribute, Fishers to catch men, Starres to giue light,
And when once a Church shall lose prophets which Are ready to teach, Seers to foretell, Remembrancers to put in mind, Husbandmen to blow up, Stewards to distribute, Fishers to catch men, Stars to give Light,
Sed rursus si docerentur et non terrerentur, vetustate consuetudinis obdurarentur, But againe, if they should be taught and not terrified, custome would harden them,
said Rursus si docerentur et non terrerentur, vetustate consuetudinis obdurarentur, But again, if they should be taught and not terrified, custom would harden them,
and partly by correction, seeketh to win these collapsed Churches, whose reprehension may stirre vs vp to hearken, whose threats may make vs feare, whose fallings may make vs stand.
and partly by correction, seeks to win these collapsed Churches, whose reprehension may stir us up to harken, whose Treats may make us Fear, whose fallings may make us stand.
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Adde to this the little strength of Philadelphia: Imperfection of works with Sardis: searching the depths of Sathan with Thyatira: Nicholaitans, as in Pergamos which held fornication to be no sinne:
Add to this the little strength of Philadelphia: Imperfection of works with Sardis: searching the depths of Sathan with Thyatira: Nicolaitans, as in Pergamum which held fornication to be no sin:
Many professing to be Iewes, as in Smyrna, (Christians amongst vs) but are the Synagogue of Sathan: with Ephesus wee haue left our first loue, of which I am come to put you in remembrance by this Text. The Lord make it as profitable as it is vsefull. Remember.
Many professing to be Iewes, as in Smyrna, (Christians among us) but Are the Synagogue of Sathan: with Ephesus we have left our First love, of which I am come to put you in remembrance by this Text. The Lord make it as profitable as it is useful. remember.
The Author of which words is one who appeared vnto Iohn like the Sonne of man, Christ Iesus like vnto a man, cloathed with a Garment downe to the foote, signifying his Priest-hood and Principality: Girt about the paps with a golden girdle, signifying his care euer to be ready for his Church:
The Author of which words is one who appeared unto John like the Son of man, christ Iesus like unto a man, clothed with a Garment down to the foot, signifying his Priesthood and Principality: Girded about the paps with a golden girdle, signifying his care ever to be ready for his Church:
his Feete like vnto fine brasse signifying his ability to encounter against Sinne, Sathan and Death. His voyce as the sound of many waters, signifying the greatnes and power of it.
his Feet like unto fine brass signifying his ability to encounter against Sin, Sathan and Death. His voice as the found of many waters, signifying the greatness and power of it.
The 7. Starres in his right hand are the seauen Pastors of the Churches in Asia, called Angels, vt dignitatem seruent in nomine quam explent in operatione, that they might retaine that dignity in name, whereunto by office they are entituled.
The 7. Stars in his right hand Are the seauen Pastors of the Churches in Asia, called Angels, vt dignitatem servent in nomine quam explent in operation, that they might retain that dignity in name, whereunto by office they Are entitled.
that the pen might make supply of the want of his tongue, especially hauing his commission from him who is the first and the last, from him who was dead and is aliue,
that the pen might make supply of the want of his tongue, especially having his commission from him who is the First and the last, from him who was dead and is alive,
The sound of the word hath gone into all our land, the bright beames of the Gospell haue gloriously shined vpon vs, the Bels of Aaron haue been long rung amongst vs,
The found of the word hath gone into all our land, the bright beams of the Gospel have gloriously shined upon us, the Bells of Aaron have been long rung among us,
At those Magistrates, which like Wolues rauen the prey to shed blood, and to destroy soules to get dishonest gaine, that though a mans cause be neuer so light in the ballance of equity, it is not materiall if hee can make it vp in gold. At those Prophets which daube with vntempered morter, seeing vanity and yet diuining lyes, promising peace vnto the wicked and neuer speak of wrath.
At those Magistrates, which like Wolves raven the prey to shed blood, and to destroy Souls to get dishonest gain, that though a men cause be never so Light in the balance of equity, it is not material if he can make it up in gold. At those prophets which daub with untempered mortar, seeing vanity and yet divining lies, promising peace unto the wicked and never speak of wrath.
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At the soaring Pride of Ambition, flying so high out of compasse that it flyeth it selfe out of breath, crying still aut Caesar aut nihil, as good to bee last as not first.
At the soaring Pride of Ambition, flying so high out of compass that it flies it self out of breath, crying still Or Caesar Or nihil, as good to be last as not First.
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At those Tables which are full of vomit and filthines: though they heare precept vpon precept, line vpon line, they will goe and fall backward and be broken,
At those Tables which Are full of vomit and filthiness: though they hear precept upon precept, line upon line, they will go and fallen backward and be broken,
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At those who like Moab haue been at ease from their youth, and are setled vpon the lees of their sinnes, their sent neuer changed, Ie. 48. That I say to these, I say to all who haue forsaken their first loue, Remember.
At those who like Moab have been At ease from their youth, and Are settled upon the lees of their Sins, their sent never changed, Ie. 48. That I say to these, I say to all who have forsaken their First love, remember.
As a tender-hearted Surgeon comming to his sicke Patient for the cutting off a ioynt, seeing him feare and tremble, handleth it with much care and compassion, and suddenly striketh the stroake:
As a tender-hearted Surgeon coming to his sick Patient for the cutting off a joint, seeing him Fear and tremble, handleth it with much care and compassion, and suddenly striketh the stroke:
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This Sunne of righteousnes, whose eyes are ten thousand times brighter then the Sun, can pierce through the cloud of mens actions if it were darker then hell.
This Sun of righteousness, whose eyes Are ten thousand times Brighter then the Sun, can pierce through the cloud of men's actions if it were Darker then hell.
and the man who brought tidings to his father that a manchild was born vnto him, not slaying him from the womb, wishing that his mother might haue been his graue,
and the man who brought tidings to his father that a Manchild was born unto him, not slaying him from the womb, wishing that his mother might have been his graven,
or like Ionas, who though he was schooled in the Whales belly, yet when all things went not according to his mind in the destruction of Niniueh, he became exceeding discontent, and defended his vnlawful anger.
or like Ionas, who though he was schooled in the Whale's belly, yet when all things went not according to his mind in the destruction of Nineveh, he became exceeding discontent, and defended his unlawful anger.
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He possessed his soule in patience, because hee loued them whom hee spake vnto. I commend thy discipline, how thou canst not beare them which are cuill.
He possessed his soul in patience, Because he loved them whom he spoke unto. I commend thy discipline, how thou Canst not bear them which Are cuill.
They are like the words of God vnto Adam, when he called and said vnto him, where art thou? De quibus bonis, de qua beatitudine, de qua gratia, in quam miseriam cecidisti? From how many good things blessings and graces, into what misery hast thou fallen? Non tam interrogatio, quam increpatio est, it was not so much an interrogation, as an increpation.
They Are like the words of God unto Adam, when he called and said unto him, where art thou? De quibus bonis, de qua Beatitude, de qua Gratia, in quam Miseriam cecidisti? From how many good things blessings and graces, into what misery hast thou fallen? Non tam Interrogatio, quam increpatio est, it was not so much an interrogation, as an increpation.
Sometimes God vseth to speake by his secret inspiration, as to Isaiah, 2 Ki. 2. Sometimes by his Angells, who speake by voyce onely as to Christ, there came a voyce from heauen Ioh. 12. or by vision internall, as the ladder that Iacob saw in his dreame.
Sometime God uses to speak by his secret inspiration, as to Isaiah, 2 Ki. 2. Sometime by his Angels, who speak by voice only as to christ, there Come a voice from heaven John 12. or by vision internal, as the ladder that Iacob saw in his dream.
an Epistle is sent vnto Ephesus teaching the art of the happiest memory, whose obiects are good things once practised, omitted, & euill things committed.
an Epistle is sent unto Ephesus teaching the art of the Happiest memory, whose objects Are good things once practised, omitted, & evil things committed.
The case stood betwixt Christ and Ephesus, as betwixt a louing sonne and his sicke father, who labouring with a lethargie, The Phisitian tels the son, that his fathers immoderate desire of sleepe is mortall,
The case stood betwixt christ and Ephesus, as betwixt a loving son and his sick father, who labouring with a lethargy, The physician tells the son, that his Father's immoderate desire of sleep is Mortal,
amongst these Ephesus. Christ Iesus the great Phisition cryeth out Awake thou that sleepest, open thine eyes, that thou sleepe not in death, it is now time to arise,
among these Ephesus. christ Iesus the great physician Cries out Awake thou that Sleepest, open thine eyes, that thou sleep not in death, it is now time to arise,
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and his comming is for reuenge, And will remoue thy Candlestick out of his place. The Church shall neuer be vtterly destroyed, but for sinne the Gospell is often remoued:
and his coming is for revenge, And will remove thy Candlestick out of his place. The Church shall never be utterly destroyed, but for sin the Gospel is often removed:
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and vpon this, the taking away of the Ministry of the Gospell and the profession thereof, in stead of truth there must succeed Ignorance, Apostacie and Heresie,
and upon this, the taking away of the Ministry of the Gospel and the profession thereof, in stead of truth there must succeed Ignorance, Apostasy and Heresy,
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the sum of the whole is a remembrance vnto Ephesus of a decay in spirituall graces, which must be recouered, else the meanes of saluation shall be taken away from them.
the sum of the Whole is a remembrance unto Ephesus of a decay in spiritual graces, which must be recovered, Else the means of salvation shall be taken away from them.
or a diuine Remembrancer of al Churches by Ephesus Preacher, Iohn an Euangelist, Apostle and Prophet, whose words which I haue read, without racking, fall a sunder into two parts 1. A remarkeable meditation for Ephesus, Remember therefore from whence thou art fallen,
or a divine Remembrancer of all Churches by Ephesus Preacher, John an Evangelist, Apostle and Prophet, whose words which I have read, without racking, fallen a sunder into two parts 1. A remarkable meditation for Ephesus, remember Therefore from whence thou art fallen,
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The first includeth an accusation of falling, deliuered to the memorie. The second, an inquisition of the former works to keepe from a final Apostasie.
The First includeth an accusation of falling, Delivered to the memory. The second, an inquisition of the former works to keep from a final Apostasy.
Thus Right Honorable, Right Worshipfull, and blessed Brethren, I haue brought you a Text, wherein there is not onely Iohn, a Sonne of Thunder, but Barnabas, a Sonne of consolation.
Thus Right Honourable, Right Worshipful, and blessed Brothers, I have brought you a Text, wherein there is not only John, a Son of Thunder, but Barnabas, a Son of consolation.
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The solemnity of the time and place required a Passion-Text. Repentance is the Passion. The Lord grant that it may finde and leaue vs true practisers of it.
The solemnity of the time and place required a Passion-Text. Repentance is the Passion. The Lord grant that it may find and leave us true practisers of it.
But I must remember to goe backe to the dore of my Text, the front and forehead whereof is Remembrance, the 1. particular of my 1. generall. Remember therfore from whence thou art fallen.
But I must Remember to go back to the door of my Text, the front and forehead whereof is Remembrance, the 1. particular of my 1. general. remember Therefore from whence thou art fallen.
yet neuer to be satisfied, the affections to denie obedience vnto reason, the desire to swell infinite, the will is often mad, the minde lame, the memorie of the best by nature forgetfull,
yet never to be satisfied, the affections to deny Obedience unto reason, the desire to swell infinite, the will is often mad, the mind lame, the memory of the best by nature forgetful,
wherevpon the conquering Romans, amidst their greatest pompe and triumphs, had euer one at the backe of the Chariot to pull the Conqueror by the sleeue,
whereupon the conquering Romans, amid their greatest pomp and Triumphos, had ever one At the back of the Chariot to pull the Conqueror by the sleeve,
A lesson which Simonides, the first humane inuentour of the art of memorie, taught Pausanias King of the Lacedemonians at a banquet, being desired to speake something of greatest importance, which for the present was taken scornfully,
A Lesson which Simonides, the First humane inventor of the art of memory, taught Pausanias King of the Lacedaemonians At a banquet, being desired to speak something of greatest importance, which for the present was taken scornfully,
Pharaohs Butler forgat Ioseph, Ioseph forgat all his toyle, and all his Fathers house. Nebuchadnezzar dreamed, but the thing went from him, hee forgat his owne dreame.
Pharaohs Butler forgot Ioseph, Ioseph forgot all his toil, and all his Father's house. Nebuchadnezzar dreamed, but the thing went from him, he forgot his own dream.
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Messala Coruinus after a sicknes forgot his owne name. Another mencioned by Plinv, hauing a great fall, forgot his owne Mother, Gregorius Trapezuntius in his old age the Greeke tongue, wherein he had excelled.
Messala Corwin After a sickness forgotten his own name. another mentioned by Plinv, having a great fallen, forgotten his own Mother, Gregorius Trapezuntius in his old age the Greek tongue, wherein he had excelled.
The Thracians their Arithmeticke, so that they could not count aboue the number of 4. Ephesus here forgat her first workes, her first loue, and therefore is roused vp.
The Thracians their Arithmetic, so that they could not count above the number of 4. Ephesus Here forgot her First works, her First love, and Therefore is roused up.
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Tully called it the print or trace of things. Quintilian, the ground of all learning. Plato, the mother of the Muses. Aristotle, the Scribe of the Soule.
Tully called it the print or trace of things. Quintilian, the ground of all learning. Plato, the mother of the Muses. Aristotle, the Scribe of the Soul.
The Physitian, the Lawyer, the Mathematician, the Merchant holds his booke of accounts, or remembrancer to be his canticum canticorum, the most comfortable booke that he hath.
The physician, the Lawyer, the Mathematician, the Merchant holds his book of accounts, or remembrancer to be his canticum canticorum, the most comfortable book that he hath.
There is Memoria vitanda, The remembrance of iniuries, seeking reuenge, as Iuno neuer left her Troian enemy but by Sea and land persecuted him, which made him expostular Tantaene animis coelestibus irae.
There is Memoria Vitanda, The remembrance of injuries, seeking revenge, as Iuno never left her Trojan enemy but by Sea and land persecuted him, which made him expostular Tantaene animis coelestibus irae.
There is memoria timenda, Gods remembrance of our sinnes, in regard whereof Dauid prayed, Remember not the sins of my youth nor my transgressions, Psal. 25. So in our Lyturgy, Remember not Lord our offences, nor the offences of our fore-Fathers, that is, to punish them in vs. There is Memoria petenda, the remembrance of vs in mercy, Dauids appeale, Lord remember Dauid and all his afflictions.
There is memoria timenda, God's remembrance of our Sins, in regard whereof David prayed, remember not the Sins of my youth nor my transgressions, Psalm 25. So in our Liturgy, remember not Lord our offences, nor the offences of our fore-Fathers, that is, to Punish them in us There is Memoria Petenda, the remembrance of us in mercy, David appeal, Lord Remember David and all his afflictions.
Psal. 132. and the good Theefe, Lord remember mee when thou commest into thy kingdome. Luk. 23. There is memoria tenend•, A remembrance of God, I remembred the Lord.
Psalm 132. and the good Thief, Lord Remember me when thou Comest into thy Kingdom. Luk. 23. There is memoria tenend•, A remembrance of God, I remembered the Lord.
Psal. 105. Wee must remember his Sabaoth, Remember the Sabaoth day to keepe it holy, Exo. 20. Not that wee should remember God but one day in seauen, but that if we would be forgetfull,
Psalm 105. we must Remember his Sabaoth, remember the Sabaoth day to keep it holy, Exo. 20. Not that we should Remember God but one day in seauen, but that if we would be forgetful,
We must remember our Parents. Remember that thou wast begot of them, and how canst thou recompence them the things that they haue done for thee? Eccle. 7. Our pastors, Remember them which haue the rule ouer you, who haue spoken vnto you the word of God.
We must Remember our Parents. remember that thou wast begotten of them, and how Canst thou recompense them the things that they have done for thee? Eccle. 7. Our Pastors, remember them which have the Rule over you, who have spoken unto you the word of God.
Heb. 13. And here our falls appeare to be remembred, by Ephesus, Remember therefore from whence thou art fallen: whence issueth this doctrinall obseruation.
Hebrew 13. And Here our falls appear to be remembered, by Ephesus, remember Therefore from whence thou art fallen: whence issueth this doctrinal observation.
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No doubt hee heard many hard passages vpon his Maister, one boasting that he had cast downe the Nazarite, another that hee had tumbled him in Cedron, another that he had giuen a blow. Peter is silent, whatsoeuer they say,
No doubt he herd many hard passages upon his Master, one boasting that he had cast down the Nazarite, Another that he had tumbled him in Cedron, Another that he had given a blow. Peter is silent, whatsoever they say,
Hoc factumest magnae pietatis dispensatione, vt qui futurus erat Pastor Ecclesiae, in sua culpa disceret, qualiter aliis misereri debuisset, saith Gregory. Saint Peter was to instruct others, and how could hee with compassion,
Hoc factumest Great pietatis Dispensation, vt qui Future erat Pastor Ecclesiae, in sua culpa disceret, qualiter Others misereri debuisset, Says Gregory. Saint Peter was to instruct Others, and how could he with compassion,
one of the most famous Cities of the world, the Metropolis of little Asia, the glory of Ionia, built in the 28. yeare of Dauid, either by the Amazons or one called Craesus. Hence came Pythagoras, Parmenides, Zeno, Democritus.
one of the most famous Cities of the world, the Metropolis of little Asia, the glory of Ionia, built in the 28. year of David, either by the Amazons or one called Croesus. Hence Come Pythagoras, Parmenides, Zeno, Democritus.
Ephesus was renowned for the great temple of Diana, one of the wonders of the World, 425. feet long, 220. broad, hauing 127. pillars the workes of so many Kings, 220. yeares in building, which Xerxes spared when hee burnt all the other Temples of Asia, though Herostratus a base person, fired it on that day wherein Alexander was born at Pella, onely to make himselfe famous.
Ephesus was renowned for the great temple of Diana, one of the wonders of the World, 425. feet long, 220. broad, having 127. pillars the works of so many Kings, 220. Years in building, which Xerxes spared when he burned all the other Temples of Asia, though Herostratus a base person, fired it on that day wherein Alexander was born At Pella, only to make himself famous.
To search the reasons with Pererius were curious, whether they fell because of the instability of free will, or because no violent thing is perpetual, or because Gods grace being supernaturall and in man, is in a strange subiect:
To search the Reasons with Pererius were curious, whither they fell Because of the instability of free will, or Because no violent thing is perpetual, or Because God's grace being supernatural and in man, is in a strange Subject:
It is a most accursed glosse of the Rhemists, that because Ephesus left her first loue, therefore our opinion is refuted that a man once in grace and charity can neuer fall from it.
It is a most accursed gloss of the Rhemists, that Because Ephesus left her First love, Therefore our opinion is refuted that a man once in grace and charity can never fallen from it.
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Dauid, whose conscience once was so tender that hee cryed out, The Lord forbid that I should stretch out mine hand against the anoynted of the Lord, yet causeth Vriah to bee slaine.
David, whose conscience once was so tender that he cried out, The Lord forbid that I should stretch out mine hand against the anointed of the Lord, yet Causes Uriah to be slain.
Hee that beleeueth on him hath euerlasting life, and shall not come into condemnation, but is passed from death vnto life, Ioh. 5. It may be with the child of God as it was with Eutichus. Hee fell into a deepe sleepe, sunke downe with sleepe,
He that Believeth on him hath everlasting life, and shall not come into condemnation, but is passed from death unto life, John 5. It may be with the child of God as it was with Eutychus. He fell into a deep sleep, sunk down with sleep,
but hee is built vpon the immouable rocke Christ Iesus, and the greatest stormes of temptations cannot make him perish, Hee may diminish the good graces of God within him, else S. Paul had neuer exhorted the Thessalonians. Quench not the spirit.
but he is built upon the immovable rock christ Iesus, and the greatest storms of temptations cannot make him perish, He may diminish the good graces of God within him, Else S. Paul had never exhorted the Thessalonians. Quench not the Spirit.
Hee may after repentance fall into the same sinne againe, else Christ had neuer giuen that charge to the man that had beene sicke thirty and eight yeares, sinne no more lest a worse thing come vnto thee.
He may After Repentance fallen into the same sin again, Else christ had never given that charge to the man that had been sick thirty and eight Years, sin no more lest a Worse thing come unto thee.
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Hee may sin presumptuously, that is willingly, and in some sort wilfully, else Dauid had neuer prayed, Keepe backe thy seruant also from presumptuous sinnes.
He may sin presumptuously, that is willingly, and in Some sort wilfully, Else David had never prayed, Keep back thy servant also from presumptuous Sins.
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neither can the flouds drowne it, Cap 8. It crosseth his truth, which proclaimeth that if the wicked will turne from all his sins that hee hath committed, and keepe all his statutes,
neither can the floods drown it, Cap 8. It Crosseth his truth, which proclaims that if the wicked will turn from all his Sins that he hath committed, and keep all his statutes,
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and doe that which is lawfull and right, he shall surely liue and not dye, Ez. 18. His power, which is able to subdue our iniquities, & cast all our sins into the depthes of the sea, Mic. 7. His iustice, who hath layd vpon Christ the iniquity of vs all, Is. 53. His mercy, which vpon our returne will abundantly pardon Is. 55. A sinne which beeing yeelded vnto in a Melancholique nature, the Diuels forge, putteth many bloudy instruments into the hands of a man to destroy himselfe.
and do that which is lawful and right, he shall surely live and not die, Ezra 18. His power, which is able to subdue our iniquities, & cast all our Sins into the depths of the sea, Mic. 7. His Justice, who hath laid upon christ the iniquity of us all, Is. 53. His mercy, which upon our return will abundantly pardon Is. 55. A sin which being yielded unto in a Melancholic nature, the Devils forge, putteth many bloody Instruments into the hands of a man to destroy himself.
Quid nunc diuitiae? quid fului vasta metalli Congeries? Heapes of gold and siluer, wife, Children, friends and pleasures, seeme then miserable comforters:
Quid nunc diuitiae? quid fului vasta metalli Congeries? Heaps of gold and silver, wife, Children, Friends and pleasures, seem then miserable Comforters:
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It is an vnlawfull, murtherous, damnable riot, whether it be to preuent bondage, as Cato Vticensis, because he would not be in subiection to Caesar, killed himselfe:
It is an unlawful, murderous, damnable riot, whither it be to prevent bondage, as Cato Vincennes, Because he would not be in subjection to Caesar, killed himself:
Patriarks, Prophets, Apostles, Martyrs, haue walked another path, patiently wayting for a dissolution. Ionas was in a dangerous pang, yet at last ouercame.
Patriarchs, prophets, Apostles, Martyrs, have walked Another path, patiently waiting for a dissolution. Ionas was in a dangerous pang, yet At last overcame.
Her miracles being like the wonders of the Donatists, in S Augustines times, Aut figmenta mendacium hominum aut portenta fallacium spirituum, Either fictions of lying men, or fantasies of dreaming Deuils.
Her Miracles being like the wonders of the Donatists, in S Augustine's times, Or figmenta Mendacium hominum Or portenta fallacium spirituum, Either fictions of lying men, or fantasies of dreaming Devils.
Their Merits is a doctrine of Pelagianisme, saith Waldensis; neuer allowed (saith iudicious Perkins ) of the sound professors for a thousand yeares after Christ. Romes Cusanus maintaineth, that Christs death was onely of abilitie to merit eternall life.
Their Merits is a Doctrine of Pelagianism, Says Waldensis; never allowed (Says judicious Perkins) of the found professors for a thousand Years After christ. Romes Cusanus maintaineth, that Christ death was only of ability to merit Eternal life.
So in satisfaction, another twig arising from the same roote, then which no opinion is more iniurious to the death of Christ, wherein it were a shame to speake what Suarez, Durand, and other grosser Papists haue discoursed.
So in satisfaction, Another twig arising from the same root, then which no opinion is more injurious to the death of christ, wherein it were a shame to speak what Suarez, Durand, and other grosser Papists have discoursed.
So in Purgatory, worthy of a Satyre, which Luther in a frumpe called Stercus humanum: Popish Doctors cannot agree among themselues of the fire, the torments, the subiects, the duration, the exequutioners, the condition of the soules there detained.
So in Purgatory, worthy of a Satire, which Luther in a frump called Stercus humanum: Popish Doctors cannot agree among themselves of the fire, the torments, the Subjects, the duration, the exequutioners, the condition of the Souls there detained.
So in their Inuocation of Saints, and number of Mediatours, sometime making Christ S. Francis, and S. Francis Christ, as Turselline. I am Franciscus erit qui modo Christus erat.
So in their Invocation of Saints, and number of Mediators, sometime making christ S. Francis, and S. Francis christ, as Turselline. I am Francis erit qui modo Christus erat.
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A tongue worthy to be cut out of his mouth while he liued, as Ierom spake of his Vigilantius. Hence came the 7. ceremonies of canonizing to be inscribed in a Calender with redde letters, praying, erecting Churches, ministring the Eucharist,
A tongue worthy to be Cut out of his Mouth while he lived, as Jerom spoke of his Vigilantius. Hence Come the 7. ceremonies of canonizing to be inscribed in a Calendar with red letters, praying, erecting Churches, ministering the Eucharist,
and the miracles, whereupon their canonization is grounded, may be false, saith their Caietan. Others complain, they haue worshipped many for Saints in heauen, who may be presumed to be tormented with the Diuells in hell. They haue fallen in his.
and the Miracles, whereupon their canonization is grounded, may be false, Says their Caietan. Others complain, they have worshipped many for Saints in heaven, who may be presumed to be tormented with the Devils in hell. They have fallen in his.
They haue fallen in their precepts and practise of eqiuuocation, and mentall reseruation: worse herein then the Diuell, for hee equiuocated to hide his ignorance of that which he could not reueale:
They have fallen in their Precepts and practice of eqiuuocation, and mental reservation: Worse herein then the devil, for he equivocated to hide his ignorance of that which he could not reveal:
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In their King-killing doctrine: In their assertions, that Dogs, & Mice, and Swine, eating their consecrated Host, do eate into their bowels the very body and blood of Christ.
In their King-killing Doctrine: In their assertions, that Dogs, & Mice, and Swine, eating their consecrated Host, do eat into their bowels the very body and blood of christ.
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2 Thess. 2. I leaue them to God, & come neerer to our selues. Remember &c. A Lesson to reproue many prodigall Sinners, who runne so long vpon the score of Sathan, that they can neuer indure to heare of a reckoning and remembrancer.
2 Thess 2. I leave them to God, & come nearer to our selves. remember etc. A lesson to reprove many prodigal Sinners, who run so long upon the score of Sathan, that they can never endure to hear of a reckoning and remembrancer.
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Like Dicaearchus the Philosopher, who because it was hard for him to conceiue what the nature or properties of the soule were, therefore affirmed the soule to be nothing.
Like Dicaearchus the Philosopher, who Because it was hard for him to conceive what the nature or properties of the soul were, Therefore affirmed the soul to be nothing.
though, as Austin spake of the drunkard, they be all sinne. How many are there who think, that because they are not as bad as others, therfore they are good enough.
though, as Austin spoke of the drunkard, they be all sin. How many Are there who think, that Because they Are not as bad as Others, Therefore they Are good enough.
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or may not appeare in its owne likenes, calling haughtines magnanimity, ignorance innocencie, heresie deepe learning, Machiauelianisme, pollicie, giddinesse zeale, furie manhood, oppression the making the most of a mans owne, Vsury, interest,
or may not appear in its own likeness, calling haughtiness magnanimity, ignorance innocence, heresy deep learning, Machiauelianisme, policy, giddiness zeal, fury manhood, oppression the making the most of a men own, Usury, Interest,
Another draweth a false conclusion out of Gods mercie, and will continue in sinne, that grace may abound: like the Diuels conclusion to our Sauiour, Cast thy selfe downe, for the Angels shal beare the vp:
another draws a false conclusion out of God's mercy, and will continue in sin, that grace may abound: like the Devils conclusion to our Saviour, Cast thy self down, for the Angels shall bear thee up:
as if a man should poyson himselfe, presuming vpon a counterpoyson, or desperately surfeit because he is nere to a Physitian. Dauid confessed, There is forgiuenes with thee that thou maist be feared.
as if a man should poison himself, presuming upon a counterpoison, or desperately surfeit Because he is never to a physician. David confessed, There is forgiveness with thee that thou Mayest be feared.
The Extortioner saith thus vnto me, I am not like the rich man in the Gospell, I feast the poore, I send sustenance to the prisoners, I cloath the naked, I entertaine the strangers:
The Extortioner Says thus unto me, I am not like the rich man in the Gospel, I feast the poor, I send sustenance to the Prisoners, I cloth the naked, I entertain the Strangers:
Else, if men fall and will not arise, if they turne away and will not returne, if they slide backe, if they repent not of their wickednesse, saying, what haue we done? euery one turning to his course as the horse rusheth into the battaile:
Else, if men fallen and will not arise, if they turn away and will not return, if they slide back, if they Repent not of their wickedness, saying, what have we done? every one turning to his course as the horse Rushes into the battle:
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& shall not we consider the passages of our liues? Doe wee with Agathocles (a Potters sonne, made a King) carry about vs earthen vessels, which may remember vs of our mortality,
& shall not we Consider the passages of our lives? Do we with Agathocles (a Potters son, made a King) carry about us earthen vessels, which may Remember us of our mortality,
and yet forget death? Shall it be with vs as in the time of Simonides, who complayned, that after the vse of letters was inuented, the vertue of memory decayed? The more the Gospell is preached,
and yet forget death? Shall it be with us as in the time of Simonides, who complained, that After the use of letters was invented, the virtue of memory decayed? The more the Gospel is preached,
and mercy offered, shall wee be the more dull? Blessed Christian, bee not like a painted Tombe, guilded without, rotten within, tipping thy tongue with godlines,
and mercy offered, shall we be the more dull? Blessed Christian, be not like a painted Tomb, Guilded without, rotten within, tipping thy tongue with godliness,
It is not with vs, as it was with Fabius Maximus, who, in prolonging the time, stayed & assuaged by degrees the fiercenes of Hannibal, and by delay deliuered the commonwealth of Rome. For God cannot indure delay in heauenly matters.
It is not with us, as it was with Fabius Maximus, who, in prolonging the time, stayed & assuaged by Degrees the fierceness of Hannibal, and by Delay Delivered the commonwealth of Room. For God cannot endure Delay in heavenly matters.
O then Now sit downe, looke vpon thy life, catechise thy selfe as he did, Anima quid fecisti hodie? O my soule what hast thou done? If with Demas wee haue forsaken Paul whom once wee loued, and are intangled in the world, Let vs remember from whence we haue fallen.
O then Now fit down, look upon thy life, catechise thy self as he did, Anima quid fecisti hodie? Oh my soul what hast thou done? If with Demas we have forsaken Paul whom once we loved, and Are entangled in the world, Let us Remember from whence we have fallen.
If with Peter we haue failed in our true seruice vnto Christ, let vs remember this word of my Text, Remember that this life is but horoe momentum, yet in this moment of an hower we saue or loose all.
If with Peter we have failed in our true service unto christ, let us Remember this word of my Text, remember that this life is but horoe momentum, yet in this moment of an hour we save or lose all.
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O before thy weake dayes come, wherein one poore Ague or some other disease, shall shake all the frame of the house, summe vp thy thoughts, words, actions,
O before thy weak days come, wherein one poor Ague or Some other disease, shall shake all the frame of the house, sum up thy thoughts, words, actions,
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Let not sin reign in our mortall bodies, for if wee sinne wilfully after we haue receiued the knowledg of the truth, there remaineth no more sacrifice for sinnes, but a certaine fearefull looking for of iudgement, and fiery indignation.
Let not since Reign in our Mortal bodies, for if we sin wilfully After we have received the knowledge of the truth, there remains no more sacrifice for Sins, but a certain fearful looking for of judgement, and fiery Indignation.
If a man read ouer the morall writings of some Heathens, he would pitty them, to see their witty and carefull disquisition of true rest lead them to much vnquietnes.
If a man read over the moral writings of Some heathens, he would pity them, to see their witty and careful disquisition of true rest led them to much unquietness.
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They are like wandring Empiricks, which in tables and pictures make great ostentation of cures, yet can neuer approue their skill to their credulous Patients.
They Are like wandering Empirics, which in tables and pictures make great ostentation of cures, yet can never approve their skill to their credulous Patients.
whereas, while it is prisoner in the Dungeon of flesh and blood, it is one while chearefull, another while dull, drowsie, comfortlesse, prone to rest, loathing former resolutions.
whereas, while it is prisoner in the Dungeon of Flesh and blood, it is one while cheerful, Another while dull, drowsy, comfortless, prove to rest, loathing former resolutions.
then retyreth himselfe to his priuate studies, thinking vpon the tryall of his ability, nature of his businesses, choise of his friends, fore-imagining the worst in all casuall matters;
then retireth himself to his private studies, thinking upon the trial of his ability, nature of his businesses, choice of his Friends, fore-imagining the worst in all casual matters;
Nay further, in making the most of himselfe, chearing vp his spirits with the variety of recreations, and other indulgences. Miserable comforters are all these.
Nay further, in making the most of himself, cheering up his spirits with the variety of recreations, and other Indulgences. Miserable Comforters Are all these.
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Can any man haue peace that is at variance with God and himselfe? Or is that peace the peace of God, which is thought to be with out him? Ephesus is better instructed, Repent and doe the first workes.
Can any man have peace that is At variance with God and himself? Or is that peace the peace of God, which is Thought to be with out him? Ephesus is better instructed, repent and do the First works.
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Pythagoras aduised, that euery mans examination in priuate should runne vpon three Artcles, NONLATINALPHABET wherein wee haue transgressed, that wee may repent;
Pythagoras advised, that every men examination in private should run upon three Artcles, wherein we have transgressed, that we may Repent;
Repent. NONLATINALPHABET Where if I would be contentious about words, that cauill of Gregory Martin might giue sufficient occasion who taxeth reuerend Beza, for translating the word Resipisce, which (saith hee) should be rendred as the Vulgar, Age poenitentiam. I answer, wee refuse those words which they translate, Doe penance, because they meane thereby satisfaction for sinnes past to be a necessary part of true repentance;
repent. Where if I would be contentious about words, that cavil of Gregory Martin might give sufficient occasion who Taxes reverend Beza, for translating the word Recipice, which (Says he) should be rendered as the vulgar, Age poenitentiam. I answer, we refuse those words which they translate, Do penance, Because they mean thereby satisfaction for Sins past to be a necessary part of true Repentance;
as NONLATINALPHABET is in Scripture, whereas the latine word poenitere and poenitentia, may and are vsed in latin of sorrow and repentance that are too late,
as is in Scripture, whereas the latin word poenitere and Penitence, may and Are used in latin of sorrow and Repentance that Are too late,
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but not NONLATINALPHABET or NONLATINALPHABET Resipiscere and Resipiscentia: and therefore the holy Ghost, speaking of his sorrow, vseth another word NONLATINALPHABET and NONLATINALPHABET.
but not or Resipiscere and Repentance: and Therefore the holy Ghost, speaking of his sorrow, uses Another word and.
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We abhorre that translation which maintaineth satisfaction for sinnes by any suffering of ours, as blasphemous to the satisfaction of Christ, whose blood onely cleanseth vs from all sin.
We abhor that Translation which maintaineth satisfaction for Sins by any suffering of ours, as blasphemous to the satisfaction of christ, whose blood only Cleanseth us from all since.
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If the word Satisfaction were vsed by any fathers of the Church, It was not that they had any meaning to satisfie the iustice of God by externall works,
If the word Satisfaction were used by any Father's of the Church, It was not that they had any meaning to satisfy the Justice of God by external works,
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& the gouernours of the Church, by such signes of true sorrow and amendment, were perswaded to receiue them againe into the congregation, from whence vntill sufficient tryall had of their repentance, they were separated & excluded.
& the Governors of the Church, by such Signs of true sorrow and amendment, were persuaded to receive them again into the congregation, from whence until sufficient trial had of their Repentance, they were separated & excluded.
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Ez. 33. This was the subiect of the preaching of Isai. Wash yee, make you cleane, Put away the euill of your doings from before your eyes, Is. 1. Of Ieremy, Returne ye now euery one from his euill way,
Ezra 33. This was the Subject of the preaching of Isaiah Wash ye, make you clean, Put away the evil of your doings from before your eyes, Is. 1. Of Ieremy, Return you now every one from his evil Way,
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Ie. 18. Of Hosea, O Israell returne vnto the Lord thy God, for thou hast fallen by thy iniquity, Hos. 14. Of Iohn the Baptist, Repent yee for the kingdome of heauen is at hand.
Ie. 18. Of Hosea, Oh Israel return unto the Lord thy God, for thou hast fallen by thy iniquity, Hos. 14. Of John the Baptist, repent ye for the Kingdom of heaven is At hand.
Mat. 4. Of Christ Iesus himselfe, the beginning of whose preaching was Repent. Mat - 4. This was the end of his passion and resurrection, that repentance and remission of sinnes should bee preached in his name amongst all Nations. Luke 24. How many promises are added vnto this!
Mathew 4. Of christ Iesus himself, the beginning of whose preaching was repent. Mathew - 4. This was the end of his passion and resurrection, that Repentance and remission of Sins should be preached in his name among all nations. Lycia 24. How many promises Are added unto this!
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Ier. 4. If the wicked restore the pledge, giue againe that hee hath robbed, walke in the Statutes of life without committing iniquity, hee shall surely liue bee shall not die.
Jeremiah 4. If the wicked restore the pledge, give again that he hath robbed, walk in the Statutes of life without committing iniquity, he shall surely live bee shall not die.
and threescore thousand horsemen, and Egyptians without number. 2. Chro. 12. It stayed iudgements from Pharaoh: For when hee saw the Waters anoyed with the first plague, the Earth with the second and third,
and threescore thousand horsemen, and egyptians without number. 2. Chro 12. It stayed Judgments from Pharaoh: For when he saw the Waters annoyed with the First plague, the Earth with the second and third,
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and the Aire with the fourth, (a winged Army comming from an angry God, not from Nature or chance) finding it impossible for him to stand out with God,
and the Air with the fourth, (a winged Army coming from an angry God, not from Nature or chance) finding it impossible for him to stand out with God,
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since all his power could not rescue him from his least Creatures, his heart begins to thaw, saying to Moses and Aaron, Goe and doe sacrifice in this Land,
since all his power could not rescue him from his least Creatures, his heart begins to thaw, saying to Moses and Aaron, Go and do sacrifice in this Land,
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Many may be vexed with an extreme remorse for some sinne from the gripes of a galled Conscience, playing at once the Accuser, Witnes, Iudge, Tormentor, and yet neuer know the power of repentance.
Many may be vexed with an extreme remorse for Some sin from the gripes of a galled Conscience, playing At once the Accuser, Witness, Judge, Tormentor, and yet never know the power of Repentance.
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But an earnest sorrow for the want of sorrow, was neuer found in any but a gracious heart, whose teares are as the raine in a Sunne-shine, comfortable and hopefull.
But an earnest sorrow for the want of sorrow, was never found in any but a gracious heart, whose tears Are as the rain in a Sunshine, comfortable and hopeful.
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And as impure gold cannot be rid of the drosse, vntill it be moulten and dissolued, neither vnsound bodies full of vicious humors come to any good estate till they are wel purged: No more can we, till Repentance breake vs,
And as impure gold cannot be rid of the dross, until it be moulted and dissolved, neither unsound bodies full of vicious humours come to any good estate till they Are well purged: No more can we, till Repentance break us,
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This is like the riuer Nilus which turned furious Io into a glorious Virgin: Dauid, Ezekiah, Manasses, Mary Magdalen, the Prodigall, Zache, the Iewes are examples.
This is like the river Nilus which turned furious Io into a glorious Virgae: David, Hezekiah, Manasses, Marry Magdalen, the Prodigal, Zacchaeus, the Iewes Are Examples.
like an earthquake, whose trembling is a filiall feare, whose rent & scissure is the breaking of the heart, whose sound is a crying voyce, whose motion is a growing in grace, whose winds are temptations,
like an earthquake, whose trembling is a filial Fear, whose rend & scissure is the breaking of the heart, whose found is a crying voice, whose motion is a growing in grace, whose winds Are temptations,
It is proeterita mala plangere, & plangenda iterum non committere, a mourning for sinnes committed, and a purpose neuer to commit them being to bee lamented.
It is proeterita mala plangere, & plangenda iterum non commit, a mourning for Sins committed, and a purpose never to commit them being to be lamented.
It is the medicine of our wounds, the hope of Saluation, per quam peccatores saluantur, Deus ad misericordiam prouocatur, by which sinners are redeemed and God is prouoked to mercy.
It is the medicine of our wounds, the hope of Salvation, per quam Peccatores saluantur, Deus ad misericordiam prouocatur, by which Sinners Are redeemed and God is provoked to mercy.
It is our second lauer of regeneration, the onely rebaptization, allowed in diuinity, consisting NONLATINALPHABET as Chrysostome speaketh, as well in the contrition of the heart as the reformation of the mind.
It is our second laver of regeneration, the only rebaptization, allowed in divinity, consisting as Chrysostom speaks, as well in the contrition of the heart as the Reformation of the mind.
Repentance is the Christalline humor of the eye of faith, the best Aqua-vitae to reuiue our dead spirits, that Aqua coelestis which God keepeth in his bottle that not one drop of it can bee lost,
Repentance is the Crystalline humour of the eye of faith, the best Aquavitae to revive our dead spirits, that Aqua coelestis which God Keepeth in his Bottle that not one drop of it can be lost,
or as it is the sincere worship of one God, defiling the purity and diuiding the integrity thereof by that latrioduliacall distinction of Idols Adoration, and Saints inuocation;
or as it is the sincere worship of one God, defiling the purity and dividing the integrity thereof by that latrioduliacall distinction of Idols Adoration, and Saints invocation;
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They affirme it, wee denye it, and the ciuill law concludeth, that Probatio incumbit affirmanti, and the Iesuits confessed it in colloquio Ratisbonensi, for Christ proued that doctrine which hee affirmed as the plucking and eating of the eares of corne by his hungry Disciples Mat. 12. The Pharises to be transgressors of the law, Mat. 15. In the 20. ver.
They affirm it, we deny it, and the civil law Concludeth, that Probation incumbit affirmanti, and the Iesuits confessed it in colloquio Ratisbonensi, for christ proved that Doctrine which he affirmed as the plucking and eating of the ears of corn by his hungry Disciples Mathew 12. The Pharisees to be transgressors of the law, Mathew 15. In the 20. ver.
Hee that reads Nauarrs Manuall, shall find cholerick blasphemy a veniall sinne, pag. 91. some •heft veniall p. 140. common lying veniall p. 191. cursing of Parents,
He that reads Nauarrs Manual, shall find choleric blasphemy a venial sin, page. 91. Some •heft venial p. 140. Common lying venial p. 191. cursing of Parents,
A pardon to any man to deliuer one soul out of Purgatory for ten shillings, by Leo the tenth, in the yeare of our Lord 1516. If there be any one in this great Congregation, intoxicate with the Popish potions of Rome, let him see what mercie is in the Pope, who holding that it is in his power to call miserable soules out of this tormenting fire (which hell it selfe is said to exceed onely in the continuance) yet that he should suffer them to lye houling there,
A pardon to any man to deliver one soul out of Purgatory for ten shillings, by Leo the tenth, in the year of our Lord 1516. If there be any one in this great Congregation, intoxicate with the Popish potions of Room, let him see what mercy is in the Pope, who holding that it is in his power to call miserable Souls out of this tormenting fire (which hell it self is said to exceed only in the Continuance) yet that he should suffer them to lie houling there,
and they conclude, that the Pope may lead with him innumerable souls to hell to perish with him for euer (much more leaue some in Purgatory if there were any) yet may no mortall man take vpon him to reproue him.
and they conclude, that the Pope may led with him innumerable Souls to hell to perish with him for ever (much more leave Some in Purgatory if there were any) yet may no Mortal man take upon him to reprove him.
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Thus Babilon, I meane Rome is fallen, yet shee remembreth not that she is fallen, she will not repent, you see her workes, wee would haue healed her but she refused.
Thus Babylon, I mean Room is fallen, yet she Remember not that she is fallen, she will not Repent, you see her works, we would have healed her but she refused.
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Yet let vs be here admonished to consider our owne waies, and looking vpon our first workes, bring forth fruite worthy amendment of life. ( Blessed and beloued Christians) Wee cannot be so happy as Tullies wise man, to doe nothing for which we need to repent;
Yet let us be Here admonished to Consider our own ways, and looking upon our First works, bring forth fruit worthy amendment of life. (Blessed and Beloved Christians) we cannot be so happy as Yields wise man, to do nothing for which we need to Repent;
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as Isidore which voluntarily protested, that for forty yeares space he found not in himselfe any sinne, not so much as in his thought, not so much as any consent to anger or inordinate desire:
as Isidore which voluntarily protested, that for forty Years Molle he found not in himself any sin, not so much as in his Thought, not so much as any consent to anger or inordinate desire:
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a testimony giuen to Gonzaga for some yeares that late Saint by Baronius and Bellarmine: The offall of the schooles may hold of Bonauenture, that in him non peccauit Adam, Adam sinned not.
a testimony given to Gonzaga for Some Years that late Saint by Baronius and Bellarmine: The offal of the Schools may hold of Bonaventure, that in him non peccauit Adam, Adam sinned not.
Mat. 5. By them wee shew our faith Ia. 2. By them our consciences are quieted, being sure neuer to fall, making our calling and election sure. 2. Pet. 1.10.
Mathew 5. By them we show our faith Ia. 2. By them our Consciences Are quieted, being sure never to fallen, making our calling and election sure. 2. Pet. 1.10.
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Euery one must confesse as Gregory, Nudum me in fide prima gratia genuit, nudum eadem gratia in assumptione saluabit, the first grace begot in vs faith when wee were but naked in good workes,
Every one must confess as Gregory, Nudum me in fide prima Gratia genuit, Nudum Same Gratia in Assump saluabit, the First grace begotten in us faith when we were but naked in good works,
Our eares must not be so deafe, our eyes so drye, our senses so dull, our wills so obstinate, our affections so barren, our desires so cold, but wee must awake.
Our ears must not be so deaf, our eyes so dry, our Senses so dull, our wills so obstinate, our affections so barren, our Desires so cold, but we must awake.
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The golden bels of Aaron, the thundring trompets of Esay, the well-tuned Cimbals of Dauid, the shrill sound of preaching, aime onely at our conuersion to God.
The golden Bells of Aaron, the thundering trumpets of Isaiah, the well-tuned Cymbals of David, the shrill found of preaching, aim only At our conversion to God.
(I speake only to them whose consctences accuse them) If you make religion but fashion, seeking onely to seeme Christians, hauing Gods liuery on your backes,
(I speak only to them whose consctences accuse them) If you make Religion but fashion, seeking only to seem Christians, having God's livery on your backs,
and name in your mouthes, yet outfacing all reproofes by your insatiable couetousnes, biting vsury, false measures, forsworne valuations, adulterat wares, catching at the possessions of the Church, grinding and griping the faces of the poore, by which meanes, howsoeuer you fill your Coffer, you fester your soules, though your faces were like Angels, without repentance and good workes there must follow a portion with the Diuels, from which Good Lord deliuer vs. O then while it is called to day, let vs ransacke our hearts and get a sound affection to God, a firme resolution to goodnes, hatred to sinne in all men, especially in our selues,
and name in your mouths, yet outfacing all reproofs by your insatiable covetousness, biting Usury, false measures, forsworn valuations, adulterate wares, catching At the possessions of the Church, grinding and gripping the faces of the poor, by which means, howsoever you fill your Coffer, you fester your Souls, though your faces were like Angels, without Repentance and good works there must follow a portion with the Devils, from which Good Lord deliver us Oh then while it is called to day, let us ransack our hearts and get a found affection to God, a firm resolution to Goodness, hatred to sin in all men, especially in our selves,
O then you whom God hath endowed with holy and vpright hearts, that haue done and intend still to doe honour to your maker, honesty to the Gospell, credit to this famous Citie, Be stedfast and vnmoueable alwaies abcūding in these works of the Lora, knowing that your labour is not in vaine in the Lord.
O then you whom God hath endowed with holy and upright hearts, that have done and intend still to do honour to your maker, honesty to the Gospel, credit to this famous city, Be steadfast and Unmovable always abcunding in these works of the Lora, knowing that your labour is not in vain in the Lord.
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O then let vs all follow Austins aduise, , take time while time is offered, least the gate of mercy which to day is open, to morrow bee shut and neuer opened againe vnto vs. Let vs beware that wee abuse not the patience and long suffering of so good a God,
Oh then let us all follow Austins advise,, take time while time is offered, lest the gate of mercy which to day is open, to morrow be shut and never opened again unto us Let us beware that we abuse not the patience and long suffering of so good a God,
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A generation for whose sake hee had wrought many wonders, preparing a table for them in the desart, their diet Qu•iles and Manna, in such aboundance, in such delicacie, that neuer any Prince was so serued in his greatest pompe, hee deliuered them from a bondage worse then death, vanquisht many Kings for them,
A generation for whose sake he had wrought many wonders, preparing a table for them in the desert, their diet Qu•iles and Manna, in such abundance, in such delicacy, that never any Prince was so served in his greatest pomp, he Delivered them from a bondage Worse then death, vanquished many Kings for them,
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Vpon the opening of the ayre and shutting of the windowes of heauen, after the waters had ouer-run the world in 150. dayes, God set his bow in the cloud, a token of Couenant betwixt him and the earth:
Upon the opening of the air and shutting of the windows of heaven, After the waters had overrun the world in 150. days, God Set his bow in the cloud, a token of Covenant betwixt him and the earth:
for how else could the plants and fruites of the earth haue beene so many yeares preserued without Raine? but Now it began to be a signe twixt God and man, that there should be no more a flood to destroy the earth.
for how Else could the plants and fruits of the earth have been so many Years preserved without Rain? but Now it began to be a Signen betwixt God and man, that there should be no more a flood to destroy the earth.
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Else I will come. Many parts of mans body are ascribed vnto God in Scripture, the face, the mouth, the eares, the eyes, the armes, the feet: whence most grosly Tertullian, and some Heritiques, who by Epiphanius are called Audiani, and by Augustine, Vadiani: and the Aegyptian Monkes the Anthropomorphitae collected that God was a body:
Else I will come. Many parts of men body Are ascribed unto God in Scripture, the face, the Mouth, the ears, the eyes, the arms, the feet: whence most grossly Tertullian, and Some Heretics, who by Epiphanius Are called Audiani, and by Augustine, Vadiani: and the Egyptian Monks the Anthropomorphites collected that God was a body:
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an error so absurd, that the maintainers of it are rather to be punished then answered. For it is a true axiome in schoole-Diuinity, that Quaecunque de Deo corporaliter dicuntur, dicta sunt symbolice, Whatsoeuer is spoken of God bodily, must be vnderstood figuratiuely.
an error so absurd, that the maintainers of it Are rather to be punished then answered. For it is a true axiom in schoole-Diuinity, that Quaecunque de God corporaliter dicuntur, dicta sunt symbolice, Whatsoever is spoken of God bodily, must be understood figuratively.
It is the wisdome of the spirit to fit the scriptures to our weake capacities, to vse known familiar and sensible tearmes, thereby to raise vp our conceits to some knowledge of the euerliuing God.
It is the Wisdom of the Spirit to fit the Scriptures to our weak capacities, to use known familiar and sensible terms, thereby to raise up our conceits to Some knowledge of the everliving God.
The reason is giuen Gen. 6. My spirit shall not alwaies striue with man, that is, hee would no longer reproue and admonish them, seeing they reguarded it not;
The reason is given Gen. 6. My Spirit shall not always strive with man, that is, he would no longer reprove and admonish them, seeing they regarded it not;
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she goeth forward and looketh backward, as if her neck had beene broke when shee was brought out of Sodome from that kindred and country where she had liued, from her house where she had dwelt, from her gardens, pleasure, sweet ayre, greene pastures and pleasant waters, which shee had enioyed.
she Goes forward and looks backward, as if her neck had been broke when she was brought out of Sodom from that kindred and country where she had lived, from her house where she had dwelled, from her gardens, pleasure, sweet air, green pastures and pleasant waters, which she had enjoyed.
and therefore for her disobedience vnto this command, her incredulity not giuing credit to Gods word, her curiosity in desiring to see the citty burning, her folly in pittying those that would not pitty their owne soules, her affection to that place which was lothsome to God, shee was quickly turned into a pillar of Salt, vt praestet fidelibus condimentum, as Augustine noteth;
and Therefore for her disobedience unto this command, her incredulity not giving credit to God's word, her curiosity in desiring to see the City burning, her folly in pitying those that would not pity their own Souls, her affection to that place which was loathsome to God, she was quickly turned into a pillar of Salt, vt praestet fidelibus condimentum, as Augustine notes;
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Moses sang this song, Is not this layd vp in store with me, and sealed vp among my treasures? To me belongeth vengance and recompence, their foote shall slide in due time:
Moses sang this song, Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance and recompense, their foot shall slide in due time:
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Which may serue as a terrour vnto all lingring and irresolute Christians, that put a farre off the day for wrath from them, crying out as those scoffers which walke after their owne lusts,
Which may serve as a terror unto all lingering and irresolute Christians, that put a Far off the day for wrath from them, crying out as those scoffers which walk After their own Lustiest,
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and saying, where is the promise of his comming? For since the Fathers fel asleep, al thinges continew as they were from the beginning of the creation. 2 Pe. 3. Like that euill seruant which said in his heart, My Lord delayeth his comming, and therfore smiteth his fellow seruant, eating and drinking with the drunken.
and saying, where is the promise of his coming? For since the Father's fell asleep, all things continue as they were from the beginning of the creation. 2 Pe. 3. Like that evil servant which said in his heart, My Lord delayeth his coming, and Therefore smites his fellow servant, eating and drinking with the drunken.
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Mat. 24. O did the oppressor, that Misanthropos, that Sarcophagus, Anthropophagus, Anthropomastix, the hater, whipper, & eater of men, which with the sharpnes of his talents gripeth his tenants with miserable oppression; and in his contracts plucking out the verie hearts of his creditors by an execrable defalcation of their debtes, eateth them vp like bread.
Mathew 24. O did the oppressor, that Misanthropos, that Sarcophagus, Anthropophagus, Anthropomastix, the hater, whipper, & eater of men, which with the sharpness of his Talents gripeth his tenants with miserable oppression; and in his contracts plucking out the very hearts of his creditors by an execrable defalcation of their debts, Eateth them up like bred.
But remember that the Lord is comming vnto him quickly: then should not the poore mans pledge be wrongfully witholden, the labourers hire kept back till the morning,
But Remember that the Lord is coming unto him quickly: then should not the poor men pledge be wrongfully witholden, the labourers hire kept back till the morning,
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so many Cubbards with plate, so many wardrobes with suits, so many granaries with corne by biting vsury: then would he not walke as Leuiathan in the Sea without a hooke in his nostrils,
so many Cubbards with plate, so many wardrobes with suits, so many granaries with corn by biting Usury: then would he not walk as Leviathan in the Sea without a hook in his nostrils,
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such lands and goods, as a bunch vpon a Camels backe, not suffring them to enter into the narrow gate which leadeth to Ierusalem, vnles they quickly repent.
such Lands and goods, as a bunch upon a Camels back, not suffering them to enter into the narrow gate which leads to Ierusalem, unless they quickly Repent.
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O did the Glutton remember that God is able to come quickly against him, he would not make his Church his Kitchin; gurmundizing his Chamberlain; his table, his altar; his Cooke, his Preacher; the O dours of his meate, his sacrifice; swearing, his prayer; quaffing, his repentance; & his whole life, wanton fare.
O did the Glutton Remember that God is able to come quickly against him, he would not make his Church his Kitchen; gurmundizing his Chamberlain; his table, his altar; his Cook, his Preacher; the Oh dours of his meat, his sacrifice; swearing, his prayer; quaffing, his Repentance; & his Whole life, wanton fare.
O did the Drunkard but remember this that God is ready to come quickly against him, hee would not rise early to follow strong drinkes, which trouble the head, ouerthrow the senses, cause the feete to reele, tongue to stammer, eyes to roule,
O did the Drunkard but Remember this that God is ready to come quickly against him, he would not rise early to follow strong drinks, which trouble the head, overthrow the Senses, cause the feet to reel, tongue to stammer, eyes to roll,
I confesse they are not expressed in my Text, but elswhere so manifest, that hee that runneth by the passages of holy Scripture, may read them largely described.
I confess they Are not expressed in my Text, but elsewhere so manifest, that he that Runneth by the passages of holy Scripture, may read them largely described.
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Ephesus had many backsliders in Religion, reuolting Apostataes: haue not wee the like? It would make a man amazed and ashamed, to see the zeale of the first Christians, and our coldnes;
Ephesus had many backsliders in Religion, revolting Apostates: have not we the like? It would make a man amazed and ashamed, to see the zeal of the First Christians, and our coldness;
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The people of Samosatum would not come into the Church when their good Bishop Eusebius was deptiued, and Eunomius an hereticall Bishop thrust into his place by the Arrians: None of the inhahitants eithir poore or rich, husbandman or grafter, man or woman, young or old (saith Theodoret ) would come to the Church, either to see him or confer with him.
The people of Samosatum would not come into the Church when their good Bishop Eusebius was deptiued, and Eunomius an heretical Bishop thrust into his place by the Arians: None of the inhabitants eithir poor or rich, husbandman or grafter, man or woman, young or old (Says Theodoret) would come to the Church, either to see him or confer with him.
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But how many are there now that will come to no Sermon, vnles the Preacher be some mongril temporiser, too forward to snarle at those blessed worthies, Caluin, Beza, Luther &c. Better it were for our Church,
But how many Are there now that will come to no Sermon, unless the Preacher be Some mongrel temporiser, too forward to snarl At those blessed worthies, Calvin, Beza, Luther etc. Better it were for our Church,
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But how many seeming Protestants are there, that by their silence encourage railing Rabshakees black mouthed followers of the Romish sectto disgorge lothsome contumelies against our Religion, Soueraigne, and whole estate? oftentimes speaking blasphemies, ex destinata malitia contra conscientiam, vpon prepensed malice against their owne knowledge and conscience.
But how many seeming Protestants Are there, that by their silence encourage railing Rabshakeh black mouthed followers of the Romish sectto disgorge loathsome Contumelies against our Religion, Sovereign, and Whole estate? oftentimes speaking Blasphemies, ex destinata malitia contra conscientiam, upon prepensed malice against their own knowledge and conscience.
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Iohn would not be in the same bath with Cerinthus; Polycarpus would not salute Marcion: Antiochus would not suffer Iouianus to touch him because he was an Arrian: Our owne Ridley comming to the Lady Mary, offering to preach and being reused,
John would not be in the same bath with Cerinthus; Polycarp would not salute Marcion: Antiochus would not suffer John to touch him Because he was an Arrian: Our own Ridley coming to the Lady Marry, offering to preach and being reused,
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yet entertained by some religious Courtier to diner; after hee had drunke, looking sadly, he cryed out I haue done amisse to drinke in that place where Gods word offered hath bene refused, whereas if I had remembred my duty, I ought to haue departed immediately,
yet entertained by Some religious Courtier to dinner; After he had drunk, looking sadly, he cried out I have done amiss to drink in that place where God's word offered hath be refused, whereas if I had remembered my duty, I ought to have departed immediately,
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and Protestants to conuerse with Papists, who can neuer be true to vs, being so false to God and their Prince? Comparisons would proue odious if they were further prosequuted, as they might be:
and Protestants to converse with Papists, who can never be true to us, being so false to God and their Prince? Comparisons would prove odious if they were further prosequuted, as they might be:
Ephesus had many who addicted themselues to spels and charmes and knots, called Ephesiae literae, insomuch that one Milesius at the Olympian games by the help of these conquered 30. of their valiant'st men,
Ephesus had many who addicted themselves to spells and charms and knots, called Ephesiae literae, insomuch that one Milesius At the Olympian games by the help of these conquered 30. of their valiantest men,
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but when these Sorceries were taken from him, hee fainted. Their books of these curious arts were worth 50000. peices of siluer. Act. 19.19. that is 5000. crowns as Budaeus accounteth.
but when these Sorceries were taken from him, he fainted. Their books of these curious arts were worth 50000. Pieces of silver. Act. 19.19. that is 5000. crowns as Budaeus accounteth.
Haue there beene none amongst vs so that there were not more remaining, but some mens sinnes are open before hand, going before to iudgement, and they who are yet concealed cannot be hid that wit Saul forsake the true Prophets, and runne to some Woman that hath a familiar spirit; that with Ahaziah, for a fall send to Baalzebub the God of Ekron, to enquire whether they shall recouer of this disease.
Have there been none among us so that there were not more remaining, but Some men's Sins Are open before hand, going before to judgement, and they who Are yet concealed cannot be hid that wit Saul forsake the true prophets, and run to Some Woman that hath a familiar Spirit; that with Ahaziah, for a fallen send to Baalzebub the God of Ekron, to inquire whither they shall recover of this disease.
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And wheras Philosophie teacheth that nothing can bee in intellectu, which hath not first been drawn by fantasie from common sense, yet these hold That future things which neuer came within the sense, may be comprised in the vnderstanding.
And whereas Philosophy Teaches that nothing can be in intellectu, which hath not First been drawn by fantasy from Common sense, yet these hold That future things which never Come within the sense, may be comprised in the understanding.
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2. Esd yet these will professe to put a period vnto our liues, when our dayes are determined, our monthes numbred, our bounds appointed which wee cannot passe, onely in Gods hand.
2. Esd yet these will profess to put a Period unto our lives, when our days Are determined, our months numbered, our bounds appointed which we cannot pass, only in God's hand.
Iob. 14. So detestable were these to the old Christians that they were adorned with this title Incantamentorum oppugnatores, oppugners of all kinds of sorcerie;
Job 14. So detestable were these to the old Christians that they were adorned with this title Incantamentorum oppugnatores, oppugners of all Kinds of sorcery;
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as the Kings and Queenes of our realmes are called Defendors of the faith. I leaue our Starre-gazers, which seem to find vnder the Moone vnconstant friends; vnder Mercury, chast men borne; vnder Venus, lustfull wantons; vnder Sol, honourable preferments; vnder Mars, valiant Soldiers; vnder Iupiter quick-spirited students;
as the Kings and Queens of our Realms Are called Defendors of the faith. I leave our Star-gazers, which seem to find under the Moon unconstant Friends; under Mercury, chaste men born; under Venus, lustful wantons; under Sol, honourable preferments; under Mars, valiant Soldiers; under Iupiter quick-spirited Students;
when two children were born in the same moment vnder one roofe, and yet so much difference to bee betwixt them, that the one was by a custome of the Country to bee slaue to the other.
when two children were born in the same moment under one roof, and yet so much difference to be betwixt them, that the one was by a custom of the Country to be slave to the other.
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And Clement inueighed bitterly against those, which ascribed to Andromeda banishment, to Orion an influence of hunting, to Canopus a desire to fish, to Medusas starre sudden death, &c. But I remember Tertullians opinion, De Astrologis ne loguendum quidem esse, That wee should not so much as speake of Astrologers; because they honour Idols;
And Clement inveighed bitterly against those, which ascribed to andromeda banishment, to Orion an influence of hunting, to Canopus a desire to Fish, to Medusas star sudden death, etc. But I Remember Tertullia's opinion, De Astrologis ne loguendum quidem esse, That we should not so much as speak of Astrologers; Because they honour Idols;
and therefore saith hee, eadem poena exitii & discipulis & Magistris, there is one penalty of destruction prouided both for the schollers and the Masters;
and Therefore Says he, Same poena exitii & discipulis & Magistris, there is one penalty of destruction provided both for the Scholars and the Masters;
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I pitty such, as Cambises did himselfe, of whom Eusebius testifieth, Cambisen poenituit malcuolis, Magorum vocibus tam facilè fuisse persuasum, Hee repented that hee had suffered himselfe so easily to be perswaded by these seducers.
I pity such, as Cambyses did himself, of whom Eusebius Testifieth, Cambisen poenituit malcuolis, Magorum vocibus tam facilè Fuisse Persuasum, He repented that he had suffered himself so Easily to be persuaded by these seducers.
as the Ephesians were to leaue Saint Paul; who when he had told them, Ye shall see my face no more, they all wept sore, and fell on his neck and kissed him.
as the Ephesians were to leave Saint Paul; who when he had told them, You shall see my face no more, they all wept soar, and fell on his neck and kissed him.
Many such Prophets and men of God are amongst vs, who with praying, preaching, weeping and watching, labour to doe the workes of Euangelists, and to prepare vs quickly for the Lord,
Many such prophets and men of God Are among us, who with praying, preaching, weeping and watching, labour to do the works of Evangelists, and to prepare us quickly for the Lord,
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2. Co. 7. renewed and reformed affections? It is not enough to repent for grosse sinnes, adulteries, theft, drunkennesse, &c. but wee must repent for the want of grace as of the knowledge and loue and feare of God, of brotherly loue, and the decay of any grace bee it neuer so little.
2. Co. 7. renewed and reformed affections? It is not enough to Repent for gross Sins, adulteries, theft, Drunkenness, etc. but we must Repent for the want of grace as of the knowledge and love and Fear of God, of brotherly love, and the decay of any grace be it never so little.
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I charge thee therefore, (blessed Christian) before God and the Lord Iesus Christ who shall iudge the quick and the dead at his appearing, and Kingdome, Bee not deceiued, God is not mocked.
I charge thee Therefore, (blessed Christian) before God and the Lord Iesus christ who shall judge the quick and the dead At his appearing, and Kingdom, be not deceived, God is not mocked.
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I appeale vnto thine owne soule, whether thou hast not had sometimes a purpose to repent, seeing others liue religiously, and dye peaceably, hearing so many calles, tasting so many mercies of God.
I appeal unto thine own soul, whither thou hast not had sometime a purpose to Repent, seeing Others live religiously, and die peaceably, hearing so many calls, tasting so many Mercies of God.
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Ps. 119. to doe as Peter, as soon as the Cock crew, hee went out and wept bitterly. Mat. 26. Then wee should preuent the euill day, which suddainely may else ouertake vs. Then wee should haue our lamps ready, whensoeuer the Bridegroome passeth by vs:
Ps. 119. to doe as Peter, as soon as the Cock crew, he went out and wept bitterly. Mathew 26. Then we should prevent the evil day, which suddenly may Else overtake us Then we should have our lamps ready, whensoever the Bridegroom passes by us:
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then wee should bee furnished with wedding garments, when the maister of the feast commeth to take notice of vs. God commands this, Reason directeth to it,
then we should be furnished with wedding garments, when the master of the feast comes to take notice of us God commands this, Reason directeth to it,
Shall Seneca call our whole life a pennance, and wee bestow no time in repentance? Shall that testimony bee giuen of vs which Lactantius gaue of Greece:
Shall Senecca call our Whole life a penance, and we bestow no time in Repentance? Shall that testimony be given of us which Lactantius gave of Greece:
Shall wee be ready to receaue so many grosse Medicines, bitter pills, violent potions, cuttings, cauterizings & launcings of the flesh, to be freed from a bodily disease, and vse no helps to be eased of our foule sinnes? The Heathen could tell vs, that no man was too old to learne those things which concerned the health of the minde.
Shall we be ready to receive so many gross Medicines, bitter pills, violent potions, cuttings, cauterizings & lancings of the Flesh, to be freed from a bodily disease, and use no helps to be eased of our foul Sins? The Heathen could tell us, that no man was too old to Learn those things which concerned the health of the mind.
Christ Iesus raised Lazarus out of his graue, after hee had laine so long that hee stunke, and therefore can raise vs out of the graue of sin, though wee seeme past recouery.
christ Iesus raised Lazarus out of his graven, After he had lain so long that he stunk, and Therefore can raise us out of the graven of since, though we seem passed recovery.
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The first degree of happinesse is not to sin, (a thing which no man can chalenge) but the second degree is to confesse our sinnes and bee sorry for them.
The First degree of happiness is not to since, (a thing which no man can challenge) but the second degree is to confess our Sins and be sorry for them.
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Despaire for sinne, is worse then sinne it selfe. But let our conuersion bee speedy. True Repentance can neuer be too late, yet late repentance is seldome true.
Despair for sin, is Worse then sin it self. But let our conversion be speedy. True Repentance can never be too late, yet late Repentance is seldom true.
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the infinitenesse of our sinnes, shortnesse of our life, small number of those that shall bee saued, ioyes of heauen and torments of hell; are motiues:
the infiniteness of our Sins, shortness of our life, small number of those that shall be saved, Joys of heaven and torments of hell; Are motives:
and if these preuaile not, our Church must fall as it is threatened to Ephesus, in Gods visitation, And wil remoue thy Candlestick out of his place, except thou repent.
and if these prevail not, our Church must fallen as it is threatened to Ephesus, in God's Visitation, And will remove thy Candlestick out of his place, except thou Repent.
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The Church of God is compared to many things in holy Scripture, to a house 1. Ti. 3. to a Body Ep. 1. to a field, Mat. 13. to a net, v. 47. to ten Virgins, Mat. 25. and heere to a Candlestick. So it is expounded in 20. v. c. 1. The seauen Candlestickes which thou sawest are the seauen Churches. God threatning to remoue the Church.
The Church of God is compared to many things in holy Scripture, to a house 1. Ti. 3. to a Body Epistle 1. to a field, Mathew 13. to a net, v. 47. to ten Virgins, Mathew 25. and Here to a Candlestick. So it is expounded in 20. v. c. 1. The seauen Candlesticks which thou Sawest Are the seauen Churches. God threatening to remove the Church.
so that here I must land and fasten vpon this note, That the taking away of the Ministry and preaching of the word is the greatest plague that can befall any. The reasons are well knowne.
so that Here I must land and fasten upon this note, That the taking away of the Ministry and preaching of the word is the greatest plague that can befall any. The Reasons Are well known.
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Therefore vpon Aarons robe there were golden Bells, signifying the preaching of the Gospell; and Pomegranates, signifying the sweete sauour of Christs death.
Therefore upon Aaron's robe there were golden Bells', signifying the preaching of the Gospel; and Pomegranates, signifying the sweet savour of Christ death.
then firing of townes, ruinating of houses, rauishing of wiues and daughters, dashing of Infants against the stones in the streetes, pulling out the eyes from the heads,
then firing of Towns, ruinating of houses, ravishing of wives and daughters, dashing of Infants against the stones in the streets, pulling out the eyes from the Heads,
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Iehoiada a Priest, marrying Iehoshabeath the daughter of King Iehoram, the sister of King Ahaziah 2. Ch. 22. Thus Ioash the King of Israell came downe in person to visit sick Elisha, and wept ouer his face, saying, O my father, my father, the Chariot of Israell, and the horsmer thereof. 2 Ki. 13. In the new Testament wee find many Possessors of lands and houses, selling them,
Jehoiada a Priest, marrying Jehoshabeath the daughter of King Jehoram, the sister of King Ahaziah 2. Christ 22. Thus Joash the King of Israel Come down in person to visit sick Elisha, and wept over his face, saying, Oh my father, my father, the Chariot of Israel, and the horsmer thereof. 2 Ki. 13. In the new Testament we find many Possessors' of Lands and houses, selling them,
Ac. 8. Cornetius a deuout liberall Martialist, falling downe at the feet of Peter. Aect. 10. The chiefe women in Thessalonica, consorting with Paul and Barnabas. Ac. 17. The Galathians receiuing S. Paul as an Angell of God,
Ac. 8. Cornelius a devout liberal Martialist, falling down At the feet of Peter. Aect. 10. The chief women in Thessalonica, consorting with Paul and Barnabas. Ac. 17. The Galatians receiving S. Paul as an Angel of God,
euen as Christ Iesus. Gal. 4.14. Ecclesiasticall stories abound in examples of Valentinian, so reuerencing Ambrose, that seeing him in his sicknes come vnto him, salutem sibi quandam venturam arbitrabatur, he thought he saw health it self comming vnto him;
even as christ Iesus. Gal. 4.14. Ecclesiastical stories abound in Examples of Valentinian, so reverencing Ambrose, that seeing him in his sickness come unto him, salutem sibi quandam venturam arbitrabatur, he Thought he saw health it self coming unto him;
of Constantine, kissing that eye of Paphnutius, a Bishop of Thebes, which had loft light by the violence of the Arrians: of that noble Earle Terentius, who hauing obtained a great victory,
of Constantine, kissing that eye of Paphnutius, a Bishop of Thebes, which had loft Light by the violence of the Arians: of that noble Earl Terentius, who having obtained a great victory,
and being bidden of the Emperour Constantius to aske what he would, Templum petiit pro orthodoxis, he asked to haue the Church restored to the orthodoxall teachers.
and being bidden of the Emperor Constantius to ask what he would, Templum petiit Pro Orthodoxies, he asked to have the Church restored to the orthodoxal Teachers.
I omit how much others haue beene honoured, Hilarius at Arles, Paulinus at Nola, Cyrill at Alexandria, Chrysostom at Constantinople, Augustine at Happo, Ambrose at Millan, Cyprian at Carthage:
I omit how much Others have been honoured, Hilary At Arles, Paulinus At Nola, Cyril At Alexandria, Chrysostom At Constantinople, Augustine At Happo, Ambrose At Milan, Cyprian At Carthage:
setting lock and key vpon the Scriptures, that the laity may not come in, marking them with a Noli me tangere; calling the Comonalty Swine, and a rude people,
setting lock and key upon the Scriptures, that the laity may not come in, marking them with a Noli me tangere; calling the Commonalty Swine, and a rude people,
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Ioh. 7. And as the Spartans enacted, that none should walke by night with Lanthorne, Torch, or any light, so haue they forbidden this which is a lampe vnto the feet,
John 7. And as the Spartans enacted, that none should walk by night with Lanthorn, Torch, or any Light, so have they forbidden this which is a lamp unto the feet,
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and a light vnto the path, least the peoples vnderstanding might proue the discouerie of those errors, wherewith before they were by their own ignorance mizled, or by their blinde guides misse-led. I appeale to ancient customes.
and a Light unto the path, lest the peoples understanding might prove the discovery of those errors, wherewith before they were by their own ignorance mizled, or by their blind guides miss-led. I appeal to ancient customs.
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Why then did Vlphilas Bishop translate the Scriptures into the Gottish tongue, that the Barbarians might learne them? S. Ierom into the Sclauonian language? S. Chrysostom into the Armenian? Why did Origen labour so much in his Exaplus? not to search those of Aquila, Symmachus, Theodetion, and Eucian a Martyr? Why did S. Austen commend this, the translation from one tongue into diuers languages as a guide vnto saluation? why did Macrina, Basils nurse, teach him the Scripture of a child? Paula set her Maids to read the Scriptures? Why did S. Iohn dedicate his second Epistle to the elect Lady? It were impious to thinke that he would send her a letter which she might not read.
Why then did Ulphilas Bishop translate the Scriptures into the Gottish tongue, that the Barbarians might Learn them? S. Jerom into the Sclavonian language? S. Chrysostom into the Armenian? Why did Origen labour so much in his Exaplus? not to search those of Aquila, Symmachus, Theodetion, and Eucian a Martyr? Why did S. Austen commend this, the Translation from one tongue into diverse languages as a guide unto salvation? why did Macrina, Basils nurse, teach him the Scripture of a child? Paula Set her Maids to read the Scriptures? Why did S. John dedicate his second Epistle to the elect Lady? It were impious to think that he would send her a Letter which she might not read.
when Antichrist, with his Pompe, and his followers with the brightnes of earthly and carnall glory, had daseled the peoples eyes that they could not see truth from error:
when Antichrist, with his Pomp, and his followers with the brightness of earthly and carnal glory, had dazzled the peoples eyes that they could not see truth from error:
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Many golden vessels haue bene taken from the Lords table, to furnish priuate houses. Many great barnes haue bene filled, and bords maintained, with the tiths of the Church:
Many golden vessels have be taken from the lords table, to furnish private houses. Many great Barns have be filled, and boards maintained, with the tiths of the Church:
Had not the Doners ius proprietatis, power to make such donations? had not Princes in those times ius domini, power to allow such? Had not the lawes ius determinationis power to fasten these by their determinations? When they were taken from the Church, the Cormorant and the Bitterne haue possessed them, the Owle and the Rauen haue dwelt there, there haue bene the line of confusion, and stones of emptines:
Had not the Doners Just proprietatis, power to make such donations? had not Princes in those times Just domini, power to allow such? Had not the laws Just determinationis power to fasten these by their determinations? When they were taken from the Church, the Cormorant and the Bitterne have possessed them, the Owl and the Raven have dwelled there, there have be the line of confusion, and stones of emptiness:
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yea the remaining reliques of those goodly walls haue beene dig'd vp with the bones of the founders. If the sinnes of some haue brought such a iudgement vpon some Church houses, what shal become of many which turne Bethel into Beth•uen, Gods house into a house of vanity? taking the bread of Prophets & Prophets Children, to maintaine their owne pompe & feed their horses, haukes, hounds, & much worse creatures.
yea the remaining Relics of those goodly walls have been dug up with the bones of the founders. If the Sins of Some have brought such a judgement upon Some Church houses, what shall become of many which turn Bethel into Beth•uen, God's house into a house of vanity? taking the bred of prophets & prophets Children, to maintain their own pomp & feed their Horses, hawks, hounds, & much Worse creatures.
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I would to God these would remember Balthasars end, who prophaning the vessels of the Temple, saw such a hand writing vpon the wall, that his countenance was changed, his thoughts troubled him, the ioynts of his loynes were loosed, his knees smote one against the other,
I would to God these would Remember Balthasars end, who profaning the vessels of the Temple, saw such a hand writing upon the wall, that his countenance was changed, his thoughts troubled him, the Joints of his loins were loosed, his knees smote one against the other,
Da. 5. or Antiochus vpon his death bed, confessing this to be the occasion of al his misery. 1 Mac. 6. or Heliodorus whipt by Angels for it. 2. Mac. 3 Or Iuliau wounded to death with an arrow from heauen, for robbing Churches;
Da. 5. or Antiochus upon his death Bed, confessing this to be the occasion of all his misery. 1 Mac. 6. or Heliodorus whipped by Angels for it. 2. Mac. 3 Or Iuliau wounded to death with an arrow from heaven, for robbing Churches;
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When I name Iudas, I must remember another thiefe in our Candle and Candlesticke, the Simoniacall Patron, which will not part with that portion which is due vnto the Sonnes of Leui, and commited vnto them, as the golden Apple was vnto •aris, with DETVR DIGNIORI, let the worthier haue it, Valesse with Iudas they couenant for a price beforehand;
When I name Iudas, I must Remember Another thief in our Candle and Candlestick, the Simoniacal Patron, which will not part with that portion which is due unto the Sons of Levi, and committed unto them, as the golden Apple was unto •aris, with DETVR DIGNIORI, let the Worthier have it, Valesse with Iudas they Covenant for a price beforehand;
neuer regarding the excellency and aboundance of a mans learning, the soundnesse of his saith, the vprightnesse of his conscience, the integrity of his conuersation, the •••kenes of his spirit, the discreetnesse of his behauiour, & efficacy of his Preaching, but had rather feele their paiment of gold, then heare their preaching of the Gospel; preferring the gaine of their purses before the gaining of the soules of their bretheren vnto Christ Iesus, turning patronage into pillage, and trust into trechery, presenting Magus vnto Balaam: so that though he be as stupid as Philips Asse in Plutorch, yet it he be loaden with gold, he shall be admitted and commended for a man of gifts; howsoeuer the old law appointed the necke of an Asse to be broke.
never regarding the excellency and abundance of a men learning, the soundness of his Says, the uprightness of his conscience, the integrity of his Conversation, the •••kenes of his Spirit, the discreetness of his behaviour, & efficacy of his Preaching, but had rather feel their payment of gold, then hear their preaching of the Gospel; preferring the gain of their purses before the gaining of the Souls of their brethren unto christ Iesus, turning patronage into pillage, and trust into treachery, presenting Magus unto balaam: so that though he be as stupid as Philips Ass in Plutorch, yet it he be loaded with gold, he shall be admitted and commended for a man of Gifts; howsoever the old law appointed the neck of an Ass to be broke.
like the flattering Priest of Iupiter, who when Alexander the great came to the Oracle, saluted him by the name of Iupiters sonne, and all to get some great rew ard.
like the flattering Priest of Iupiter, who when Alexander the great Come to the Oracle, saluted him by the name of Iupiters son, and all to get Some great rew ard.
But if your glory were as great as that of Rome, when Cyneas the Epirote reported that he had seene so many Kings as Citizens; though the number of your city hath sometimes beene found (and now runneth numberlesse) aboue eight hundreth thousand liuing soules;
But if your glory were as great as that of Room, when Cynias the Epirote reported that he had seen so many Kings as Citizens; though the number of your City hath sometime been found (and now Runneth numberless) above eight Hundredth thousand living Souls;
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if you suffer many rorers to sweare away all reproofes, and drinke away the chidings of their own conscience: if you suffer painted Iezabels to drawe the eyes,
if you suffer many rorers to swear away all reproofs, and drink away the chidings of their own conscience: if you suffer painted Iezabels to draw the eyes,
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and chain the hearts of many vnto them by their witchcrafts: if you suffer young Gallants to be more forward for the flesh then the Spirit, being borne to great possessions, but like ripe figtrees full of fruite growing ouer deepe waters are eaten by the Iayes, so the hopes and meanes of these to be blasted and consumed by byting Vsuters, inticing Dalilaes, and cozening Cheaters, till they become sports and subiects for Theaters; if you suffer many conscience cauterized foolish Atheists to scoffe at the Gospell, violently extinguishing to themselues the Sunne-light of the Scriptures, Moone-light of the creature,
and chain the hearts of many unto them by their witchcrafts: if you suffer young Gallants to be more forward for the Flesh then the Spirit, being born to great possessions, but like ripe figtrees full of fruit growing over deep waters Are eaten by the Jays, so the hope's and means of these to be blasted and consumed by biting Vsuters, enticing Delilah, and cozening Cheaters, till they become sports and Subjects for Theaters; if you suffer many conscience cauterized foolish Atheists to scoff At the Gospel, violently extinguishing to themselves the Sunlight of the Scriptures, Moonlight of the creature,
If you suffer prophaine Neuters to weare Gods liuery, and serue the Dinell, to be as mutable as Proteus, as changeable as the Camelion, one day a Protestant, another day a Papist, resoluing like Denton, in King Edwards daies a true Professour, but in Q. Maries dayes crying, I CANNOT BVRNE, For which God so followed him, that shortly after his house was fired,
If you suffer Profane Neuters to wear God's livery, and serve the Dinell, to be as mutable as Proteus, as changeable as the Chameleon, one day a Protestant, Another day a Papist, resolving like Denton, in King Edwards days a true Professor, but in Q. Mary's days crying, I CANNOT BURN, For which God so followed him, that shortly After his house was fired,
If you suffer blood-thirsty Papists, those vndermining Foxes, to haue not onely foueas, but fonentes, their holes, but friends and fautors, and more Idolatrous abhominable Masses in some Prisons, then there are sermons in some Churches, God must come against you quickly and remoue his Candlestick.
If you suffer bloodthirsty Papists, those undermining Foxes, to have not only foueas, but fonentes, their holes, but Friends and fautors, and more Idolatrous abominable Masses in Some Prisons, then there Are Sermons in Some Churches, God must come against you quickly and remove his Candlestick.
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I remember that of Lipsius, Ipsa clementia est, in desparate malos non esse clementem, It is good clemencie, not to shew any clemencie vnto those that are desperately euill.
I Remember that of Lipsius, Ipsa Clementia est, in desperate Malos non esse clementem, It is good clemency, not to show any clemency unto those that Are desperately evil.
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I am now his Ambassadour, and were I before the greatest Monarch of the world, my resolution should be as that of Ambrose to Theodosius, Neque Imperiale est dicendi libertatem negare.
I am now his Ambassador, and were I before the greatest Monarch of the world, my resolution should be as that of Ambrose to Theodosius, Neque Imperiale est dicendi libertatem negare.
Right Honourable Magistrate of this honoured and admired Citty, who sit at the sterne of this common wealth, whose breast is like an Ocean, whereinto all the cares of priuate men empty themselues, except you protect with Gods sword the seruice of God, except you put to death the deadly and crying sinnes which liue in this Citty, except (like those good seruants of the great King) you sometimes walke the streets, and many idle and irreligious corners, compelling the obstinate, our Candlestick must be remoued, God will come against you quickly.
Right Honourable Magistrate of this honoured and admired city, who fit At the stern of this Common wealth, whose breast is like an Ocean, whereinto all the Cares of private men empty themselves, except you Pact with God's sword the service of God, except you put to death the deadly and crying Sins which live in this city, except (like those good Servants of the great King) you sometime walk the streets, and many idle and irreligious corners, compelling the obstinate, our Candlestick must be removed, God will come against you quickly.
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You Angels and Ambassadours of the Lord, Messengers and Ministers of my God, except you crye aloud against sin, strengthen the diseased, heale that which is sicke, bind vp that which is broken, bring againe that which hath bene driuen away, and seeke that which hath beene lost;
You Angels and ambassadors of the Lord, Messengers and Ministers of my God, except you cry aloud against since, strengthen the diseased, heal that which is sick, bind up that which is broken, bring again that which hath be driven away, and seek that which hath been lost;
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except you passe your time as Ambrose did, who spent his life either in reading, or meditating, or praying, or conferring, or counselling, or comforting, or writing, or preaching, Our Candlestick must be remoued, God will come against you quickly.
except you pass your time as Ambrose did, who spent his life either in reading, or meditating, or praying, or conferring, or counseling, or comforting, or writing, or preaching, Our Candlestick must be removed, God will come against you quickly.
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Let me remember you, aged and gray-headed Fathers, whose yeares haue taught you experience for the world, and you professe that you haue knowne God from the beginning, thinke vppon your latter end.
Let me Remember you, aged and Gray-headed Father's, whose Years have taught you experience for the world, and you profess that you have known God from the beginning, think upon your latter end.
while the Lord woeth vs, as hee did Ephraim and Iuda, O England what shall I doe vnto thee? O London how shall I entreat thee? Let vs embrace the riches of his mercifull call:
while the Lord woeth us, as he did Ephraim and Iuda, Oh England what shall I do unto thee? O London how shall I entreat thee? Let us embrace the riches of his merciful call:
Let euery one apply that vnto his owne soule, which is spoken vnto the Angell of the Church in Sardis: Remember how thou hast receiued and heard, and hold fast and repent.
Let every one apply that unto his own soul, which is spoken unto the Angel of the Church in Sardis: remember how thou hast received and herd, and hold fast and Repent.
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Euseb. in Chronic, Pausan. as •n Achaicis. Chris. praes. ad Ephes. To. •. conc Eph. c. 27. in Ep. ad cler. Constantinop. Lucian de Morteperegr.
Eusebius in Chronic, Pausan as •n Achaicis. Chris. Praes. ad Ephesians To. •. Conc Ephesians c. 27. in Epistle ad Clerk. Constantinople. Lucian de Morteperegr.
L. cum de lege ff de proba. & Gloss. Ibid. Coll. Ratisp. Anno 1601. habitum Mat. 12.3. Mat. 15.3.4. Aug. 10.9. de Catachs. c 4. p. c. 75. Edit. Ba. 1529. Cypr. Ep. l. 2. Ep. 1. ad Steph. p. 42. Ed t. Bas. 15 30. Just. Mart. Apol. 2. Tertull. cont Marcion. l. 1. & 4. Amb. de Sacr. Cyrill. in Mystagogitis Alexa. 4. q 8. m. 2. Art. 1. Bo••u. quem refe•t Ouand. q. d. 1• pr•••.
L. cum de lege ff de proba. & Gloss. Ibid Coll. Ratisp. Anno 1601. habitum Mathew 12.3. Mathew 15.3.4. Aug. 10.9. de Catachs. c 4. p. c. 75. Edit. Ba. 1529. Cyprus Epistle l. 2. Epistle 1. and Stephen p. 42. Ed tO. Bas. 15 30. Just. Mart. Apollinarian 2. Tertul contentedly Marcion. l. 1. & 4. Ambassadors de Sacred Cyril. in Mystagogitis Alexa. 4. q 8. m. 2. Art. 1. Bo••u. Whom refe•t Ouand. q. worser. 1• pr•••.
