Londons warning by Laodicea's luke-warmnesse. Or A sermon preached at Paules-crosse, the 10. of October, 1613 Being the first Sunday in tearme. By Sampson Price, Mr. of Arts, of Exeter-Colledge; and preacher to the cittie of Oxford.
LONDONS WARNING BY Laodicea's Luke-warmnesse. Lord Iesus begin and end. REVEL. 3.15.16. I know thy workes, that thou art neyther colde nor hot, I would thou wert cold or hot.
LONDONS WARNING BY Laodicea's Lukewarmness. Lord Iesus begin and end. REVEL. 3.15.16. I know thy works, that thou art neither cold nor hight, I would thou Wertenberg cold or hight.
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WHen S. Iohn, the best beloued of the Disciples, had pleaded his cause before Domitian, that cruell Emperour, at Rome, and miraculously escaped out of the Caldron of boyling Oyle, he was banished into the Ile of Pathmos; whence, he wrote this Apocalypse, where vsing many zealous Prayers, and pouring forth bitter teares, which are the best weapons of Christians, hee receiued much gracious content from aboue,
WHen S. John, the best Beloved of the Disciples, had pleaded his cause before Domitian, that cruel Emperor, At Room, and miraculously escaped out of the Caldron of boiling Oil, he was banished into the I'll of Patmos; whence, he wrote this Apocalypse, where using many zealous Prayers, and pouring forth bitter tears, which Are the best weapons of Christians, he received much gracious content from above,
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and the Earth refusing him, Heauen embraced him. That as Dauid flying from Saul found a Kingdome, 1 Sam. 24.20. Elias from Iezabel an Angell to feed him, 1 King. 19.5. Paul from the Damascens, spirituall Brethren to comfort him, Act. 9.27.
and the Earth refusing him, Heaven embraced him. That as David flying from Saul found a Kingdom, 1 Sam. 24.20. Elias from Jezebel an Angel to feed him, 1 King. 19.5. Paul from the Damascens, spiritual Brothers to Comfort him, Act. 9.27.
to Iaacob in the field, Gen. 28. to Ioseph in the stocks, Gen. 40. to Moses in Midian, Ex. 3. to Ieremy in the Prison, Ier. 38. to Daniel in Babylon, Dan. 2. and to the Apostle Peter in the house of a Tanner, Act. 10. reuealeth to this our Euangelist, Apostle, Prophet, rapt vp in the Spirit, strange things, which were to be done. The will of God being reuealed, it must be opened to the seauen Churches of Asia, which were,
to Jacob in the field, Gen. 28. to Ioseph in the stocks, Gen. 40. to Moses in Midian, Ex. 3. to Ieremy in the Prison, Jeremiah 38. to daniel in Babylon, Dan. 2. and to the Apostle Peter in the house of a Tanner, Act. 10. Revealeth to this our Evangelist, Apostle, Prophet, rapt up in the Spirit, strange things, which were to be done. The will of God being revealed, it must be opened to the seauen Churches of Asia, which were,
like Dauids Worthyes, more excellent then all others, 1 Ch: 12.14 and of which Iohn had the gouernment after Paul: but now, some had lost their first loue;
like David Worthies, more excellent then all Others, 1 Changed: 12.14 and of which John had the government After Paul: but now, Some had lost their First love;
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when they were dead: many of them were neyther cold nor hot, but proued falling Stars. This is the accusation of Laodicea, and therefore it is reprehended by Iohn, and threatned by Christ, seruing,
when they were dead: many of them were neither cold nor hight, but proved falling Stars. This is the accusation of Laodicea, and Therefore it is reprehended by John, and threatened by christ, serving,
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I know thy workes. ] This whole Booke hath beene much regarded of the Ancients: S. Ierome concluded that it had as many mysteries as words. Dionisius Alexandrinus, confessed hee vnderstood it not,
I know thy works. ] This Whole Book hath been much regarded of the Ancients: S. Jerome concluded that it had as many Mysteres as words. Dionysius Alexandrian, confessed he understood it not,
Rupertus, compared it to the Land of Promise, which the proud slandred, but the humble praysed. Arias Montanus, after 30. yeeres study of it, said it was obscure vnto him, had hee not beene extraordinarily illuminated: but now the Booke is vnsealed, as you may read, c. 22. v. 10. It is not here as in the quadrature of a circle which may be knowne, but the way is not yet found out: for the time is at hand when all things fore-told here, shall be fulfilled; this being a perfect Ecclesiasticall story, from S. Iohn to the end of the world, of all materiall things in the Church. His Phrase is Propheticall, his Method Logicall. He was Legatus à latere to Christ, one of his generall Ambassadours, and leaned on Iesus bosome.
Rupert, compared it to the Land of Promise, which the proud slandered, but the humble praised. Arias Montanus, After 30. Years study of it, said it was Obscure unto him, had he not been extraordinarily illuminated: but now the Book is unsealed, as you may read, c. 22. v. 10. It is not Here as in the quadrature of a circle which may be known, but the Way is not yet found out: for the time is At hand when all things foretold Here, shall be fulfilled; this being a perfect Ecclesiastical story, from S. John to the end of the world, of all material things in the Church. His Phrase is Prophetical, his Method Logical. He was Legatus à later to christ, one of his general ambassadors, and leaned on Iesus bosom.
Hee had kept a long vacation in his solitary Pilgrimage, and seeing many dangers neare, hee forewarneth the Churches. The mystery of iniquity began then to worke.
He had kept a long vacation in his solitary Pilgrimage, and seeing many dangers near, he forewarneth the Churches. The mystery of iniquity began then to work.
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which, when S. Iohn perceineth, he directed these familiar Epistles to encourage all ages to be zealous in the worke of the Lord, for he knoweth all their workes.
which, when S. John perceineth, he directed these familiar Epistles to encourage all ages to be zealous in the work of the Lord, for he Knoweth all their works.
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hard speeches, rough countenance, a strong tempest of words, but an hidden spirit of tendernes and louing kindnesse, proceeding from a mercifull Sauiour, who knew that vnlesse they were toucht to the quicke, till blood were drawne, they would not be moued. The Pastor was first to be blamed, whose name,
hard Speeches, rough countenance, a strong tempest of words, but an hidden Spirit of tenderness and loving kindness, proceeding from a merciful Saviour, who knew that unless they were touched to the quick, till blood were drawn, they would not be moved. The Pastor was First to be blamed, whose name,
nay, commeth himselfe, and standeth, and knocketh, and speaketh to all, speaking to their Angell. O magna multitude dulcedinis Dei, as Cassianus cryeth out:
nay, comes himself, and Stands, and knocketh, and speaks to all, speaking to their Angel. O Magna multitude dulcedinis Dei, as Cassian Cries out:
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[ I know. ] Wherein, let no man wonder that I the meanest and vnworthiest of Gods messengers, haue chosen so thundring a Text: for beloued, silence can not breake the dead sleepe of sinne; softnesse of voyce can not pierce the heauy eares of this dull age;
[ I know. ] Wherein, let no man wonder that I the Meanest and Unworthiest of God's messengers, have chosen so thundering a Text: for Beloved, silence can not break the dead sleep of sin; softness of voice can not pierce the heavy ears of this dull age;
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or natures shame, his apparell. The most, eyther like Pharaoh, glory in their obstinacy; or like Achitophel, in their pollicie, or like Tertullus, in their cloquence; or like Nabuchad-nezzar in their building; or like Zenacherib in their greatnesse; or like Goliah in their strength; or like Rehoboam in their birth; or like the Pharisees in their knowledge; or like the Gibeonites in their craft. All these, and many other, are but bitter sweets, gliding shaddowes, gaudy toyes: yea, dung, in respect of good things: for which many hazard bodyes and soules, but they haue no courage for the trueth. All these may be rouzed vp by this threatning to Laodicea, which neglected Religion, and followed other things; and this is the ayme of my Text, being a taxe of the whole world, which is set on mischiefe, toward the end, especially of those whose life is a Corban of vniust guiles and wicked gains,
or nature's shame, his apparel. The most, either like Pharaoh, glory in their obstinacy; or like Ahithophel, in their policy, or like Tertullus, in their eloquence; or like Nebuchadnezzar in their building; or like Sennacherib in their greatness; or like Goliath in their strength; or like Rehoboam in their birth; or like the Pharisees in their knowledge; or like the Gibeonites in their craft. All these, and many other, Are but bitter sweets, gliding shadows, gaudy toys: yea, dung, in respect of good things: for which many hazard bodies and Souls, but they have no courage for the truth. All these may be roused up by this threatening to Laodicea, which neglected Religion, and followed other things; and this is the aim of my Text, being a Tax of the Whole world, which is Set on mischief, towards the end, especially of those whose life is a Corban of unjust guiles and wicked gains,
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as also, of all those who are like Salamanders, neuer liuing well but when they are in the fire of contention: who like Shemei while they seeke their seruant, riches, & serue Mammon, loose their best master, God: who haue good tongues, but the vse them to deceit; good wits, they vse them to defend errours; strong armes to murther;
as also, of all those who Are like Salamanders, never living well but when they Are in the fire of contention: who like Shimei while they seek their servant, riches, & serve Mammon, lose their best master, God: who have good tongues, but the use them to deceit; good wits, they use them to defend errors; strong arms to murder;
Thus the forehead of sinne hath lost the blush of shame; the score reacheth from the East to the West, the cry of our wickednesse hath pierced the Clouds, the height of iniquitie is come to the top,
Thus the forehead of sin hath lost the blush of shame; the score reaches from the East to the West, the cry of our wickedness hath pierced the Clouds, the height of iniquity is come to the top,
and the fruits thereof are ripe: a dead coldnesse hath striken the hearts of many, hauing left them nothing but the bodies of men and visors of Christians:
and the fruits thereof Are ripe: a dead coldness hath stricken the hearts of many, having left them nothing but the bodies of men and visors of Christians:
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Neuer was there more plenty of the Gospel amongst vs, yet neuer were men more vnthankefull & fruitlesse then many of vs. In regard whereof, I haue thought this the fittest portion of Scripture that I could propose to you all.
Never was there more plenty of the Gospel among us, yet never were men more unthankful & fruitless then many of us In regard whereof, I have Thought this the Fittest portion of Scripture that I could propose to you all.
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] Which he wisheth not simply that they were enemies vnto him, but in respect of that state of luke-warmnesse, in which they were, because sooner they would come to Christ if they trusted not in themselues.
] Which he wishes not simply that they were enemies unto him, but in respect of that state of lukewarmness, in which they were, Because sooner they would come to christ if they trusted not in themselves.
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neither the acknowledgement of thine offences, that by the feare of hell and repentance thou mighst be drawne to good works, as Ambrose vpon the words.
neither the acknowledgement of thine offences, that by the Fear of hell and Repentance thou mighst be drawn to good works, as Ambrose upon the words.
] It is an allusion to the nature of luke-warme water, which being drunke, easily procureth vomit; so our sins (saith Aretius ) cause Christ to cast vs away.
] It is an allusion to the nature of lukewarm water, which being drunk, Easily procureth vomit; so our Sins (Says Aretius) cause christ to cast us away.
[ I know. ] The summe of which Text of Scripture is, that the wicked Hypocrites shal be excommunicate from the true Christians, as August de Ancona noteth,
[ I know. ] The sum of which Text of Scripture is, that the wicked Hypocrites shall be excommunicate from the true Christians, as August de Ancona notes,
or as Conradus Graserus: this is one of the beginnings of the infections of Antichristianisme. You may call it the Worlds warning, or Englands drowsinesse awaked, or rather LONDONS WARNING BY LAODICEAS LVKE-VVARMNES.
or as Conrad Grasserus: this is one of the beginnings of the infections of Antichristianism. You may call it the World's warning, or Englands drowsiness awaked, or rather LONDONS WARNING BY LAODICEAS LVKE-VVARMNES.
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In the second, you haue 1. a reason full of indig. nation, So then because, &c. 2. A punishment of eternall reiection. I will spew thee out of my mouth.
In the second, you have 1. a reason full of indig. Nation, So then Because, etc. 2. A punishment of Eternal rejection. I will spew thee out of my Mouth.
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Of all which, while I shall speake hastely, as a passenger, and plainely according to my small abilitie, and accustomed method; let not any thing bee taken sinisterly, which God knoweth, commeth from a poore sinner, that wisheth the flourishing of this Honourable Citty, & the continuance of the Gospell in this whole Kingdome, till Christ Iesus come to Iudgement.
Of all which, while I shall speak hastily, as a Passenger, and plainly according to my small ability, and accustomed method; let not any thing be taken sinisterly, which God Knoweth, comes from a poor sinner, that wishes the flourishing of this Honourable city, & the Continuance of the Gospel in this Whole Kingdom, till christ Iesus come to Judgement.
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this is but little after the third houre of the day: let no man seeme so drousie as if his heart were oppressed with surfetting, drunkennesse, or the cares of the world.
this is but little After the third hour of the day: let no man seem so drowsy as if his heart were oppressed with surfeiting, Drunkenness, or the Cares of the world.
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It is your houre, and the Lord keepe vs all from the houre & power of darkenesse, that wee may heare, and learne, and practise, the good lessons arising from my Text. And so I come to the parts of my Text as they lye in order:
It is your hour, and the Lord keep us all from the hour & power of darkness, that we may hear, and Learn, and practise, the good Lessons arising from my Text. And so I come to the parts of my Text as they lie in order:
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and first, of my first circumstance proposed to be handled, wherein there is an open protestation, I know thy workes, &c. If we looke into the state of Leoditea, wee shall finde, that it was the chiefest Citty of Asia, built by Antiochus Theos, who put vpon it the name of his wife.
and First, of my First circumstance proposed to be handled, wherein there is an open protestation, I know thy works, etc. If we look into the state of Leoditea, we shall find, that it was the chiefest city of Asia, built by Antiochus Theos, who put upon it the name of his wife.
It was one of the most flourishing places of all Asia minor. Here S. Paul preached, thinke hence he wrote his first Epistle to Timothy. It was the name also of a place in Phrygia; it had many worthy Ministers after the Apostles times, as Socrates, Eusebius, Alexandrinus, Anatolius, Stephanus, Theodorus and others.
It was one of the most flourishing places of all Asia minor. Here S. Paul preached, think hence he wrote his First Epistle to Timothy. It was the name also of a place in Phrygia; it had many worthy Ministers After the Apostles times, as Socrates, Eusebius, Alexandrian, Anatolius, Stephanus, Theodorus and Others.
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and Polemo his sonne, afterward made a king by Augustus. Their name is interpreted, A iust people, of NONLATINALPHABET and NONLATINALPHABET, but this auailed them nothing;
and Polemo his son, afterwards made a King by Augustus. Their name is interpreted, A just people, of and, but this availed them nothing;
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for euill persons may haue good names, as Adoni-zedek the King of Ieruslem, who was an Idolater and a Tyrant, had a name signifying the Lord of Iustice, or the Iustice of the Lord.
for evil Persons may have good names, as Adoni-zedek the King of Ieruslem, who was an Idolater and a Tyrant, had a name signifying the Lord of justice, or the justice of the Lord.
And one who was a grieuous persecuter of the Christians, was tearmed Theot•onus, the childe of God. Bethel in Ieroboams time, was vnwilling to part with the name of the house of God, but it rather deserued to be called Bethauen, the house of vanitie:
And one who was a grievous Persecutor of the Christians, was termed Theot•onus, the child of God. Bethel in Ieroboams time, was unwilling to part with the name of the house of God, but it rather deserved to be called Bethany, the house of vanity:
so Laodicae abused her name, and the blessings of the Lord which were many, this aggrauateth the offence: for as the sinne of Adam was so much the more abhominable being committed in Paradise, and the Idolatry of the foure and twenty men worshipping the Sunne at the dore of the Temple of the Lord: so sinne was more remarkable in these, of whom the Lord had dessrued so well, and therefore hee now openeth them. I know, &c. Whence this Doctrine may be collected.
so Laodicae abused her name, and the blessings of the Lord which were many, this Aggravateth the offence: for as the sin of Adam was so much the more abominable being committed in Paradise, and the Idolatry of the foure and twenty men worshipping the Sun At the door of the Temple of the Lord: so sin was more remarkable in these, of whom the Lord had dessrued so well, and Therefore he now Openeth them. I know, etc. Whence this Doctrine may be collected.
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A proofe of this yee haue in the Prophet Dauid, who when hee had committed Adultery and Murther, swallowed them for the greater part of a yeere, without any great remorse. But Nathan comming to him, telleth him,
A proof of this ye have in the Prophet David, who when he had committed Adultery and Murder, swallowed them for the greater part of a year, without any great remorse. But Nathan coming to him, Telleth him,
and before the Sunne, 2 Sam 12.11. This made Salomon his sonne giue this aduise, In all thy wayes acknowledge him, and hee shall direct thy paths, Pro. 3.6. This was a charge giuen to Abraham when he was 99. yeers old, Walke before mee, and be perfect, Gen. 17.1.
and before the Sun, 2 Same 12.11. This made Solomon his son give this advise, In all thy ways acknowledge him, and he shall Direct thy paths, Pro 3.6. This was a charge given to Abraham when he was 99. Years old, Walk before me, and be perfect, Gen. 17.1.
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This Ieremy remembred the Iewes of, If thou returne, then will I bring thee againe, and thou shalt stand before mee, Ier. 15.19. All which, and many more, teach vs, that GOD seeth and knoweth our wayes be they neuer so secret. And no maruell;
This Ieremy remembered the Iewes of, If thou return, then will I bring thee again, and thou shalt stand before me, Jeremiah 15.19. All which, and many more, teach us, that GOD sees and Knoweth our ways be they never so secret. And no marvel;
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by circumscription and locall definition. Hee is within all things, not included; without all things, not excluded; below all things, not degraded; aboue all things, not preferred: therefore he proclaimeth to LAODICEA, that hee knoweth her workes.
by circumscription and local definition. He is within all things, not included; without all things, not excluded; below all things, not degraded; above all things, not preferred: Therefore he proclaims to LAODICEA, that he Knoweth her works.
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And in this to Laodicea, hee is called Amen, the faithfull and true witnes, the beginning of the creatures; and the knower of all workes in my Text. Hee commendeth some, and discommendeth others, knoweth all.
And in this to Laodicea, he is called Amen, the faithful and true witness, the beginning of the creatures; and the knower of all works in my Text. He commends Some, and discommendeth Others, Knoweth all.
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Thou hast a little strength, and kept my word. c. 3.8. Christ promiseth to blesse his labours, and make his enemies know that he is in the loue of God:
Thou hast a little strength, and kept my word. c. 3.8. christ promises to bless his labours, and make his enemies know that he is in the love of God:
but Ephesus is reproued for going back-ward. Pergamus and Thiatyra, for maintayning corrupt doctrine. Sardis, for dulnesse, deafenesse, and vnsoundnesse in the worshipping of God: and Laodicea here for luke-warmenesse.
but Ephesus is reproved for going backward. Pergamos and Thyatira, for maintaining corrupt Doctrine. Sardis, for dulness, deafness, and unsoundness in the worshipping of God: and Laodicea Here for lukewarmness.
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The ground of his prayses and dispraises is, that he knoweth their workes, seauen times repeated, that is, all their particular actions; yea, their very thoughts, and therefore cannot be deceiued. Men may erre in their censures of others,
The ground of his praises and dispraises is, that he Knoweth their works, seauen times repeated, that is, all their particular actions; yea, their very thoughts, and Therefore cannot be deceived. Men may err in their censures of Others,
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the thoughts of our harts, words of our tongues, wayes of our feet; nay, our bones, our mothers wombes wherein we lay in our first informitie and imperfection, are well knowne vnto him.
the thoughts of our hearts, words of our tongues, ways of our feet; nay, our bones, our mother's wombs wherein we lay in our First informity and imperfection, Are well known unto him.
He sitteth vpon the Circle of heauen, and beholdeth the inhabitants of the earth as Grashoppers: his Throne is the Heauen of heauens, the Earth is his foote-stoole; his wayes are in the great deepe. The ignorance of this, is the cause of all sinne, of cursing, deceit, fraud, mischiefe, and vanity, because men haue not God in their thoughts. Psal. 10.4.
He Sitteth upon the Circle of heaven, and beholdeth the inhabitants of the earth as Grasshoppers: his Throne is the Heaven of heavens, the Earth is his footstool; his ways Are in the great deep. The ignorance of this, is the cause of all sin, of cursing, deceit, fraud, mischief, and vanity, Because men have not God in their thoughts. Psalm 10.4.
and Ephreem to say, that men considering the knowledge of GOD, will auoyd offences as malefactors abroad will thefts, at the drawing neere of Assises. By this meanes hee recalled a foule soule that long had liued in abhomination: shee desired Ephreem to lye with her, which hee refused,
and Ephraim to say, that men considering the knowledge of GOD, will avoid offences as malefactors abroad will thefts, At the drawing near of Assizes. By this means he Recalled a foul soul that long had lived in abomination: she desired Ephraim to lie with her, which he refused,
It was the aduise of Seneca the Philosopher, though an Heathen, to his friend Lucilius, that in all his actions and thoughts, hee should so carry himselfe,
It was the advise of Senecca the Philosopher, though an Heathen, to his friend Lucilius, that in all his actions and thoughts, he should so carry himself,
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but wee must haue God alwayes before our eyes, and being at our right hand, wee shall not be moued, our heart shall bee glad, our glory shall reioyce, our flesh also shall rest in hope.
but we must have God always before our eyes, and being At our right hand, we shall not be moved, our heart shall be glad, our glory shall rejoice, our Flesh also shall rest in hope.
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Videt omnia generaliter sine exceptione, euidenter sine dubitatione, immutabiliter sine obliuione. Hee seeth all things generally, without exception, euidently without doubting, vnchangeably without forgetting.
Videt omnia generaliter sine exception, Evidently sine dubitatione, immutabiliter sine oblivion. He sees all things generally, without exception, evidently without doubting, unchangeably without forgetting.
Vse 1. Is to condemne the ignorant sinners of this age, who sinning secretly say, Who seeth vs? we are compassed about with darknesse, the wals couer vs, what need we feare? the most High will not remember our sinnes;
Use 1. Is to condemn the ignorant Sinners of this age, who sinning secretly say, Who sees us? we Are compassed about with darkness, the walls cover us, what need we Fear? the most High will not Remember our Sins;
such onely feare the eyes of men, and know not that the eyes of the Lord are tenne thousand times brighter then the Sun, beholding all the wayes of men.
such only Fear the eyes of men, and know not that the eyes of the Lord Are tenne thousand times Brighter then the Sun, beholding all the ways of men.
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Yet thou blasphemous Atheist, hearken to this, whensoeuer (as I hope there is none in this Christian Congregation ) who runnest on in thy sinnes, and thinkest that God knoweth them not;
Yet thou blasphemous Atheist, harken to this, whensoever (as I hope there is none in this Christian Congregation) who runnest on in thy Sins, and Thinkest that God Knoweth them not;
They know this, and remember sometimes that for all things they must come to iudgement. This is the reason that the faces of such are vsually pale and gastly: their smiles and laughters faint and hartles:
They know this, and Remember sometime that for all things they must come to judgement. This is the reason that the faces of such Are usually pale and ghastly: their smiles and laughters faint and hartles:
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and companies like the sicke patients, though remoued, yet complaine still of vnabated torments: like the stricken Deere hauing receiued a deadly arrow, whose shaft shaken out hath left the head behind it, running from one thicket to another, not able to change his paine with his place,
and companies like the sick patients, though removed, yet complain still of unabated torments: like the stricken Dear having received a deadly arrow, whose shaft shaken out hath left the head behind it, running from one thicket to Another, not able to change his pain with his place,
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They may send their soule from their body, but neuer their conscience from their soule, nor their sinne from their conscience. Neither prophane Lucretius with his Epicurean rules of confidence:
They may send their soul from their body, but never their conscience from their soul, nor their sin from their conscience. Neither profane Lucretius with his Epicurean rules of confidence:
And as S. Gregory said of the pittifull estate of his time, Wee that are Christians are hated of the Heathens for our vices sake, wee are now become a wonder, not onely to Men and Angels, but euen to all the wicked and vngodly: or as more lately Gueuara: The Philosophers beleeued as Pagans, but liued as Christians; wee beleeue like Christians, but liue like Pagans. How many amongst vs wallow in immoderate pleasures, hauing wanton eyes, smoothing mouthes, painted faces, lickerous tongues, gaming hands, following no vocation, more ambitious of the title of good-fellowship then of Religion? Their senses are their procurors, appetite their steward, and lust their Masters:
And as S. Gregory said of the pitiful estate of his time, we that Are Christians Are hated of the heathens for our vices sake, we Are now become a wonder, not only to Men and Angels, but even to all the wicked and ungodly: or as more lately Guevara: The Philosophers believed as Pagans, but lived as Christians; we believe like Christians, but live like Pagans. How many among us wallow in immoderate pleasures, having wanton eyes, smoothing mouths, painted faces, lickerous tongues, gaming hands, following no vocation, more ambitious of the title of good-fellowship then of Religion? Their Senses Are their procurors, appetite their steward, and lust their Masters:
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who blush more hauing an ill ordered Farme, or house, then a wicked Life? How many who professe that they know GOD, but in workes deny him, being abhominable,
who blush more having an ill ordered Farm, or house, then a wicked Life? How many who profess that they know GOD, but in works deny him, being abominable,
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for their benummednesse to doe any good. I know, &c. A second vse of the Doctrine may be to teach vs, that seeing all our workes are manifest to him, wee worke out our Saluation with feare and trembling.
for their benummednesse to do any good. I know, etc. A second use of the Doctrine may be to teach us, that seeing all our works Are manifest to him, we work out our Salvation with Fear and trembling.
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and soundly proued, and flatly concluded Rom. 3. v. 28. Yet being vnderstood amisse it hath beene the cause of Epicurisme, and the neglect of good deeds.
and soundly proved, and flatly concluded Rom. 3. v. 28. Yet being understood amiss it hath been the cause of Epicurism, and the neglect of good Deeds.
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It hath made many amongst vs wish Christ to doe all, they will doe nothing for themselues. It is a true challenge I confesse of the Prophet, for the all-sufficiencie of Christ his merit.
It hath made many among us wish christ to do all, they will do nothing for themselves. It is a true challenge I confess of the Prophet, for the All-sufficiency of christ his merit.
It is I, it is euen I which for mine owne sake put away thine iniquities, Is. 43. Not Abraham, nor Moses, nor Peter, nor Paul. It is not the preparation of a mans owne nature, nor the liberty of his owne will, nor the cooperation of his owne Iustice; for, eternall life is the gift of God, through Iesus Christ, Rom. 6.23.
It is I, it is even I which for mine own sake put away thine iniquities, Is. 43. Not Abraham, nor Moses, nor Peter, nor Paul. It is not the preparation of a men own nature, nor the liberty of his own will, nor the cooperation of his own justice; for, Eternal life is the gift of God, through Iesus christ, Rom. 6.23.
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But yet this gift is bestowed onely vpon those for whom it is prepared, Mat. 20.23. which haue exercised themselues in the works of mercy, Mat. 25.35. not that these are the causes of saluation, and by them we should merit, as the Rhemists affirme in their Annotations, Ro. 2 sect. 2. And Bellarmine the Papists Pithagoras maintayneth, l. 4. c. 3. De bonis operibus. The ancient Fathers are against it. Basil. orat. de Humil.
But yet this gift is bestowed only upon those for whom it is prepared, Mathew 20.23. which have exercised themselves in the works of mercy, Mathew 25.35. not that these Are the Causes of salvation, and by them we should merit, as the Rhemists affirm in their Annotations, Ro. 2 sect. 2. And Bellarmine the Papists Pythagoras maintaineth, l. 4. c. 3. De bonis operibus. The ancient Father's Are against it. Basil. Orat. de Humil.
Quid te effers tanquam in bonis proprijs? Quid enim habes quod non accepisti? Why dost thou boast of any good works as though they were thine owne? what hast thou, that thou hast not receiued? So, Chris. in 2. co. hō. 11. A gratia iustificatio fit, Deo totum praestante:
Quid te effers tanquam in bonis proprijs? Quid enim habes quod non accepisti? Why dost thou boast of any good works as though they were thine own? what hast thou, that thou hast not received? So, Chris. in 2. counterfeit. hon. 11. A Gratia Justification fit, God totum Praestante:
So, Orig. on 3. Rom. It lyeth vpon vs to search who was iustified by faith without works, and for example, (saith he) I thinke vpon the Theefe, who being crucified with Christ, cryed vnto him;
So, Origin on 3. Rom. It lies upon us to search who was justified by faith without works, and for Exampl, (Says he) I think upon the Thief, who being Crucified with christ, cried unto him;
and there is no other good worke of his mentioned in the Gospell, but for this alone faith, Iesus saith vnto him, This night thou shalt be with me in Paradise.
and there is no other good work of his mentioned in the Gospel, but for this alone faith, Iesus Says unto him, This night thou shalt be with me in Paradise.
I speake not this to with-draw men from doing good, or to discourage them in their charitable deuotions. Wee allow good workes, and preach them to our hearers; yea, some of our Church publish whole Treatises, that good workes are necessary to saluation. Let this therefore be a witnesse against our Aduersaries the Papists, who slander vs, saying, that wee teach onely negatiue doctrines, and not affirmatiue Positions.
I speak not this to withdraw men from doing good, or to discourage them in their charitable devotions. we allow good works, and preach them to our hearers; yea, Some of our Church publish Whole Treatises, that good works Are necessary to salvation. Let this Therefore be a witness against our Adversaries the Papists, who slander us, saying, that we teach only negative doctrines, and not affirmative Positions.
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his Honour which wee are to seeke; Christs example, which wee are to follow; the Vocation of Christians, which requireth a life answerable to our profession;
his Honour which we Are to seek; Christ Exampl, which we Are to follow; the Vocation of Christians, which requires a life answerable to our profession;
they follow Antichrist, and the founders of diuers Orders of Monkes, and Fryars, and Nuns, who were rather superstitious then zealous, ceremonious then holy and religious.
they follow Antichrist, and the founders of diverse Order of Monks, and Friars, and Nuns, who were rather superstitious then zealous, ceremonious then holy and religious.
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I confesse wee liue in the dottage of the world, wherein the harts of many are hardned from doing good: yet howsoeuer in the time of King EDVVARD the first the Statute of Mortmaine was enacted, whereby it was prouided, that none should giue any thing to the Church without the especiall license of the King, which is yet vnrepealed,
I confess we live in the dotage of the world, wherein the hearts of many Are hardened from doing good: yet howsoever in the time of King EDWARD the First the Statute of Mortmain was enacted, whereby it was provided, that none should give any thing to the Church without the especial license of the King, which is yet unrepealed,
yet in this last age, and in the remembrance of some yet liuing: since the cleare Sunne-shine of the Gospell hath enlightened the Hemisphere of our Church, there haue beene more Colledges founded, more Hospitals erected, more Libraries and Schooles builded, more poore Schollers maintained, more Orphans and Impotent relieued, more charitable deedes exercised generally in our Land, particularly in this famous Citie, euer renowmed for her good workes,
yet in this last age, and in the remembrance of Some yet living: since the clear Sunshine of the Gospel hath enlightened the Hemisphere of our Church, there have been more Colleges founded, more Hospitals erected, more Libraries and Schools built, more poor Scholars maintained, more Orphans and Impotent relieved, more charitable Deeds exercised generally in our Land, particularly in this famous city, ever renowned for her good works,
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I know there are some in, but not of, our Church, whose chiefe study, is to rob GOD and the Leuite of the little portion of Tithes and Offerings, which cannot be denyed to be due iure diuino. Wee cannot say of such as the Iew did of the Centurion; Hee loueth our Nation, and hath built vs a Sinagogue, or as the Prophet DAVID did of himselfe;
I know there Are Some in, but not of, our Church, whose chief study, is to rob GOD and the Levite of the little portion of Tithes and Offerings, which cannot be denied to be due iure diuino. we cannot say of such as the Iew did of the Centurion; He loves our nation, and hath built us a Synagogue, or as the Prophet DAVID did of himself;
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euen to the ground, but that rule of Sacriledge shall holde, Quae malignè contraxit Pater, luxu peiori refundet Haeres; That which the Father hath wickedly scraped together, the sonne shall more wickedly scatter abroad.
even to the ground, but that Rule of Sacrilege shall hold, Quae malignè contraxit Pater, luxu peiori refundet Haeres; That which the Father hath wickedly scraped together, the son shall more wickedly scatter abroad.
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when you craue, begge not that which is Gods; when you giue, giue not that which is Gods; when you buy, buy not that which is Gods; when yee sell, sell not that which is Gods.
when you crave, beg not that which is God's; when you give, give not that which is God's; when you buy, buy not that which is God's; when ye fell, fell not that which is God's
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Benedictus Dominus, qui Regem Henricum atalibus hactenus conseruauit innoxium; Blessed be that GOD which hitherto hath defended his Maiesty from all kinde of Sacriledge, that hath not furnished his house with the spoyle of the Church, nor increased his Reuenue by the losse of Gods house, nor defiled his hands with Symonie, nor bestowed his Preferments for personall fauour or respect of reward.
Benedictus Dominus, qui Regem Henricum atalibus Hactenus conseruauit innoxium; Blessed be that GOD which hitherto hath defended his Majesty from all kind of Sacrilege, that hath not furnished his house with the spoil of the Church, nor increased his Revenue by the loss of God's house, nor defiled his hands with Simony, nor bestowed his Preferments for personal favour or respect of reward.
Many liberall Benefactors giuing voluntary Donations, deposita pietatis; Pledges and testimonies of their Pietie and Religion, as Tertullian calleth them, Sacrifices as acceptable to GOD as that of ABEL, saith Naz.
Many liberal Benefactors giving voluntary Donations, Deposita pietatis; Pledges and testimonies of their Piety and Religion, as Tertullian calls them, Sacrifices as acceptable to GOD as that of ABEL, Says Nazareth
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Many good Shunamites perswading their Husbands to make a Chamber, to set forth a Bed, and a Table, and a Stoole, and a Candle for the Messengers of God, when they come to them.
Many good Shunamites persuading their Husbands to make a Chamber, to Set forth a Bed, and a Table, and a Stool, and a Candle for the Messengers of God, when they come to them.
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Walking in sinceritie as it were in view of the Sun; walking in the light as children of the light; tracing the steps of vertuous Iacob, who was a plaine man;
Walking in sincerity as it were in view of the Sun; walking in the Light as children of the Light; tracing the steps of virtuous Iacob, who was a plain man;
Though it cannot be denyed but that there are more, neither hot nor cold, whom because I shall deale with in my second generall part, I proceed to my next circumstance of the first generall, where you haue the optatiue comparison.
Though it cannot be denied but that there Are more, neither hight nor cold, whom Because I shall deal with in my second general part, I proceed to my next circumstance of the First general, where you have the optative comparison.
[ I would, &c. ] The Church of God reioysing in her husband, Christ; saith that he was like a Roe or a young Hart, leaping vpon the Mountaines, and skipping vpon the Hils. Can. 2.8.9. Propter acerrimum visum & velocem cursum ad omnes fines terrae, as Philo interpreteth it.
[ I would, etc. ] The Church of God rejoicing in her husband, christ; Says that he was like a Roe or a young Heart, leaping upon the Mountains, and skipping upon the Hills. Can. 2.8.9. Propter acerrimum visum & velocem Cursum ad omnes fines terrae, as Philo interpreteth it.
It is in regard of his quicke sight and swift course into all the parts of the world. His measures vvere from heauen to the wombe, from the wombe to the cratch, from the cratch to the crosse, from the crosse to the graue, from the graue to heauen; behould hee commeth, his progresse quickly,
It is in regard of his quick sighed and swift course into all the parts of the world. His measures were from heaven to the womb, from the womb to the cratch, from the cratch to the cross, from the cross to the graven, from the graven to heaven; behold he comes, his progress quickly,
[ I would, &c. ] The driuing of his Chariot is like the driuing of Iehu, hee speaketh in hast, the time with him, is as the time of loue. His loue is as strong as death, the flames of it are Diuine flames, neuer dying, the coles thereof as the coles of Iuniper.
[ I would, etc. ] The driving of his Chariot is like the driving of Iehu, he speaks in hast, the time with him, is as the time of love. His love is as strong as death, the flames of it Are Divine flames, never dying, the coals thereof as the coals of Juniper.
Did euer any heare the voyce of God speaking in forme of a petitioner? O thou diuine and eternall peace-maker, the sauiour of men, the annointed of God, mediatour betwixt God and man, in whom there is nothing, which doth not exceed, not onely the conceite,
Did ever any hear the voice of God speaking in Form of a petitioner? O thou divine and Eternal peacemaker, the Saviour of men, the anointed of God, Mediator betwixt God and man, in whom there is nothing, which does not exceed, not only the conceit,
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but the very wonder of Angels, who saw thee in thy humiliation, with silence, and adore thee in thy glory, with perpetuall praises, we stand amazed at thy loue, emptying thy selfe of glory, that thou mightest put on shame,
but the very wonder of Angels, who saw thee in thy humiliation, with silence, and adore thee in thy glory, with perpetual praises, we stand amazed At thy love, emptying thy self of glory, that thou Mightest put on shame,
Hee sayd not as Dauid, vvould God I had dyed for thee, O Absolon, my sonne: God knoweth, hee dyed for our sinnes, the cause most odious: the iust for the vniust, the persons vnequall:
He said not as David, would God I had died for thee, Oh Absalom, my son: God Knoweth, he died for our Sins, the cause most odious: the just for the unjust, the Persons unequal:
to bring vs to God, the end most absolute: and still hee applyeth this to his Church, speaking by his Ministers, pleading for vs in heauen, perswading vs on earth.
to bring us to God, the end most absolute: and still he Applieth this to his Church, speaking by his Ministers, pleading for us in heaven, persuading us on earth.
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[ I would. ] Laodicea was in a consumption, her hands were sicke, her members weake, her Phisitian & Pastour fearefull, her zeale was at the last gaspe, her enemies were round about her, ready to laugh at her destruction, for being neither cold nor hote: This maketh Christ so earnest.
[ I would. ] Laodicea was in a consumption, her hands were sick, her members weak, her physician & Pastor fearful, her zeal was At the last gasp, her enemies were round about her, ready to laugh At her destruction, for being neither cold nor hight: This makes christ so earnest.
Hee is not like the Pope, which dispenseth with his followers to worship God, with their lippes, and dissemble their religion, and forsweare their opinion, and come to Sermons, and subscribe to our lawes, and seeme Protestants; as the diuell licenceth witches to seeme Christians, so they giue him their heart,
He is not like the Pope, which dispenseth with his followers to worship God, with their lips, and dissemble their Religion, and forswear their opinion, and come to Sermons, and subscribe to our laws, and seem Protestants; as the Devil licenceth Witches to seem Christians, so they give him their heart,
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[ I would. ] For there are but two wayes, vna fidei in caliditate charitatis, one of faith in the heate of charitie, leading to life euerlasting, another of cold distrust in Christ, drawing to destruction. But I come to the Doctrine, which is this properly.
[ I would. ] For there Are but two ways, Una fidei in caliditate charitatis, one of faith in the heat of charity, leading to life everlasting, Another of cold distrust in christ, drawing to destruction. But I come to the Doctrine, which is this properly.
Quis horum magis impius? Who is the more wicked, whether hee, that openly professeth impietie, or hee that falsely counterfeiteth sanctitie? But here the question is answered, and the controuersie decided by Christ himselfe.
Quis horum magis Impius? Who is the more wicked, whither he, that openly Professes impiety, or he that falsely counterfeiteth sanctity? But Here the question is answered, and the controversy decided by christ himself.
neyther can be excused; yet hee sinneth lesse, which doth not the workes which hee neuer knew were to be done, then hee that knew his Maisters will, read it, and denyed it.
neither can be excused; yet he Sinneth less, which does not the works which he never knew were to be done, then he that knew his Masters will, read it, and denied it.
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It had beene better for such, not to haue knowne the way of righteousnesse, then after they haue knowne it, to turne from the holy Commandement, deliuered vnto them. 2 Pet. 2.21. This made CHRIST tell the Priests and Elders of the Iewes, that Publicanes and Harlots should goe before them, into the Kingdome of Heauen, Mat. 21.31.
It had been better for such, not to have known the Way of righteousness, then After they have known it, to turn from the holy Commandment, Delivered unto them. 2 Pet. 2.21. This made CHRIST tell the Priests and Elders of the Iewes, that Publicans and Harlots should go before them, into the Kingdom of Heaven, Mathew 21.31.
but now you say, We see: therefore your sinne remayneth, Iohn 9.41. The open sinner reuealeth himselfe that wee may auoyd him, but the Neuter walketh so secretly, that wee know not how to iudge him;
but now you say, We see: Therefore your sin remaineth, John 9.41. The open sinner Revealeth himself that we may avoid him, but the Neuter walks so secretly, that we know not how to judge him;
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Elias forbad that there should be any amongst the Israelites to worship GOD and Baal. Moses would not haue men to weare mixt garmets of Linnen and Wollen, and CHRIST professeth that no man can serue two Maisters, GOD and Mammon, the true Church and the false, England and Rome. The abuses hee striketh at, are doubling in the Worship of GOD, blending of Truth and Falshood: yet some, eyther in hope of gaine,
Elias forbade that there should be any among the Israelites to worship GOD and Baal. Moses would not have men to wear mixed Garments of Linen and Woollen, and CHRIST Professes that no man can serve two Masters, GOD and Mammon, the true Church and the false, England and Room. The Abuses he striketh At, Are doubling in the Worship of GOD, blending of Truth and Falsehood: yet Some, either in hope of gain,
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There be forty points, wherein Luther and Caluin doe differ from the Pope, and in nine and thirty of them they agree betweene themselues, and in that single one they dissent:
There be forty points, wherein Luther and Calvin do differ from the Pope, and in nine and thirty of them they agree between themselves, and in that single one they dissent:
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then our opinions, standing as they doe, bee reconciled. Therefore neuer looke for a Reconciliation or Tolleration. One Heauen held not Michael and the Dragon in peace;
then our opinions, standing as they do, be reconciled. Therefore never look for a Reconciliation or Toleration. One Heaven held not Michael and the Dragon in peace;
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nor one House, the Arke and Dagon; nor one Wombe, Iaacob and Esau; nor one Temple, Prayer and Marchandising; nor one Camp, the cleane and Leprous; nor one Bath, Iohn and Cerinthus; nor one Tongue, GOD and Milchom; nor one Conscience, our Religion and Popery. I would to GOD there were not many Laodiceans amongst vs, that vrged this Caueat, who eyther afraid of danger, or pining with sloath, sit downe and are zealous neyther way.
nor one House, the Ark and Dagon; nor one Womb, Jacob and Esau; nor one Temple, Prayer and Merchanding; nor one Camp, the clean and Leprous; nor one Bath, John and Cerinthus; nor one Tongue, GOD and Milchom; nor one Conscience, our Religion and Popery. I would to GOD there were not many Laodiceans among us, that urged this Caveat, who either afraid of danger, or pining with sloth, fit down and Are zealous neither Way.
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so to deale in a Common-wealth, as to hurt neyther Parents nor country: And that of Saint Augustine, In ijs rebus de quibus nihil statuit diuinae Scripturae certa praescriptio, &c. In those things which the Scripture prescribeth not certainly, eyther the Custome of Gods people, or the Institutions of our Ancestours are to be held for Lawes. Wee must take heede,
so to deal in a Commonwealth, as to hurt neither Parents nor country: And that of Saint Augustine, In ijs rebus de quibus nihil statuit diuinae Scriptures Certa Prescription, etc. In those things which the Scripture prescribeth not Certainly, either the Custom of God's people, or the Institutions of our Ancestors Are to be held for Laws. we must take heed,
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for iarring in Discipline: but as good Constantine, that great Emperour exhorted Arius and Alexander to put away a foolish Question that fired the Church,
for jarring in Discipline: but as good Constantine, that great Emperor exhorted Arius and Alexander to put away a foolish Question that fired the Church,
so our gracious Soueraigne, like a blessed Peacemaker, hath decided the difference of indifferent ceremonyes, and giuen the counsell of the other worthy Monarch.
so our gracious Sovereign, like a blessed Peacemaker, hath decided the difference of indifferent ceremonies, and given the counsel of the other worthy Monarch.
but wee all hold one and the same creede of Faith, so that wee may easily agree in one iudgement, and deale all zealously against the common aduersary. From whom how carefully wee ought to seperate our selues I referre you to Philip Mornay, that most noble champion of the truth, in his Tract of the Church. 1. Vse.
but we all hold one and the same creed of Faith, so that we may Easily agree in one judgement, and deal all zealously against the Common adversary. From whom how carefully we ought to separate our selves I refer you to Philip Mornay, that most noble champion of the truth, in his Tract of the Church. 1. Use.
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For the proofe of many, who thinke they may be Protestants in shew, and Papists in deed, frequent our Churches, Sacraments, and Assemblies, and yet keepe their consciences to themselues;
For the proof of many, who think they may be Protestants in show, and Papists in deed, frequent our Churches, Sacraments, and Assemblies, and yet keep their Consciences to themselves;
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had Shadrach, Meshach, and Abednego done so, Nabuchadnezzar had neuer confessed the true power of God. We must not halt betwixt God and Baal. Hee will be glorified in our bodies and soules. Our bodyes are for the Lord, and wee must loue him with all our hearts, with all our soules, & with all our mindes. He created not only the soule, but also the body, and requireth the seruice of both.
had Shadrach, Meshach, and Abednego done so, Nebuchadnezzar had never confessed the true power of God. We must not halt betwixt God and Baal. He will be glorified in our bodies and Souls. Our bodies Are for the Lord, and we must love him with all our hearts, with all our Souls, & with all our minds. He created not only the soul, but also the body, and requires the service of both.
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He hath made all, he hath bought all, he hath deerely payd for all, and therefore must haue all. O thinke vpon this you that bring your bodyes to this, and the like places, (if any such be here) and send your hearts to Rome, you must aunswere it, may bee this night before your God: dally not, delay not to cast away the double minde.
He hath made all, he hath bought all, he hath dearly paid for all, and Therefore must have all. Oh think upon this you that bring your bodies to this, and the like places, (if any such be Here) and send your hearts to Room, you must answer it, may be this night before your God: dally not, Delay not to cast away the double mind.
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It is not enough to be outwardly formall, so much may be wrought by the Word in the hearts of the wicked: as it did in Herod, working an externall reuerence to Iohn: in Pilate a distraction of minde:
It is not enough to be outwardly formal, so much may be wrought by the Word in the hearts of the wicked: as it did in Herod, working an external Reverence to John: in Pilate a distraction of mind:
but all these vanishas the morning dewe. O then vtterly forsake Babylon, Come out of her my people, that ye be not partakers of her sinnes, and that yee receiue not of her plagues.
but all these vanishas the morning dew. Oh then utterly forsake Babylon, Come out of her my people, that you be not partakers of her Sins, and that ye receive not of her plagues.
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If any of them dyed in wilfull ignorance, should we for their companie thrust our selues into Hell? If any of them were almost right, they will not grudge that we should haue more light opened to vs then they saw.
If any of them died in wilful ignorance, should we for their company thrust our selves into Hell? If any of them were almost right, they will not grudge that we should have more Light opened to us then they saw.
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Leauing the determining sentence to Gods secret iudgement; there is no doubt but many of them, who liued in the time of darkenesse, holding Christ the foundation aright, and groning vnder the heauy burthen of humane traditions, satisfactions, and such Popish trash, by a generall repentance from their errours and assured faith in their Sauiour, they found fauour with the Lord, and for their sounder part they were of that Church wherof wee are:
Leaving the determining sentence to God's secret judgement; there is no doubt but many of them, who lived in the time of darkness, holding christ the Foundation aright, and groaning under the heavy burden of humane traditions, satisfactions, and such Popish trash, by a general Repentance from their errors and assured faith in their Saviour, they found favour with the Lord, and for their sounder part they were of that Church whereof we Are:
Deere brother, if any of our Predecessors, eyther ignorantly or simply, did not obserue and holde this which the Lord taught vs to doe by his owne example and ministery, by the fauour of the Lord, there may be pardon giuen to his simplicitie
Dear brother, if any of our Predecessors, either ignorantly or simply, did not observe and hold this which the Lord taught us to do by his own Exampl and Ministry, by the favour of the Lord, there may be pardon given to his simplicity
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If any obiect after this, that some of the worthiest of our owne men were sometimes affected to the Church of Rome; as, Luther was a Fryer, and married a Nunne: Caluin liued a while vnder Popish gouernours:
If any Object After this, that Some of the Worthiest of our own men were sometime affected to the Church of Room; as, Luther was a Fryer, and married a Nun: Calvin lived a while under Popish Governors:
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or Zaccheus the Master of the custome. It was no fault for Lot to come out of Sodome, neither can they be blamed that hasten out of Babylon. They are bound to blesse God, who deliuereth them as Ionah was freed out of the Whales belly:
or Zacchaeus the Master of the custom. It was no fault for Lot to come out of Sodom, neither can they be blamed that hasten out of Babylon. They Are bound to bless God, who Delivereth them as Jonah was freed out of the Whale's belly:
and as Iosephus reporteth that Cyrus, who caused the Iewes to build the Temple and gaue them backe the vessels thereof, was moued to doe it by reading the Prophesie of Isaiah, who 200. yeeres before had named him:
and as Iosephus Reporteth that Cyrus, who caused the Iewes to built the Temple and gave them back the vessels thereof, was moved to do it by reading the Prophesy of Isaiah, who 200. Years before had nam him:
so these looking into the written word of God, haue beene drawne to the truth; so was it with that noble spirit Galeacius Caracciolus, sonne and heyre apparant to Calantonius, Marques of Vicum in Naples, bred, borne, and brought vp in Popery;
so these looking into the written word of God, have been drawn to the truth; so was it with that noble Spirit Galeacius Caracciolo, son and heir apparent to Calantonius, Marks of Vicum in Naples, bred, born, and brought up in Popery;
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but could not perswade her, he forsooke all these allurements, and for the loue of Christ came to Geneua, and there liued a holy life for forty yeeres, and so died.
but could not persuade her, he forsook all these allurements, and for the love of christ Come to Geneva, and there lived a holy life for forty Years, and so died.
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Hee did as Leui was commanded to doe by the holy Ghost, Deut. 33.9. He sayd of father and mother, I haue not seene them, neither did hee acknowledge his brethren, nor knew his owne children. All Christians must be such Leuites, regarding neither father nor mother, sonne nor daughter, in respect of God.
He did as Levi was commanded to do by the holy Ghost, Deuteronomy 33.9. He said of father and mother, I have not seen them, neither did he acknowledge his brothers, nor knew his own children. All Christians must be such Levites, regarding neither father nor mother, son nor daughter, in respect of God.
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I know, many haue taxed the zeale of Luther, who resolued to relye onely on the Scriptures: Si mille Augustini, If a thousand Austines, or Cyprians should perswade me to any thing, I would rather hearken to one Sentence of the BIBLE:
I know, many have taxed the zeal of Luther, who resolved to rely only on the Scriptures: Si mille Augustini, If a thousand Austine's, or Cyprians should persuade me to any thing, I would rather harken to one Sentence of the BIBLE:
and the Suffrages of two honest men hauing Scripture, then a whole Councell. And his worthy Resolution, who hearing that the Diuines of Louaine and Colen had burned many of his Bookes by the command of the Pope, hee openly burned the Popes Lawes, Decretals, and Buls, saying, I haue done to them, as they to mee. Re. 18.6. And his Heroicall spirit, daring to professe that hee would enter into that fore-warned Citty of Wormes, though there had beene as many Diuels in their streetes as Tyles on their houses, to answere for himselfe before CHARLES the fift of that name, against Eckius and others.
and the Suffrages of two honest men having Scripture, then a Whole Council. And his worthy Resolution, who hearing that the Divines of Louvain and Colen had burned many of his Books by the command of the Pope, he openly burned the Popes Laws, Decretals, and Bulls, saying, I have done to them, as they to me. Re. 18.6. And his Heroical Spirit, daring to profess that he would enter into that forewarned city of Worms, though there had been as many Devils in their streets as Tiles on their houses, to answer for himself before CHARLES the fift of that name, against Eckius and Others.
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But the cause was Gods, he knew that the kingdome of GOD was to be got by violence. Hee remembred that of CHRIST, Hee that is not with mee, is against mee: Hee that gathereth not with mee, scattereth.
But the cause was God's, he knew that the Kingdom of GOD was to be god by violence. He remembered that of CHRIST, He that is not with me, is against me: He that gathereth not with me, Scattereth.
Genebrard making him the grand Antichrist, because Luther, as hee saith, in Hebrew, maketh 666. but the Rhemists quit him of this honour. I omit the rest.
Genebrard making him the grand Antichrist, Because Luther, as he Says, in Hebrew, makes 666. but the Rhemists quit him of this honour. I omit the rest.
If Heauen fall, if the Earth vanish away, if the whole world run headlong, I will looke to the goodnesse of GOD, and stand vpright, and if an Angell from heauen shall labour to perswade me otherwise, I will say, Anathema to him.
If Heaven fallen, if the Earth vanish away, if the Whole world run headlong, I will look to the Goodness of GOD, and stand upright, and if an Angel from heaven shall labour to persuade me otherwise, I will say, Anathema to him.
Such, the zeale of Thomas Linacer, who comparing the liues of Popish Priests with the 5.6. and 7. Chapters of Saint Matthewes Gospell, cryed out, Eyther there is no Gospell, or they are no Christians.
Such, the zeal of Thomas Linacre, who comparing the lives of Popish Priests with the 5.6. and 7. Chapters of Saint Matthew Gospel, cried out, Either there is no Gospel, or they Are no Christians.
They haue poysoned Soules therefore who by a Popish conceit of Herod and Pilate reconciled, would bring these worthy Instruments of Gods Church within the compasse of any bloudy designe. Let such learne to follow the rule of Tertullian, if they haue any knowledge to imploy it in testimonium veri, non in adiutorium falsi;
They have poisoned Souls Therefore who by a Popish conceit of Herod and Pilate reconciled, would bring these worthy Instruments of God's Church within the compass of any bloody Design. Let such Learn to follow the Rule of Tertullian, if they have any knowledge to employ it in testimonium very, non in Adiutorium False;
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to witnesse truth, not to helpe falshood. Let them remember that of Aug. Surgunt indocti, &c. The vnlearned who vpon a good conscience were zealous for the truth, shall rise vp in Iudgement against such, and get Heauen from them.
to witness truth, not to help falsehood. Let them Remember that of Aug. Surgunt Indocti, etc. The unlearned who upon a good conscience were zealous for the truth, shall rise up in Judgement against such, and get Heaven from them.
Let not them that liue of the Altar, liue ftom the Altar, but preach truth in season and out of season: and if euer wee had strength to rattle out the terrible Iudgements of GOD against sinne, let vs now doe it.
Let not them that live of the Altar, live ftom the Altar, but preach truth in season and out of season: and if ever we had strength to rattle out the terrible Judgments of GOD against sin, let us now do it.
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Let vs diuide the word aright, for cursed is hee that doth the worke of the Lord negligently. I say to Archippus, Let him take heed to the Ministery that hee hath receiued in the Lord, that hee fulfill it. Take heede, looke vnto it.
Let us divide the word aright, for cursed is he that does the work of the Lord negligently. I say to Archippus, Let him take heed to the Ministry that he hath received in the Lord, that he fulfil it. Take heed, look unto it.
Giue good and carefull regard: haue your eyes in your heads, and your hearts in your Eye-lids. It is a worke, a burthen, a seruice, rather then a Play, or honour, or vacancy. Wee haue receiued it of him, that will require it, talent and vse, principall and interest, and giue vs the fulnesse of his wrath, if wee doe it to halfes and not wholy.
Give good and careful regard: have your eyes in your Heads, and your hearts in your Eyelids. It is a work, a burden, a service, rather then a Play, or honour, or vacancy. we have received it of him, that will require it, talon and use, principal and Interest, and give us the fullness of his wrath, if we do it to halves and not wholly.
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and cunning craftinesse, whereby they lye in waite to deceiue. But speaking the truth, in loue, let vs grow vp into him, in all things, which is the head, euen Christ. For it is almost all one, saith Fulgentius in his first booke to Thrasimund King of the Vandals, to deny the faith, and not maintane it.
and cunning craftiness, whereby they lie in wait to deceive. But speaking the truth, in love, let us grow up into him, in all things, which is the head, even christ. For it is almost all one, Says Fulgentius in his First book to Thrasymund King of the Vandals, to deny the faith, and not maintane it.
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His reason is, because by one and the same silence he strengthneth errour, who through feare or negligence holding his peace, affirmeth not the truth, like a sleepy centenar, betraying the tents of his Captaine, not that he hath a will perhaps to betray them,
His reason is, Because by one and the same silence he strengtheneth error, who through Fear or negligence holding his peace, Affirmeth not the truth, like a sleepy centenar, betraying the tents of his Captain, not that he hath a will perhaps to betray them,
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Origen, liuing Anno domini 240. leauing behinde him 1000. treatises, almost all perished. Ambrose, Anno 380. 3. volumes, extant. Chrisostum, Anno 411. 5. tomes.
Origen, living Anno domini 240. leaving behind him 1000. treatises, almost all perished. Ambrose, Anno 380. 3. volumes, extant. Chrisostum, Anno 411. 5. tomes.
I reckon not the labours of latter, as memorable for some things, Fox, Iewel, Whitakers, Humphreys, Perkins, Docter Raynolds, Docter Abbots, Docter Moorten, Docter Field.
I reckon not the labours of latter, as memorable for Some things, Fox, Jewel, Whitakers, Humphreys, Perkins, Doctor Reynolds, Doctor Abbots, Doctor Moorten, Doctor Field.
and yet insulted ouer them, as Antonius Pius, the best of the Heathen Emperours, confessed. Wee haue had Kings to be our nursing Fathers, and Queenes to be our nursing Mothers.
and yet insulted over them, as Antonius Pius, the best of the Heathen emperors, confessed. we have had Kings to be our nursing Father's, and Queens to be our nursing Mother's.
Consider the three Children singing in the furnace; Paul and Silas, in the stockes, Martyrs at the stake; other holy Saints deuoured by wilde Beasts, beheaded, pressed, rosted vpon spits, broyled on gridirons, boyled in hot Oyle, and scalding Leade;
Consider the three Children singing in the furnace; Paul and Silas, in the stocks, Martyrs At the stake; other holy Saints devoured by wild Beasts, beheaded, pressed, roasted upon spits, broiled on gridirons, boiled in hight Oil, and scalding Lead;
throwne downe from Mountaines vpon sharpe stakes, torne with wilde horses, rent asunder with the violence of bowed trees, brayned, racked, prickt with pen-kniues, their eyes boared out, their tongues cut, their Armes, Hands, Legs, Feete,
thrown down from Mountains upon sharp stakes, torn with wild Horses, rend asunder with the violence of bowed trees, brained, racked, pricked with penknives, their eyes bored out, their tongues Cut, their Arms, Hands, Legs, Feet,
Behold the Martyrs in Queene MARIES time, thrust out of their Houses, spoyled of their Patrimonies, loaded with irons, locked in Prisons, burned with fire. They were flesh and bloud, as well as wee;
Behold the Martyrs in Queen MARY'S time, thrust out of their Houses, spoiled of their Patrimonies, loaded with irons, locked in Prisons, burned with fire. They were Flesh and blood, as well as we;
and out of all feare of death: it would extract teares from any that was euer able to weepe. Beloued, there is now no dragging out of houses, no hiding of bibles, no creeping into woods, no rotting in dungeons, no casting of infants out of the mothers belly into the flames: the Gospel is preached, professed, Professors encouraged, Preachers rewarded.
and out of all Fear of death: it would extract tears from any that was ever able to weep. beloved, there is now no dragging out of houses, no hiding of Bibles, no creeping into woods, no rotting in dungeons, no casting of Infants out of the mother's belly into the flames: the Gospel is preached, professed, Professors encouraged, Preachers rewarded.
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O then, let vs be feruent in spirit, seruing the Lord ▪ It was this that honoured Apollos, Act. 18.25. Let vs not sell the truth for the fauour of men. Let vs remember that Eli was plagued for honouring his Children aboue GOD:
O then, let us be fervent in Spirit, serving the Lord ▪ It was this that honoured Apollos, Act. 18.25. Let us not fell the truth for the favour of men. Let us Remember that Eli was plagued for honouring his Children above GOD:
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it is not for the common people to talke of Religion; yes, euery one must be ready to giue an account of his Faith, and yeeld a reason of his Profession, and dye in defence of his Religion: especially, seeing lukewarmnesse is here threatned. And therefore were I as happy as Salomon, to haue whatsoeuer I would aske, this is the greatest blessing that I would craue for you, to be zealous and amend, and doe your first workes, and this shall be my Prayer:
it is not for the Common people to talk of Religion; yes, every one must be ready to give an account of his Faith, and yield a reason of his Profession, and die in defence of his Religion: especially, seeing lukewarmness is Here threatened. And Therefore were I as happy as Solomon, to have whatsoever I would ask, this is the greatest blessing that I would crave for you, to be zealous and amend, and do your First works, and this shall be my Prayer:
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but I come to Christs threat of the Hypocrite. So then, because thou art luke warme, &c. IT was a wise Answere, that is reported of our best, and I hope the last Cardinall, that this Island shall euer see, who when a skilfull Astrologer vpon the Calculation of his Natiuitie had fore-told him some specialties concerning his future estate, answered:
but I come to Christ threat of the Hypocrite. So then, Because thou art lycia warm, etc. IT was a wise Answer, that is reported of our best, and I hope the last Cardinal, that this Island shall ever see, who when a skilful Astrologer upon the Calculation of his Nativity had foretold him Some specialties Concerning his future estate, answered:
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such perhaps I was borne, but since that time, I haue beene borne againe, and my second natiuitte hath crossed my first. It was otherwise with Laodicea, for at first it was a holy Citie, a chosen place, a iust people,
such perhaps I was born, but since that time, I have been born again, and my second natiuitte hath crossed my First. It was otherwise with Laodicea, for At First it was a holy city, a chosen place, a just people,
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Ioachimus Abbas, of one that is neyther tristis ad poenitentiam, nor alacer ad Dei obsequium, neythe sorrowfull in repentance, nor quicke in the commandements.
Joachim Abbas, of one that is neither tristis ad poenitentiam, nor alacer ad Dei obsequium, neythe sorrowful in Repentance, nor quick in the Commandments.
Generally, it is vnderstood of those, who perswade themselues to be good when they are bad, as the Pharisees. Iohn 9.40. who though they saw CHRIST in person, and beheld him in his Miracles, yet they would not acknowledge him;
Generally, it is understood of those, who persuade themselves to be good when they Are bad, as the Pharisees. John 9.40. who though they saw CHRIST in person, and beheld him in his Miracles, yet they would not acknowledge him;
When this once possesseth a man, the Spirit is quenched, Sloath then increaseth, Charitie cooleth, Pleasure flattereth, Securitie decemeth, Custome renoketh, the Law is dissembled, right is concealed, and the feare of GOD relinquished: this is the end of luke-warmnesse,
When this once Possesses a man, the Spirit is quenched, Sloth then increases, Charity cooleth, Pleasure Flattereth, Security decemeth, Custom renoketh, the Law is dissembled, right is concealed, and the Fear of GOD relinquished: this is the end of lukewarmness,
A sinne so horrible, that the Lord threatneth, if any man in faint-heartednesse for want of Patience with-draw himselfe, his soule shall haue no pleasure in him.
A sin so horrible, that the Lord threatens, if any man in faintheartedness for want of Patience withdraw himself, his soul shall have no pleasure in him.
And the fearefull and vnbeleeuing, (which dare not stand to the profession of the truth) shall haue their portion among murtherers, and whoremongers, and sorcerers, and such like persons, in the Lake which burneth with fire and Brimstone, which is the second death.
And the fearful and unbelieving, (which Dare not stand to the profession of the truth) shall have their portion among murderers, and whoremongers, and sorcerers, and such like Persons, in the Lake which burns with fire and Brimstone, which is the second death.
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Wee must haue our Fathers name written in our foreheads, that all the world may see wee are not ashamed of our profession. If we be not Martyrs, yet we must be confessors, else we are no Christians. So Barnard, Cum causa Dei ventilater in medium & falsitas praeponitur veritati, qui pro persona quam gerit non resistit, de suo damnabitur silentio.
we must have our Father's name written in our foreheads, that all the world may see we Are not ashamed of our profession. If we be not Martyrs, yet we must be Confessors, Else we Are no Christians. So Barnard, Cum causa Dei ventilater in medium & Falsitas praeponitur Veritati, qui Pro persona quam gerit non resistit, de Sue damnabitur silentio.
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When the cause of God is discussed, and falsehood preferred before the truth, hee that according to the person hee beareth, doth not resist it, shall bee condemned for his silence.
When the cause of God is discussed, and falsehood preferred before the truth, he that according to the person he bears, does not resist it, shall be condemned for his silence.
Wee all stand vpon Iaacobs Ladder, and must eyther ascend or descend; Si attentes stare ruas necesse est, If thou trye to stand still, thou must fall;
we all stand upon Iaacobs Ladder, and must either ascend or descend; Si attentes stare ruas Necessary est, If thou try to stand still, thou must fallen;
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for when a man leaueth his desire of being better then hee giueth ouer his former goodnesse. So Ier. Vbicoeperimus stare, descendimus, nostrumque non progredi iam regredi est.
for when a man Leaveth his desire of being better then he gives over his former Goodness. So Jeremiah Vbicoeperimus stare, descendimus, nostrumque non progredi iam regredi est.
VVe gaue God our hearts in Baptisme, and they belong to him by right of creation. He will haue the whole and cannot endure any riuals or luke-warmnesse.
We gave God our hearts in Baptism, and they belong to him by right of creation. He will have the Whole and cannot endure any rivals or lukewarmness.
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like the Hedge-hogge, which hath two holes, one toward the South, another toward the North; the wind blowing in the one, shee shutteth that, and openeth the other; they turne on any side.
like the Hedgehog, which hath two holes, one towards the South, Another towards the North; the wind blowing in the one, she shutteth that, and Openeth the other; they turn on any side.
Others, like Nicodemus, that came to Iesus to be instructed, but it was by night: like Ioseph of Arimathea, a Disciple of Iesus, but secretly, fearing the Iewes.
Others, like Nicodemus, that Come to Iesus to be instructed, but it was by night: like Ioseph of Arimathea, a Disciple of Iesus, but secretly, fearing the Iewes.
and the more aged the more colde. Many come to heare the word, but they profit not in the encrease of knowledge they will come and stand before the Preacher, but they will not trye by the Scripture whether the things be so,
and the more aged the more cold. Many come to hear the word, but they profit not in the increase of knowledge they will come and stand before the Preacher, but they will not try by the Scripture whither the things be so,
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Many are content to frequent the publike Congregations vpon the Sabbath, but they will not priuately sanctifie it in their families. Many will shew religion in the generall calling of a Christian, while they are in the Church,
Many Are content to frequent the public Congregations upon the Sabbath, but they will not privately sanctify it in their families. Many will show Religion in the general calling of a Christian, while they Are in the Church,
These are the sinnes that goe vp vnto Heauen, and cry for vengeance, and threaten punishments. What could haue taken away that sweet Prince, of fresh and bleeding memory, Prince HENRY, the expectation of all the Christian world,
These Are the Sins that go up unto Heaven, and cry for vengeance, and threaten punishments. What could have taken away that sweet Prince, of fresh and bleeding memory, Prince HENRY, the expectation of all the Christian world,
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O mourne then for the sinnes of this age, but especially for luke warmnesse. Returne ye seduced soules from the fleshpots of Aegypt, from the vanities of Rome, offer to God the sacrifice of zeale in defence of our true Church.
O mourn then for the Sins of this age, but especially for lycia warmness. Return you seduced Souls from the fleshpots of Egypt, from the vanities of Room, offer to God the sacrifice of zeal in defence of our true Church.
As he did originally deduce those things which hee taught against Papistry from the Scriptures and out of the workes of the auncient Fathers, so did hee deriue them hereditarilie from others,
As he did originally deduce those things which he taught against Papistry from the Scriptures and out of the works of the ancient Father's, so did he derive them hereditarilie from Others,
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And so generally, was his Doctrine spred, that a generall counsell of Constance, was called principally against the Hussites. The nobles of Bohemia wrote supplications for them, but (contrary to the Emperours safe conduct giuen to the former of them) they were burnt. Sigismund could not bee satisfied for the breaking of his promise, till by their decree which is in the 10. Session, the Counsell signified that their authoritie was such, that they might disannull what he had appointed. Campian shifteth it of so.
And so generally, was his Doctrine spread, that a general counsel of Constance, was called principally against the Hussites. The Nobles of Bohemia wrote supplications for them, but (contrary to the emperors safe conduct given to the former of them) they were burned. Sigismund could not be satisfied for the breaking of his promise, till by their Decree which is in the 10. Session, the Counsel signified that their Authority was such, that they might disannul what he had appointed. Campian shifteth it of so.
He calleth some Bishops the Christian world, were they neuer so many in number, had they authoritie to make him breake his Oath? At last they must flye to their olde axiome. Faith is not to be kept with Heretikes, The Heathens would be ashamed of it,
He calls Some Bishops the Christian world, were they never so many in number, had they Authority to make him break his Oath? At last they must fly to their old axiom. Faith is not to be kept with Heretics, The heathens would be ashamed of it,
I omit their taking the Cup from the people, a non obstante of Ch. Com. Sess. 13. Before these Wiclif was zealous for our Religion, and so earnest against Popery, that Cochleus affirmeth, Hee thinketh the torments of Wiclif are greater in Hell then those of Iudas or Nero. Heare the charitie of the Romanists towards the best Christians. His Doctrine was so generally receiued in Oxford by the best, that Pope Gregory the eleuenth, in the yeere 1378. directed his Bull to that Vniuersitie against his articles.
I omit their taking the Cup from the people, a non Obstacle of Christ Come Sess. 13. Before these Wiclif was zealous for our Religion, and so earnest against Popery, that Cochleus Affirmeth, He Thinketh the torments of Wiclif Are greater in Hell then those of Iudas or Nero. Hear the charity of the Romanists towards the best Christians. His Doctrine was so generally received in Oxford by the best, that Pope Gregory the Eleventh, in the year 1378. directed his Bull to that university against his Articles.
I might alledge the testimonies of many, Reignald Paine, Bishop of Chichester and others, Anno 1457. out of this place, Preaching that the Bishops sinned in buying their admissions of the Pope, against begging Fryers, Transubstantiation, and other errours.
I might allege the testimonies of many, Reginald Pain, Bishop of Chichester and Others, Anno 1457. out of this place, Preaching that the Bishops sinned in buying their admissions of the Pope, against begging Friars, Transubstantiation, and other errors.
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and Vncle to HENRY the sixt, stifled with a pillow for profession of the Gospell, Anno 1447. so that before and after Luther, wee haue had champions to fight against the Pope.
and Uncle to HENRY the sixt, stifled with a pillow for profession of the Gospel, Anno 1447. so that before and After Luther, we have had champions to fight against the Pope.
The auncient Fathers before these, were ours in the maine points of religion. Lactantius, against images. l. 2. instit. c. 9. Ambrose, against praying to Saints. com. in Rom. c. 1. Chrisostom, for the marriage of the Clergie. hom. 7. ep. Heb. & l. 1. adu. Iouin.
The ancient Father's before these, were ours in the main points of Religion. Lactantius, against Images. l. 2. Institutio. c. 9. Ambrose, against praying to Saints. come. in Rom. c. 1. Chrysostom, for the marriage of the Clergy. hom. 7. Epistle. Hebrew & l. 1. Adieu. John.
Theodoret, against transubstantiation, so that he who in the end of his dialogues, writeth the admonition to the Reader, is enforced though he be a Papist to confesse that hee hath many things against it. Post Epiph. The: dial.
Theodoret, against transubstantiation, so that he who in the end of his dialogues, Writeth the admonition to the Reader, is Enforced though he be a Papist to confess that he hath many things against it. Post Epiphany The: dial.
ep. 190. for certaine assurance of Saluation, in the death, and by the strength of our Sauiour. se. 3. de 7. misericordijs. And for disliking then the vile life of the Clergie, se. in concilio Rhemensi: how copious is he?
Epistle. 190. for certain assurance of Salvation, in the death, and by the strength of our Saviour. se. 3. de 7. misericordijs. And for disliking then the vile life of the Clergy, se. in Concilio Rhemensi: how copious is he?
for these were not founders of our Church, but reformers of it, and sweepers of many abuses and Popish errours: Neither so much vpon the name of Protestants, though this name arose honourably at Spires in Germany, when the Duke Electour of Saxony, the Marques of Brandeburge, the Lantsgraue and other Princes, made a solemne protestation against an edict made in preiudice of the reformed Religion, Anno 1529. But with maturest iudgement,
for these were not founders of our Church, but reformers of it, and sweepers of many Abuses and Popish errors: Neither so much upon the name of Protestants, though this name arose honourably At Spires in Germany, when the Duke Elector of Saxony, the Marks of Brandenburg, the Lantsgraue and other Princes, made a solemn protestation against an edict made in prejudice of the reformed Religion, Anno 1529. But with maturest judgement,
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and sober vnderstanding, our men conferre the Scripture in many languages, they pray vnto God to inlighten them, they looke into Fathers, Histories, Councels, they compare old things with new, they leaue no good meanes vnattempted to sift and sound the truth,
and Sobrium understanding, our men confer the Scripture in many languages, they pray unto God to inlighten them, they look into Father's, Histories, Counsels, they compare old things with new, they leave no good means unattempted to sift and found the truth,
Nay, the bookes of controuersie in Religion, so they be not mingled with State - causes, are to be sold commonly, which yet our aduersaries interdict to their followers: and which is more the scripture is open, euery man may read it, and is exhorted to the study of it, to lay foundation here as vpon a Rocke: not to build vpon the waters, the Scholemen, as the Papists doe.
Nay, the books of controversy in Religion, so they be not mingled with State - Causes, Are to be sold commonly, which yet our Adversaries interdict to their followers: and which is more the scripture is open, every man may read it, and is exhorted to the study of it, to lay Foundation Here as upon a Rock: not to built upon the waters, the Schoolmen, as the Papists do.
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Witnesse one of their owne writers, who testifieth of himselfe, that he had studied Schole-Diuinitie and the Canon law for the space of 16. yeeres, and yet neuer so much as saluted either the Scriptures or Fathers.
Witness one of their own writers, who Testifieth of himself, that he had studied Schole-Diuinitie and the Canon law for the Molle of 16. Years, and yet never so much as saluted either the Scriptures or Father's.
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So that our Aduersaries are Laodiceans, neither colde nor hot, and come first here to be taxed. For doe they not perswade themselues that they are rich, when they are poore, and blind, and naked in spirituall graces, counting Christs robes of righteousnesse not large enough to couer their nakednesse of sinne, patching to a piece of new cloth, as if the old were out-worne, botching to it the menstruous and filthy clouts of their owne righteousnesse; which like the curtald garments of Dauids seruants cannot hide their shame, but defile them,
So that our Adversaries Are Laodiceans, neither cold nor hight, and come First Here to be taxed. For doe they not persuade themselves that they Are rich, when they Are poor, and blind, and naked in spiritual graces, counting Christ robes of righteousness not large enough to cover their nakedness of sin, patching to a piece of new cloth, as if the old were outworn, botching to it the menstruous and filthy clouts of their own righteousness; which like the curtald garments of David Servants cannot hide their shame, but defile them,
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as Iob confessed, Mine owne garments defile mee, and had more need to be washed themselues in the blood of the Lambe, then to goe about to wipe away their scarlet sinnes by Popish Indulgences?
as Job confessed, Mine own garments defile me, and had more need to be washed themselves in the blood of the Lamb, then to go about to wipe away their scarlet Sins by Popish Indulgences?
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Were Saint Paul now in Rome hee would vtter the same words that hee did in the midst of Mars hill at Athens; I see that in all things you are too superstitious and furious:
Were Faint Paul now in Room he would utter the same words that he did in the midst of Mars hill At Athens; I see that in all things you Are too superstitious and furious:
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for, as CHRIST was crucified at Rome, Re. 11.8. which is not meant in respect of the place, for that was Ierusalem, but if wee respect the power and authoritie that put him to death, a Romane Iudge, Romane Lawes, Romane authoritie, a kinde of death proper to the Romanes, and in a place which then was within the Romane Empire:
for, as CHRIST was Crucified At Room, Re. 11.8. which is not meant in respect of the place, for that was Ierusalem, but if we respect the power and Authority that put him to death, a Roman Judge, Roman Laws, Roman Authority, a kind of death proper to the Romans, and in a place which then was within the Roman Empire:
so, now in his members hee is especially persecuted by Rome; sending out Priests and Iesuites, as so many Fire-brands, seeking to set on fire the seuerall corners of the Church:
so, now in his members he is especially persecuted by Room; sending out Priests and Iesuites, as so many Firebrands, seeking to Set on fire the several corners of the Church:
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as Austine stileth Ierome, but now challenged by an vsurper, murtherer, and Herodian Fox; and more trust giuen to him, then to Christ, as Gerson in his time complained.
as Augustine styleth Jerome, but now challenged by an usurper, murderer, and Herodian Fox; and more trust given to him, then to christ, as Gerson in his time complained.
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What Treasons dare they not attempt to maintaine his Kingdome? witnesse the Gun-pouder Treason, for which prayers were made by R. B. P. in his Seauen sparkes of the enkindled Soule, before the Stratagem was discouered;
What Treasons Dare they not attempt to maintain his Kingdom? witness the Gunpowder Treason, for which Prayers were made by R. B. P. in his Seauen sparks of the enkindled Soul, before the Stratagem was discovered;
His brag, The memory of Nouelties shall perish with a cracke, p. 32. The tempestuous night being passed, a perpetuall day shall be our comfort, p. 35. The cracke was heard into all Lands,
His brag, The memory of Novelties shall perish with a Crac, p. 32. The tempestuous night being passed, a perpetual day shall be our Comfort, p. 35. The Crac was herd into all Lands,
they haue it from their Father, Parsons, I had almost said, the Diuell; for who else could breathe out such impostumate detractions against her, who was the glory her Sexe, the Myrrour of Maiestie, whom all Protestant Generations shall euer call blessed, though a generation of Vipers, not fore-warned of vengeance to come vpon them, seeke to sting her reputation, calling her miseram foeminā, placing her in Hell; making her life wicked, her death cursed.
they have it from their Father, Parsons, I had almost said, the devil; for who Else could breathe out such impostumate detractions against her, who was the glory her Sex, the Mirror of Majesty, whom all Protestant Generations shall ever call blessed, though a generation of Vipers, not forewarned of vengeance to come upon them, seek to sting her reputation, calling her Miseram foeminā, placing her in Hell; making her life wicked, her death cursed.
He dipped his pen in the poyson of Aspes, which was vnder his lips, and sought to enuenome the name of this holy Saint, whom neighbouring Nations eyther triumphed in, or trembled at;
He dipped his pen in the poison of Asps, which was under his lips, and sought to enuenome the name of this holy Saint, whom neighbouring nations either triumphed in, or trembled At;
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whose countenance was able to terrifie Treason, who might truely haue vsed the words of Deborah; In Israel, vntill I Deborah came vp, they chose new Gods, vnder whose gouernment all this Kingdome, especially you of this place, liued in such peace and plenty, in such obedience to GOD and her, and in such loue one to another.
whose countenance was able to terrify Treason, who might truly have used the words of Deborah; In Israel, until I Deborah Come up, they chosen new God's, under whose government all this Kingdom, especially you of this place, lived in such peace and plenty, in such Obedience to GOD and her, and in such love one to Another.
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She was a woman after Gods owne heart, shee led his people like a Flocke 45. yeeres through a Wildernesse of many distressfull dangers; shee was the Diamond in the Ring of the Monarchs of the earth,
She was a woman After God's own heart, she led his people like a Flock 45. Years through a Wilderness of many distressful dangers; she was the Diamond in the Ring of the Monarchs of the earth,
and notwithstanding all the roarings of the Buls of Basan, Centaurs and Minotaurs of Rome, their thundrings, lightnings, excommunications, execrations, Incantations, conspiracies, rebellions, drugs, daggers, and dags, yet she liued to out-liue the malice of her enemies,
and notwithstanding all the roarings of the Bulls of Basan, Centaurs and Minotaurs of Rome, their thunderings, lightnings, excommunications, execrations, Incantations, conspiracies, rebellions, drugs, daggers, and dags, yet she lived to outlive the malice of her enemies,
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There is none that reproacheth thee for zeale in Religion, but brandeth himselfe with the sinne of luke-warmnesse, and here hee may see his punishment.
There is none that Reproacheth thee for zeal in Religion, but brandeth himself with the sin of lukewarmness, and Here he may see his punishment.
let vs consider the season, redeeme the time, not harden our hearts, hearken to the voyce of GOD while it is called to day. GOD spared not the olde world, who despised Noah; the Sodomites, which vexed Lot; Ierusalem, which abused the Prophets; and you heare how hee threatneth LAODICEA.
let us Consider the season, Redeem the time, not harden our hearts, harken to the voice of GOD while it is called to day. GOD spared not the old world, who despised Noah; the Sodomites, which vexed Lot; Ierusalem, which abused the prophets; and you hear how he threatens LAODICEA.
Let vs then now at the last separate light from darknes, God from an Idoll, the the Israelites from the Canaanites, the precious from the vile, the beleeuers from Infidels, Protestants from Papists.
Let us then now At the last separate Light from darkness, God from an Idol, the the Israelites from the Canaanites, the precious from the vile, the believers from Infidels, Protestants from Papists.
So is there in this seperation, The Lord willingly freeth himselfe of them, as a man would his stomack of vndigested meat: He doth it with a kinde of exultation. This Moyses tolde the rebellious Israelites:
So is there in this separation, The Lord willingly freeth himself of them, as a man would his stomach of undigested meat: He does it with a kind of exultation. This Moses told the rebellious Israelites:
so the Lord will reioyce ouer you to destroy you, and to bring you to nought, and ye shall be plucked from the land whither thou goest to possesse it. Deut. 28.63.
so the Lord will rejoice over you to destroy you, and to bring you to nought, and you shall be plucked from the land whither thou goest to possess it. Deuteronomy 28.63.
The long suffering of God neuer leaueth vs, till there be no hope of amendement. When the Lord had purposed to destroy the old world, because the wickednesse thereof was very great, hee did first vse all meanes to reclaime them.
The long suffering of God never Leaveth us, till there be no hope of amendment. When the Lord had purposed to destroy the old world, Because the wickedness thereof was very great, he did First use all means to reclaim them.
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Hee gaue them an hundreth and twenty yeeres to repent in, and in the meane while, sent Noah a Preacher of righteousnes, to forewarne them of the danger, both by verball & also visible preaching, in making an Arke, for the sauing of himselfe and his houshold.
He gave them an Hundredth and twenty Years to Repent in, and in the mean while, sent Noah a Preacher of righteousness, to forewarn them of the danger, both by verbal & also visible preaching, in making an Ark, for the Saving of himself and his household.
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but the fall of the whole Citie. It's a fond conceit of the prophane vulgar to make God all of mercies, a grosse ignorance to disioyne mercy and iustice in him to whom they are both essentiall.
but the fallen of the Whole city. It's a found conceit of the profane Vulgar to make God all of Mercies, a gross ignorance to disjoin mercy and Justice in him to whom they Are both essential.
Dare wee hope that GOD can be so kind to vs as to be vniust to himselfe? No, hee will repay vengeance to those that will not receiue the call of mercy. Hee will spew them out of his mouth.
Dare we hope that GOD can be so kind to us as to be unjust to himself? No, he will repay vengeance to those that will not receive the call of mercy. He will spew them out of his Mouth.
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The vse of this may serue as a glasse to all impenitent sinners, to looke vpon Gods iudgements, poured downe vpon them who made no conscience of their wayes, & neglected his Commandments.
The use of this may serve as a glass to all impenitent Sinners, to look upon God's Judgments, poured down upon them who made no conscience of their ways, & neglected his commandments.
Let rash swearers looke vpon the blaspheming Sennacherib, King of Assyria, killed by his sons Adramelech and Sharezer, and an Angell of the Lord smiting in his Campe in one night an hundred fourescore and fiue thousand.
Let rash swearers look upon the blaspheming Sennacherib, King of Assyria, killed by his Sons Adrammelech and Sharezer, and an Angel of the Lord smiting in his Camp in one night an hundred fourescore and fiue thousand.
Let false witnesses looke vpon the rulers that accused Daniel, they were brought and cast into the Den of the Lyons; they, their children and their wiues,
Let false Witnesses look upon the Rulers that accused daniel, they were brought and cast into the Den of the Lyons; they, their children and their wives,
Woe vpon woe is threatned against Chorazin, Bethsaida and Capernaum, for their coldnesse. Those Cities glittered with Christs miracles; their streets sounded and rang with his doctrine; the inhabitants were priuiledged with his familiaritie. But for as much as there was no more in them then in Gath, or Ashkelon, Citties of the Philistines, and the Vineyard was as barren as the wildernesse, and Christ was in their streets, not in their hearts,
Woe upon woe is threatened against Chorazin, Bethsaida and Capernaum, for their coldness. Those Cities glittered with Christ Miracles; their streets sounded and rang with his Doctrine; the inhabitants were privileged with his familiarity. But for as much as there was no more in them then in Gaza, or Ashkelon, Cities of the philistines, and the Vineyard was as barren as the Wilderness, and christ was in their streets, not in their hearts,
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But alas, our sinnes haue made this a preaching not fit for these times, blessings must sleepe a while, mercy goe aside, peace returne to the God of peace, and not be spoken of.
But alas, our Sins have made this a preaching not fit for these times, blessings must sleep a while, mercy go aside, peace return to the God of peace, and not be spoken of.
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This rather should be our preaching, There is iudgement with thee O Lord, with thee there is ruine, and subuersion, with thee is battaile, and famine, and snares, plague, and storme and tempest, fire and brimstone, therefore thou shalt be feared.
This rather should be our preaching, There is judgement with thee Oh Lord, with thee there is ruin, and subversion, with thee is battle, and famine, and snares, plague, and storm and tempest, fire and brimstone, Therefore thou shalt be feared.
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The Lord hath two armes, two cups, two recompences, and doubtlesse there is a reward for the righteous, and torment for the obstinate, and false-hearted, and luke-warme professor.
The Lord hath two arms, two cups, two recompenses, and doubtless there is a reward for the righteous, and torment for the obstinate, and False-hearted, and lukewarm professor.
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Which should be a motiue to all true-harted Protestants, to ioyne together as one man, against them that haue euill will at Syon, the common aduersary the Papists, and all that are Popishly affected, the Gangrens of this Land,
Which should be a motive to all true-harted Protestants, to join together as one man, against them that have evil will At Syon, the Common adversary the Papists, and all that Are Popishly affected, the Gangrene of this Land,
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shall Priests and Iesuits, be suffred to runne from house to house, and seduce whole families? shall we nurse vp Lyons-whelpes for our owne ouerthrow? What saftie can we be in,
shall Priests and Iesuits, be suffered to run from house to house, and seduce Whole families? shall we nurse up Lyons-whelpes for our own overthrow? What safety can we be in,
when such Miscreants lurke in your dewllings? iet in your streetes? when neither Country, nor Citie, nor Court is free of these conspiratours, keeping a dayly record of all our actions,
when such Miscreants lurk in your dewllings? jet in your streets? when neither Country, nor city, nor Court is free of these conspirators, keeping a daily record of all our actions,
You may thus reason, as the Oratour against Catiline. Did Publius Scipio a priuate man kill Tiberius Gracchus, but lightly weakning the state of the Common-wealth, and shall we that are consuls let Catiline alone desirous to lay wast all the world with slaughterings and fierings? Not onely for Gods sake,
You may thus reason, as the Orator against Catiline. Did Publius Scipio a private man kill Tiberius Gracchus, but lightly weakening the state of the Commonwealth, and shall we that Are Consuls let Catiline alone desirous to lay wast all the world with slaughterings and fierings? Not only for God's sake,
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not onely for Religion, but for very pollicie, as you regard the peace of this state, and well-farre of the Church, as you loue your owne liues, rouze vp your spirits; the cause is the Lords, vindicate his dishonour.
not only for Religion, but for very policy, as you regard the peace of this state, and well-farre of the Church, as you love your own lives, rouse up your spirits; the cause is the lords, vindicate his dishonour.
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It was the defence of Religion, that made Dauid, Salomon, Iosias, Constantine, Edward the 6 Queene Elizabeth, and our late blessed Prince Henry so honoured, that their names amongst all true hearted Protestants, are like a precious oyntment, their remembrance is sweet as hony, and as Musicke at a banquet of wine.
It was the defence of Religion, that made David, Solomon, Iosias, Constantine, Edward the 6 Queen Elizabeth, and our late blessed Prince Henry so honoured, that their names among all true hearted Protestants, Are like a precious ointment, their remembrance is sweet as honey, and as Music At a banquet of wine.
Wee of this Land haue beene a long time the trees of the Lords Vineyard, full of sappe, of as many fauours as any people of the world. If we be his Oliue-trees, we must haue fatnesse.
we of this Land have been a long time the trees of the lords Vineyard, full of sap, of as many favours as any people of the world. If we be his Olive-trees, we must have fatness.
Iupiter, he chose the Oake for continuance; Neptune, the Cedar for tallnesse; Apollo, the Laurell for greennesse; Venus, the Poplar for whitenesse; Pallas, the Vine for fruitfulnesse: our true GOD hath chosen vs as a peculiar people to himselfe.
Iupiter, he chosen the Oak for Continuance; Neptune, the Cedar for tallness; Apollo, the Laurel for greenness; Venus, the Poplar for whiteness; Pallas, the Vine for fruitfulness: our true GOD hath chosen us as a peculiar people to himself.
Mercurius Trismegistus tolde Asclepius that Aegipt was the Image of Heauen, I am sure your Citie is an Image of the whole earth, and I hope it shall be called Vrbs aterna, an euerlasting Citie, more truely then euer Rome was by Ammianus Marcellinus, though I know it must haue a period.
Mercurius Trismegistus told Asclepius that Egypt was the Image of Heaven, I am sure your city is an Image of the Whole earth, and I hope it shall be called Urbs aterna, an everlasting city, more truly then ever Room was by Ammianus Marcellinus, though I know it must have a Period.
and is fenced not onely with these wals of wood as Gracia was against Xerxes, but it hath a Tower furnished with Instruments of brasse and Iron, against your enemies, it hath many sumptuous buildings, and faithfull Watch-men, yet vnlesse the Lord keepe the Citie, the watch-man waketh but in vaine.
and is fenced not only with these walls of wood as Grace was against Xerxes, but it hath a Tower furnished with Instruments of brass and Iron, against your enemies, it hath many sumptuous buildings, and faithful Watchmen, yet unless the Lord keep the city, the watchman waketh but in vain.
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In a word, I speake to you All; Remember what you haue heard: many Preachers haue beene sent vnto vs. The Heauens ouer our heads, haue beene resolued into teares, weeping for our sinnes.
In a word, I speak to you All; remember what you have herd: many Preachers have been sent unto us The Heavens over our Heads, have been resolved into tears, weeping for our Sins.
and so sit with CHRIST in his Throne, when we haue ouer come; the good Lord for his mercies sake grant it to whom, with the Sonne, and the holy Ghost, that Trinitie in Vnitie, and Vnitie in Trinitie, be ascribed all praise and power, glory and goodnesse, dignitie and dominion, this day, and for euer, Amen. FINIS.
and so fit with CHRIST in his Throne, when we have over come; the good Lord for his Mercies sake grant it to whom, with the Son, and the holy Ghost, that Trinity in Unity, and Unity in Trinity, be ascribed all praise and power, glory and Goodness, dignity and dominion, this day, and for ever, Amen. FINIS.
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