Sermons preached before his Maiestie 1. The bridegromes banquet. 2. The triumph of constancie. 3. The banishment of dogges. By Francis Rollenson, Batcheler of Diuinitie.
SAlomon, the Author of this Text, was a King, a Philosopher, a Preacher, and a Prophet, and therefore he may fitly be compared to the Cherubim, which Ezechiel saw in his vision,
Solomon, the Author of this Text, was a King, a Philosopher, a Preacher, and a Prophet, and Therefore he may fitly be compared to the Cherubin, which Ezechiel saw in his vision,
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for as they had the face of a Lyon, a Man, an Oxe, and an Eagle, euen so Salomon, first, he was a royall Lyon of the Tribe of Iudah, sitting vpon an Iuorie throne, supported by twelue artificiall Lyons, emblems of Royaltie and Courage, which two like Vrim and Thummim in Aarons breast-plate, ought to be engrauen in euery Princes heart.
for as they had the face of a lion, a Man, an Ox, and an Eagl, even so Solomon, First, he was a royal lion of the Tribe of Iudah, sitting upon an Ivory throne, supported by twelue artificial Lyons, emblems of Royalty and Courage, which two like Urim and Thummim in Aaron's breastplate, ought to be engraved in every Princes heart.
Secondly, hee had the face of a Man, witnesse his Aphorismes of morall Philosophie, the Prouerbes; by which he instructs men of greene and vnripe yeares in vertue and godlinesse:
Secondly, he had the face of a Man, witness his Aphorisms of moral Philosophy, the Proverbs; by which he instructs men of green and unripe Years in virtue and godliness:
and trampling the Chaffe vnder his feete, for being Ecclesiastes, in his Sermons, he doth vnmaske that Babilonish strumpet, Vanitie, raising the whole architecture of his speech vpon this foundation.
and trampling the Chaff under his feet, for being Ecclesiastes, in his Sermons, he does unmask that Babylonish strumpet, Vanity, raising the Whole architecture of his speech upon this Foundation.
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called by Saint Origen, Epithalamion, because it containes the wooing and the wedding of the Sonne of God and his Spouse the Church, whose Loue was from the beginning,
called by Saint Origen, Epithalamion, Because it contains the wooing and the wedding of the Son of God and his Spouse the Church, whose Love was from the beginning,
Euery line in this song is the language of loue, and euery word rellisheth heauenly passion; but this Verse which I haue chosen for my Text, doth especially describe.
Every line in this song is the language of love, and every word relisheth heavenly passion; but this Verse which I have chosen for my Text, does especially describe.
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First, the Consummation of their Mariage; secondly, the Wedding feast; thirdly, the entertainment of the guests: which three are the maine branches, growing out of this stemme.
First, the Consummation of their Marriage; secondly, the Wedding feast; Thirdly, the entertainment of the guests: which three Are the main branches, growing out of this stem.
I am come, &c. ] In these words is the Consummation of Christes marriage, by which is vnderstood the Vnion of the two Natures, Diuine and Humane, the Contract whereof was Gods Promise of Christes comming, and the Consummation his Natiuitie.
I am come, etc. ] In these words is the Consummation of Christ's marriage, by which is understood the union of the two Nature's, Divine and Humane, the Contract whereof was God's Promise of Christ's coming, and the Consummation his Nativity.
first God the Father is content, that his Sonne shall come into the world, and be made like vnto vs in all things, sinne only excepted; it was his owne decree:
First God the Father is content, that his Son shall come into the world, and be made like unto us in all things, sin only excepted; it was his own Decree:
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God looked vpon the posteritie of Adam with two eies, the first being like a Doues eie washt with milke, the second like a flame of fire, Mercy, and Iustice, according to whose seuerall viewes he made two Decrees, the one of Election, the other of Reprobation; which two resemble the two streames that issue from the throne of God, the one being all fire, the other Water of life. Election is the decree of God, whereby on his owne free will, he hath ordained certaine men to saluation, without any fore-sight of their good workes, to the praise and glory of his grace.
God looked upon the posterity of Adam with two eyes, the First being like a Dove eye washed with milk, the second like a flame of fire, Mercy, and justice, according to whose several views he made two Decrees, the one of Election, the other of Reprobation; which two resemble the two streams that issue from the throne of God, the one being all fire, the other Water of life. Election is the Decree of God, whereby on his own free will, he hath ordained certain men to salvation, without any foresight of their good works, to the praise and glory of his grace.
These decrees are built vpon two seuerall foundations, Adams sinne is the ground of Reprobation: of Election Christ Iesus is the foundation, called of his Father from all eternitie, to performe the office of a Mediatour, that in him all those which should be saued might be chosen;
These decrees Are built upon two several foundations, Adams sin is the ground of Reprobation: of Election christ Iesus is the Foundation, called of his Father from all eternity, to perform the office of a Mediator, that in him all those which should be saved might be chosen;
as then he was predestinate to be the Reconciliation betwixt God and mankinde, so likewise there was preordained a Mariage, or vniting of the two Natures, Diuine and Humane.
as then he was predestinate to be the Reconciliation betwixt God and mankind, so likewise there was preordained a Marriage, or uniting of the two Nature's, Divine and Humane.
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as appeareth by those sweet passions, with which this Song is full fraught, and yet from the time that he was first promised, till the fulnesse of time when he was conceiued, He euer stoode behinde the wall, looking through the windowes, and appearing through the grates:
as appears by those sweet passion, with which this Song is full fraught, and yet from the time that he was First promised, till the fullness of time when he was conceived, He ever stood behind the wall, looking through the windows, and appearing through the grates:
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These windowes were the Sacraments, Circumcision, and the Paschal Lambe; these Grates the Tabernacle of Moses, and the Priesthood of Aaron, all of them principall Types and figures of the Messiah. Thus for a long time the Church, vnder his shadow onely had delight,
These windows were the Sacraments, Circumcision, and the Paschal Lamb; these Grates the Tabernacle of Moses, and the Priesthood of Aaron, all of them principal Types and figures of the Messiah. Thus for a long time the Church, under his shadow only had delight,
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As if she should haue said, how long will he appeare vnto me onely in types and figures? when shall mine eies see the Saluation of God, which he hath prepared to be a light to the Gentiles,
As if she should have said, how long will he appear unto me only in types and figures? when shall mine eyes see the Salvation of God, which he hath prepared to be a Light to the Gentiles,
First, the publishing of the Banes by the Angell Gabriel, thus speaking to the Virgin Mary: Haile thou that art freely beloued, the Lord is with thee, blessed art thou among women;
First, the publishing of the Banes by the Angel Gabriel, thus speaking to the Virgae Marry: Haile thou that art freely Beloved, the Lord is with thee, blessed art thou among women;
and call his name Iesus: But how shall this be, saith Mary, seeing I know no man? this she speakes, saith Theophilact, not doubting of the euent, but enquiring the manner: The Angell answeres her:
and call his name Iesus: But how shall this be, Says Marry, seeing I know no man? this she speaks, Says Theophilact, not doubting of the event, but inquiring the manner: The Angel answers her:
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Vide hic (saith Cyprian) cooperantem simplicem trinitatem, Quae est virtus altissimi? nisi Christus, virtus & sapientia patris, &c. See here the whole Trinitie are at worke together;
Vide hic (Says Cyprian) cooperantem simplicem trinitatem, Quae est virtus altissimi? nisi Christus, virtus & sapientia patris, etc. See Here the Whole Trinity Are At work together;
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Although then the Sonne alone was conceiued and incarnate, yet both the Father and the Holy Ghost were present to sanctifie his conception, which is the second circumstance and the manner of the Mariage. He was not conceiued of the seede of Ioseph and Mary, as Ebion dreamed,
Although then the Son alone was conceived and incarnate, yet both the Father and the Holy Ghost were present to sanctify his conception, which is the second circumstance and the manner of the Marriage. He was not conceived of the seed of Ioseph and Marry, as Ebion dreamed,
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Christ was conceiued by the holy Ghost, there is an argument of his Diuinitie; and borne of a virgin, there is a proofe of his humanitie; so he is neither God only, hauing an aierie body,
christ was conceived by the holy Ghost, there is an argument of his Divinity; and born of a Virgae, there is a proof of his humanity; so he is neither God only, having an aierie body,
and borne of the Ʋirgin Mary, which natiuitie of Christ is the third circumstance, and the very forme of the Marriage, betwixt him and his Spouse the Church.
and born of the Ʋirgin Marry, which Nativity of christ is the third circumstance, and the very Form of the Marriage, betwixt him and his Spouse the Church.
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For being in the forme of God, and thinking it no roberie to be equall with God, he made himselfe of no reputation, tooke on him the forme of a seruant,
For being in the Form of God, and thinking it no robbery to be equal with God, he made himself of no reputation, took on him the Form of a servant,
Ante partum, in partu, post partum Ʋirgo, saith S. Ierome: Before, at the very instant and after her deliuerie a Virgin, not past foureteene yeares of age (as Augustine and Chrysostome writ) Flos ipse, in the flower of her youth she bore him, who is the Rose of the field, and the Lilly of the vallies.
Ante partum, in partu, post partum Ʋirgo, Says S. Jerome: Before, At the very instant and After her delivery a Virgae, not passed foureteene Years of age (as Augustine and Chrysostom writ) Flos ipse, in the flower of her youth she boar him, who is the Rose of the field, and the Lily of the valleys.
Let one be as foolish as Nabal, and haue eares as long as Midas, yet if he haue mount Carmel for his Lordship, and as it is in the Prouerbe NONLATINALPHABET, swim vp to the eares in riuers of gold, the world will honor him,
Let one be as foolish as Nabal, and have ears as long as Midas, yet if he have mount Mount carmel for his Lordship, and as it is in the Proverb, swim up to the ears in Rivers of gold, the world will honour him,
he chose Dauid from the sheepe-folde, following the Ewes great with young to raigne ouer Israel; and hee makes choise of one of the daughters of Dauid, to be the Mother of his Sonne,
he chosen David from the sheepfold, following the Ewes great with young to Reign over Israel; and he makes choice of one of the daughters of David, to be the Mother of his Son,
and hee that is Lord of heauen and earth, were both very poore? why should any man like Ephraim, be fed with winde, and puft vp with his discent, his alliance, his worme-eaten antiquitie, seeing Christ was the Sonne of a poore Virgin, betrothed and married to a Carpenter; and yet both hee and shee were of the royall line of Dauid? To whom the Lord had sworne in truth,
and he that is Lord of heaven and earth, were both very poor? why should any man like Ephraim, be fed with wind, and puffed up with his dissent, his alliance, his Worm-eaten antiquity, seeing christ was the Son of a poor Virgae, betrothed and married to a Carpenter; and yet both he and she were of the royal line of David? To whom the Lord had sworn in truth,
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Thus was the marriage consummate betwixt Christ and his Church in the Virgins wombe: this wombe was the milkie way, by which he came into his garden, Oh blessed was that wombe of her that bore him,
Thus was the marriage consummate betwixt christ and his Church in the Virgins womb: this womb was the milky Way, by which he Come into his garden, O blessed was that womb of her that boar him,
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The first is Hortus potentiae, the second Hortus gratiae, the third Hortus gloriae. His first Garden is the kingdome of Power, and this is verie large and spacious, stretching it selfe from the highest heauens, to the nethermost parts of the earth: for his power is infinite;
The First is Hortis potentiae, the second Hortis Gratiae, the third Hortis Glory. His First Garden is the Kingdom of Power, and this is very large and spacious, stretching it self from the highest heavens, to the nethermost parts of the earth: for his power is infinite;
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when the Elect being gathered together, shall raigne continually with Christ. Neither the first nor this last Garden, is the place where the Banquet is kept, but onely the second:
when the Elect being gathered together, shall Reign continually with christ. Neither the First nor this last Garden, is the place where the Banquet is kept, but only the second:
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The kingdome of Grace is here called a Garden, and this Garden is either shut vp or not shut vp. The Garden not shut vp is the Church visible, in which growes as well the fruitlesse Cedar, as the fat Oliue; the bitter Colloquintida, as the sweet figge-tree; the prickie Bramble as the cheerefull Vine, for the Church visible, is like vnto Noahs Arke, in which were stabled, beasts, both polluted and impolluted, it is like Iosephs Coate, made of diuers colours;
The Kingdom of Grace is Here called a Garden, and this Garden is either shut up or not shut up. The Garden not shut up is the Church visible, in which grows as well the fruitless Cedar, as the fat Olive; the bitter Colloquintida, as the sweet Fig tree; the pricky Bramble as the cheerful Vine, for the Church visible, is like unto Noahs Ark, in which were stabled, beasts, both polluted and impolluted, it is like Joseph's Coat, made of diverse colours;
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Elect and Reprobates: here onely is the difference, the Wicked are weedes, and grow without priuiledge, they liue in the outward assembly of Christians, yet are they not the true members of Christes body. They went out of vs,
Elect and Reprobates: Here only is the difference, the Wicked Are weeds, and grow without privilege, they live in the outward assembly of Christians, yet Are they not the true members of Christ's body. They went out of us,
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In this Garden be diuers beds of Spices; so saies the Spouse, My welbeloued is gone downe into his Garden, to the beds of spices, to feede in the Gardens, and to gather Lillies:
In this Garden be diverse Beds of Spices; so Says the Spouse, My well-beloved is gone down into his Garden, to the Beds of spices, to feed in the Gardens, and to gather Lilies:
Siluer trumpets, and golden bels, that ring out peales of Gods praises in Sion, and sound out his wonders in Ierusalem. We haue zealous professors, in colour like white Lillies for their pure faith,
Silver trumpets, and golden Bells, that ring out peals of God's praises in Sion, and found out his wonders in Ierusalem. We have zealous professors, in colour like white Lilies for their pure faith,
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But alas, how can they? for the Enemie hath sowne three poisonous weedes in our Bed, Atheisme, Papisme, and Simonisme, which like Tares choke the wheate,
But alas, how can they? for the Enemy hath sown three poisonous weeds in our Bed, Atheism, Papism, and Simonism, which like Tares choke the wheat,
and hinder the growth of our better plants. The first and the worst is Atheisme; for are there not amongst vs whole kennels of Dogs, whose foreheads are brasse and iron;
and hinder the growth of our better plants. The First and the worst is Atheism; for Are there not among us Whole kennels of Dogs, whose foreheads Are brass and iron;
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impudent, audacious, blasphemous, and conscience - cauterized fooles, which in their hearts say there is no God? holding the Gospel of his kingdome to be meere foolishnesse;
impudent, audacious, blasphemous, and conscience - cauterized Fools, which in their hearts say there is no God? holding the Gospel of his Kingdom to be mere foolishness;
as mutable as Proteus, as changeable as the Camelion, temporizing their Consciences, to day a Papist, to morrow a Protestant, the next day any thing for aduantage, a Turke, a Iew, an Infidell. Tush, if there be a God, he hath forgotten, he hides away his face and will neuer see.
as mutable as Proteus, as changeable as the Chameleon, temporizing their Consciences, to day a Papist, to morrow a Protestant, the next day any thing for advantage, a Turk, a Iew, an Infidel. Tush, if there be a God, he hath forgotten, he hides away his face and will never see.
The Platonists cal'd him NONLATINALPHABET, because he is the Beholder of all things whatsouer, & Orpheus confessed that there was NONLATINALPHABET, One begotten of himselfe, by whom all things were made, and this is God:
The Platonists called him, Because he is the Beholder of all things whatsoever, & Orpheus confessed that there was, One begotten of himself, by whom all things were made, and this is God:
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like the companions of Ʋlisses: for doth not Papistrie dispense with all licentiousnesse? and hath not the whore of Babilon a golden Cup in her hand, with which she makes drunken the inhabitants of the earth? and yet this weed must grow still;
like the Sodales of Ʋlisses: for does not Papistry dispense with all licentiousness? and hath not the whore of Babylon a golden Cup in her hand, with which she makes drunken the inhabitants of the earth? and yet this weed must grow still;
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but as long as the root is quick, both leaues and branches will encrease and multiply like the Heads of Hydra. Vpon this weed breeds, the Grashopper, the Canker-worme, the Caterpillar,
but as long as the root is quick, both leaves and branches will increase and multiply like the Heads of Hydra. Upon this weed breeds, the Grasshopper, the Cankerworm, the Caterpillar,
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I meane those Locustes (spoken of by Iohn the Diuine) comming out of the smoake of the bottomlesse pit, whose forme is like vnto horses prepared for battell;
I mean those Locusts (spoken of by John the Divine) coming out of the smoke of the bottomless pit, whose Form is like unto Horses prepared for battle;
In a word, the whole Swarme of Iesuites and Seminaries, Romish Alastores, Euill spirits, which must not be driuen away with Dauids Harpe, but Elijahs sword:
In a word, the Whole Swarm of Iesuites and Seminaries, Romish Alastors, Evil spirits, which must not be driven away with David Harp, but Elijahs sword:
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they seeme humane, and as tender-hearted as women, (Oh, there is their aequiuocation ) but their Teeth are Lyon-like; their disseignes violent; their stratagems cruell.
they seem humane, and as tender-hearted as women, (O, there is their equivocation) but their Teeth Are Lion-like; their designs violent; their stratagems cruel.
and giue the law liberty to punish their harbourers without any respect of persons, then see if these Locustes doe not quickly vanish away like smoake,
and give the law liberty to Punish their harbourers without any respect of Persons, then see if these Locusts do not quickly vanish away like smoke,
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and at this day it is watered by Bels Priests, and Baals Prophets, such as make their profession a meere Mechanicke Trade, or Occupation; and their Ministerie a Ladder onely, to climbe to preferments.
and At this day it is watered by Bells Priests, and Baal's prophets, such as make their profession a mere Mechanic Trade, or Occupation; and their Ministry a Ladder only, to climb to preferments.
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So these Simonistes haue no mouthes to shew forth the praise of God, but onely a tongue-lesse hole, by which they sucke vp the sweetnesse of Church-liuings, purchased by briberie at Steeple-faire.
So these Simonists have no mouths to show forth the praise of God, but only a tongueless hold, by which they suck up the sweetness of Church-livings, purchased by bribery At Steeple-fair.
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for Aarons robe round about the skirtes was hung with golden bels and Pomgranates, the first betokening Doctrine, the second Hospitalitie, to signifie, that the Priests lips should preserue Knowledge, and his mouth should be a siluer bell, to call the people to Gods tabernacle:
for Aaron's robe round about the skirts was hung with golden Bells and Pomegranates, the First betokening Doctrine, the second Hospitality, to signify, that the Priests lips should preserve Knowledge, and his Mouth should be a silver bell, to call the people to God's tabernacle:
Here is the tree of Knowledge. And as Eden was watered with foure Riuers, Pishon, Gihon, Hiddekel, and Perath, so hath this enclosed Garden, the Church inuisible, foure waters of comfort, namely:
Here is the tree of Knowledge. And as Eden was watered with foure rivers, Pishon, Gihon, Hiddekel, and Euphrates, so hath this enclosed Garden, the Church invisible, foure waters of Comfort, namely:
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Election, Vocation, Iustification, and Glorification: for whom God hath praedestinate to be made like the Image of his Sonne, them also he calls, whom he calls, he iustifies,
Election, Vocation, Justification, and Glorification: for whom God hath praedestinate to be made like the Image of his Son, them also he calls, whom he calls, he Justifies,
by Mirrhe therefore may be vnderstood the Law, by Spice the Gospell: for the Law is bitter, it shewes vs our sinnes, the Gospell is sweet, for it applies a remedie:
by Myrrh Therefore may be understood the Law, by Spice the Gospel: for the Law is bitter, it shows us our Sins, the Gospel is sweet, for it Applies a remedy:
But of the contrary part, Euangelium gaudium operatur: the Gospel worketh Ioy. Our Sauiour therefore making his marriage feast, gathers Mirrhe and Spice, the one Bitter, the other Sweet, and mixeth them together:
But of the contrary part, Evangelium gaudium operatur: the Gospel works Joy Our Saviour Therefore making his marriage feast, gathers Myrrh and Spice, the one Bitter, the other Sweet, and mixeth them together:
for it is the preaching of repentance, and forgiuenesse of sinnes in the name of Christ, and therefore it is called NONLATINALPHABET in Greeke, which word amongst prophane writers, signifies ioyfull newes; So Aristophanes vseth it, saying, NONLATINALPHABET, I haue tolde them good tidings;
for it is the preaching of Repentance, and forgiveness of Sins in the name of christ, and Therefore it is called in Greek, which word among profane writers, signifies joyful news; So Aristophanes uses it, saying,, I have told them good tidings;
and can any thing be sweeter to the soule of man, then the Gladsome Report of eternall life reuealed in the Gospel? Secondly, it is Bitter, but yet this Bitternesse is not properly in the Gospel, but is caused by the wilfull contempt and disobedience of the hearers, by whose peruerse nature the sweetnesse thereof is turned to bitternesse;
and can any thing be Sweeten to the soul of man, then the Gladsome Report of Eternal life revealed in the Gospel? Secondly, it is Bitter, but yet this Bitterness is not properly in the Gospel, but is caused by the wilful contempt and disobedience of the hearers, by whose perverse nature the sweetness thereof is turned to bitterness;
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Againe, the Gospel is both Sweet and Bitter, Sweet in it selfe, but very Bitter in the Profession: this wee may gather by the little booke that Iohn ate, giuen him by the Angel, which, in his mouth was sweet as honie,
Again, the Gospel is both Sweet and Bitter, Sweet in it self, but very Bitter in the Profession: this we may gather by the little book that John ate, given him by the Angel, which, in his Mouth was sweet as honey,
they in this world haue the same entertainment that their Maister Christ had amongst the Iewes, Gall, Vinegar, and a Whip: but of the contrarie part, in the Carnal-Gospellers mouth this Booke is euer bitter, but yet sweet in his belly;
they in this world have the same entertainment that their Master christ had among the Iewes, Gall, Vinegar, and a Whip: but of the contrary part, in the Carnal-gospelers Mouth this Book is ever bitter, but yet sweet in his belly;
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NONLATINALPHABET, he is troubled with a Siluer-angina, which stops his mouth, and makes him dumbe; but in his belly it is sweet: for the profession of the Gospel, enriches, promotes,
, he is troubled with a Siluer-angina, which stops his Mouth, and makes him dumb; but in his belly it is sweet: for the profession of the Gospel, Enriches, promotes,
] Hereby is vnderstood that Peace which our Sauiour hath made betwixt his Father and vs. The sinne of Adam and Eue in Paradise, made the breach betwixt God and mankinde:
] Hereby is understood that Peace which our Saviour hath made betwixt his Father and us The sin of Adam and Eve in Paradise, made the breach betwixt God and mankind:
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the death of Christ made the attonement and reconciliation, so saith the Apostle, When we were enemies, we were reconciled to God by the death of his Sonne.
the death of christ made the atonement and reconciliation, so Says the Apostle, When we were enemies, we were reconciled to God by the death of his Son.
whereupon ariseth this Prouerbe, Halcedonia sunt circa forum, All is well, all things are quiet: So when they Virgin Mary brought forth the Sauiour of the world;
whereupon arises this Proverb, Halcedonia sunt circa forum, All is well, all things Are quiet: So when they Virgae Marry brought forth the Saviour of the world;
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honie is sweet and good, I confesse, and the Spirit of God vseth It and Oyle, for the two emblems of Peace and Plentie, as we may read in the song of Moses, saying, He caried him vp to the high places of the earth, that he might eate the fruites of the fields,
honey is sweet and good, I confess, and the Spirit of God uses It and Oil, for the two emblems of Peace and Plenty, as we may read in the song of Moses, saying, He carried him up to the high places of the earth, that he might eat the fruits of the fields,
S. Bernard writing vpon this word Sitio, I thirst, which our Sauiour spoke hanging vpon the Crosse, makes this Dialogue betwixt Christ and himselfe. Sitio, saith Christ, Quid sitis Domine? saith Bernard: Christ answeres, Sitio salutem vestram, vestram fidem, vestrum gaudium.
S. Bernard writing upon this word Sicily, I thirst, which our Saviour spoke hanging upon the Cross, makes this Dialogue betwixt christ and himself. Sicily, Says christ, Quid sitis Domine? Says Bernard: christ answers, Sicily salutem vestram, vestram fidem, Vestrum gaudium.
And for this cause, as Plinie reports, the Ladies of Rome were forbidden Wine by the lawes, Ne in aliquod dedecus prolaberentur, for feare of dishonouring themselues.
And for this cause, as Pliny reports, the Ladies of Room were forbidden Wine by the laws, Ne in aliquod dedecus prolaberentur, for Fear of Dishonoring themselves.
Of this Moses speaketh, saying, Their Wine is of the Vine of Sodome, and of the Vines of Gomorrah, their Grapes are Grapes of gall, their clusters be bitter:
Of this Moses speaks, saying, Their Wine is of the Vine of Sodom, and of the Vines of Gomorrah, their Grapes Are Grapes of Gall, their clusters be bitter:
I keepe the good Wine vntill now, and it is dulce & delectabile, sweet and delightsome, a Wine that cheares the heart of man, a wine that turneth euery thought into ioy:
I keep the good Wine until now, and it is dulce & delectabile, sweet and delightsome, a Wine that cheers the heart of man, a wine that turns every Thought into joy:
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and this is it that Christ mixeth with milke, and drinkes a health to his welbeloued; by which is vnderstood Grace and Mercie, as it is in the Prophecie of Isaiah, saying, Hoe, euery one that thirsteth, come ye to the waters,
and this is it that christ mixeth with milk, and drinks a health to his well-beloved; by which is understood Grace and Mercy, as it is in the Prophecy of Isaiah, saying, Hoe, every one that Thirsteth, come you to the waters,
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] This mixture is remarkable, Wine and Milke Blent: shew that the worke of our Redemption, the Grace and Mercie of God in Christ Iesus, meete together and kisse each other, whereby we may gather, that Grace, whereby we are iustified,
] This mixture is remarkable, Wine and Milk Blended: show that the work of our Redemption, the Grace and Mercy of God in christ Iesus, meet together and kiss each other, whereby we may gather, that Grace, whereby we Are justified,
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but onely adhereth, and is applied to vs. And is not this an excellent Banquet; Where Mirrhe and Spice is the Preaching of the Gospel, the hony-combe, and the honie spirituall peace, and the wine and milke Grace and Mercie?
but only adhereth, and is applied to us And is not this an excellent Banquet; Where Myrrh and Spice is the Preaching of the Gospel, the honeycomb, and the honey spiritual peace, and the wine and milk Grace and Mercy?
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for, as he died onely for his sheepe, so was he borne onely for the Elect, his welbeloued friends. This Doctrine is gaine-said by Pellagius, who as S. Augustine affirmeth, taught that the Grace of God, was not onely in respect of the outward meanes offered vnto all,
for, as he died only for his sheep, so was he born only for the Elect, his well-beloved Friends. This Doctrine is gainsaid by Pelagius, who as S. Augustine Affirmeth, taught that the Grace of God, was not only in respect of the outward means offered unto all,
so was he borne for all, and therefore the Guests that Christ cals to his Banquet, that is, to the Participation of his spirituall Graces, is no particular number, but the whole world.
so was he born for all, and Therefore the Guests that christ calls to his Banquet, that is, to the Participation of his spiritual Graces, is no particular number, but the Whole world.
In answering these arguments, we must first consider the Will of God, and secondly, the Death of Christ. Gods will is two-fold, Arcana & reualata, his Secret will and his Reuealed will. Now then those places of Scripture which Pellagius alledgeth, are to be vnderstood of Gods Reuealed will, for by It hee would haue all men to be saued,
In answering these Arguments, we must First Consider the Will of God, and secondly, the Death of christ. God's will is twofold, Arcana & reualata, his Secret will and his Revealed will. Now then those places of Scripture which Pelagius allegeth, Are to be understood of God's Revealed will, for by It he would have all men to be saved,
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namely, the setting forth of his owne glory, which consisteth as well in Iustice as in Mercie. Secondly, touching the death of Christ, that he dyed for all men, is most certaine, the Apostle affirmes it;
namely, the setting forth of his own glory, which Consisteth as well in justice as in Mercy. Secondly, touching the death of christ, that he died for all men, is most certain, the Apostle affirms it;
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but is efficacious onely to those which were fore-ordained to life aeternall in Christ Iesus: so saith Augustine: Quoad magnitudinem & potentiam precij, Sanguis Christi est redemptio totius mundi, quoniā tamen non omnes captiuitate eruti sunt, redēptionis proprietas hand dubipenes illos est, qui mēbra sunt Christi:
but is efficacious only to those which were foreordained to life Eternal in christ Iesus: so Says Augustine: Quoad magnitudinem & potentiam precij, Sanguis Christ est redemptio totius mundi, quoniā tamen non omnes captiuitate Eruti sunt, redēptionis Propriety hand dubipenes Illos est, qui mēbra sunt Christ:
Therefore the Elect onely are the selected Guests, whom Christ inuites to his banquet, saying; Eate O my friends, drinke, and make you merry, O Welbeloued.
Therefore the Elect only Are the selected Guests, whom christ invites to his banquet, saying; Eat Oh my Friends, drink, and make you merry, Oh Well-beloved.
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why doth hee that saith Woe be to them that be full, here bid vs eate and drinke? Why doth he that saith, Wo be to them that laugh, here bid vs be merry? What are God and Mammon confederate? is there friendship betwixt Christ and Belial? no, far be it from vs so to imagine,
why does he that Says Woe be to them that be full, Here bid us eat and drink? Why does he that Says, Woe be to them that laugh, Here bid us be merry? What Are God and Mammon confederate? is there friendship betwixt christ and Belial? no, Far be it from us so to imagine,
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for these words are the language of the Spirit, howsoeuer the flesh may mis-expound them: They be like Musicke, which according to the hearers disposition, doth euer alter it's operation;
for these words Are the language of the Spirit, howsoever the Flesh may misexpound them: They be like Music, which according to the hearers disposition, does ever altar it's operation;
euen so let one of those, whom Lucillius calleth Venties, Bellie-gods, or him that Athenaeus tearmes NONLATINALPHABET, a Wine-bottle and a Mealebarrell, read these words and he will forth-with grow more luxurious,
even so let one of those, whom Lucillius calls Venties, Belly-gods, or him that Athenaeus terms, a Wine-bottle and a Mealebarrell, read these words and he will forthwith grow more luxurious,
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and they wil presently begin to be as mad-merrie as the Tabareni, of whom Pomponius Mela writes, which doe nothing all day long but make merrie, pipe and daunce:
and they will presently begin to be as mad-merrie as the Tabareni, of whom Pomponius Mela writes, which do nothing all day long but make merry, pipe and dance:
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They heare him say, Eate O my friends, and they know that he meanes Myrrhe and Spice, the Gospel; the food of the hungry soule, which euery one that hopes to be saued must be willing to eate.
They hear him say, Eat Oh my Friends, and they know that he means Myrrh and Spice, the Gospel; the food of the hungry soul, which every one that hope's to be saved must be willing to eat.
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They heare him say, Drinke O my friends, and they know it is Wine and Milke, Grace and Mercie; which whosoeuer refuseth being offred him, will Christ at the last day reiect with an Ito maledictie, depart thou cursed.
They hear him say, Drink Oh my Friends, and they know it is Wine and Milk, Grace and Mercy; which whosoever Refuseth being offered him, will christ At the last day reject with an Ito maledictie, depart thou cursed.
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They heare him say, Be merrie O my welbeloued, and they know it is because the Hony-combe with the honie is eaten by Christ, that is to say, hee hath made our peace with God the Father.
They hear him say, Be merry Oh my well-beloved, and they know it is Because the Honeycomb with the honey is eaten by christ, that is to say, he hath made our peace with God the Father.
hee inuites all to his Table, the word is preached to all, but all will not heare it, all will not come to his Feast? for they haue either married a Wife,
he invites all to his Table, the word is preached to all, but all will not hear it, all will not come to his Feast? for they have either married a Wife,
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These are the children of Martha, they are euer combred about worldly affaires, and wholy drawne from God, by the Diuels three golden hookes; Honour, Pleasure, and Wealth.
These Are the children of Martha, they Are ever cumbered about worldly affairs, and wholly drawn from God, by the Devils three golden hooks; Honour, Pleasure, and Wealth.
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for they had rather, like the barbarous Trogloditae, feed on Toades and Serpents, then Mirrhe and Spice: their stomacks are onely for traditions of men; their plats distaste the Word of life:
for they had rather, like the barbarous Troglodites, feed on Toads and Serpents, then Myrrh and Spice: their stomachs Are only for traditions of men; their plots distaste the Word of life:
why may not I tearme them so, seeing that Gregorie commenting vpon these words in Iob: the Oxen were plowing, and the Asses feeding in their places by them;
why may not I term them so, seeing that Gregory commenting upon these words in Job: the Oxen were plowing, and the Asses feeding in their places by them;
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for Ignorance is the mother of Deuotion, and so doe our Recusants, whose backes are euen broken with the burthens of Antichrist and his disciples. Some againe will come and sit downe at the Table of Christ and eate, but they neuer disgest the Mirrhe and Spice: such are they, which either in heart being Romish, will come to the Church to saue their Lands, or else being Atheists, and of no Religion, come for feare of being suspected to be Papists, you shall know them by their attention;
for Ignorance is the mother of Devotion, and so do our Recusants, whose backs Are even broken with the burdens of Antichrist and his Disciples. some again will come and fit down At the Table of christ and eat, but they never digest the Myrrh and Spice: such Are they, which either in heart being Romish, will come to the Church to save their Lands, or Else being Atheists, and of no Religion, come for Fear of being suspected to be Papists, you shall know them by their attention;
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either by worldly Cogitations or priuate Conferences, but of the contrary part, the Elect which are the true friends of Christ, they come to the table willingly & eate chearfully,
either by worldly Cogitations or private Conferences, but of the contrary part, the Elect which Are the true Friends of christ, they come to the table willingly & eat cheerfully,
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what though the Word be bitter in respect of the Profession? yet it is sweet in regard of Contemplation, & therefore they eate it as the food of their Soules. Secondly saith Christ; Drinke O my friends.
what though the Word be bitter in respect of the Profession? yet it is sweet in regard of Contemplation, & Therefore they eat it as the food of their Souls. Secondly Says christ; Drink Oh my Friends.
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] Here our Sauiour exhorts vs, to embrace his grace & mercy, being freely offered vnto vs. And who would not pledge this health, considering that he which drinkes shall neuer thirst again? Apuleius reporteth an excellent speech of a certaine wise-man at his table, which was this;
] Here our Saviour exhorts us, to embrace his grace & mercy, being freely offered unto us And who would not pledge this health, considering that he which drinks shall never thirst again? Apuleius Reporteth an excellent speech of a certain Wiseman At his table, which was this;
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Prima eratera ad sitim pertinet, secunda ad hilaritatē, tertia ad voluptatem, quarta ad insaniam. The first bowle of wine is drunke to quench the thirst; the second, to prouoke mirth;
Prima eratera ad sitim pertinet, Secunda ad hilaritatē, tertia ad voluptatem, Quarta ad insaniam. The First bowl of wine is drunk to quench the thirst; the second, to provoke mirth;
But it is far otherwise in drinking this Wine and Milke: for the first draught, is NONLATINALPHABET, a fulnesse of knowledge by the illumination of Gods spirit: the second is, Certitudo salutis, certaintie of saluation, reueiled vnto vs by the same Spirit, which in our hearts cryes Abba Father: the third is, Confidentia, Confidencie: whereby we approach boldly to the Throne of Grace: the fourth is, Adoptio, Adoption; by which we receiue power to be actually accounted the Sonnes of God by Christ.
But it is Far otherwise in drinking this Wine and Milk: for the First draught, is, a fullness of knowledge by the illumination of God's Spirit: the second is, Certitudo Salutis, certainty of salvation, revealed unto us by the same Spirit, which in our hearts cries Abba Father: the third is, Confidence, Confidency: whereby we approach boldly to the Throne of Grace: the fourth is, Adoption, Adoption; by which we receive power to be actually accounted the Sons of God by christ.
] Nay further, Be drunkē; for so is it word for word in the Hebrew; be drunken, but not with Wine, for that is a voluntarie madnes and the Soules corruption: Be drunken,
] Nay further, Be drunken; for so is it word for word in the Hebrew; be drunken, but not with Wine, for that is a voluntary madness and the Souls corruption: Be drunken,
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but be drunken with ioy, because I haue Eate my Honycombe with my Honie, & purchased your peace. Be merrie, because I haue bailed you out of Deaths dungeon,
but be drunken with joy, Because I have Eat my honeycomb with my Honey, & purchased your peace. Be merry, Because I have bailed you out of Death's dungeon,
and I will write vpon him the Name of my God, and the Name of the Citie of my God, which is the new Hierusalem, which commeth downe out of Heauen from my God,
and I will write upon him the Name of my God, and the Name of the city of my God, which is the new Jerusalem, which comes down out of Heaven from my God,
and their faces one against an other, both towards the Mercie-seat. This Seate of Mercie is Christ: these Cherubims, the Prophets and the Apostles, both which in all their Writings, looke and leuell their pennes at Christ, who is the true propitiatorie. The Prophets being the Apostles of the Law, were taught of God in Dreames & Visions, both that the Messiah should come into the world to suffer,
and their faces one against an other, both towards the Mercy-seat. This Seat of Mercy is christ: these Cherubims, the prophets and the Apostles, both which in all their Writings, look and level their pens At christ, who is the true propitiatory. The prophets being the Apostles of the Law, were taught of God in Dreams & Visions, both that the Messiah should come into the world to suffer,
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Of this ranck was Iohn, an Apostolicall Prophet, and a Propheticall Apostle, as appeareth by this Booke of the Apocalyps, being a Register of intricate Visions; wherein there be couched as many Mysteryes as Words. The Author hereof was Christ, the Secretarie Iohn; the place in which he penned it Pathmos, an Island in the Aegaean Sea, whither hee was banished by Domitian the Emperour; The time when these Ʋisions were seene, was the Lords day: and his first Vision was of one like vnto the Sonne of Man, hauing in his right hand seauen starres,
Of this rank was John, an Apostolical Prophet, and a Prophetical Apostle, as appears by this Book of the Apocalypse, being a Register of intricate Visions; wherein there be couched as many Mysteres as Words. The Author hereof was christ, the Secretary John; the place in which he penned it Patmos, an Island in the Aegean Sea, whither he was banished by Domitian the Emperor; The time when these Ʋisions were seen, was the lords day: and his First Vision was of one like unto the Son of Man, having in his right hand seauen Stars,
The seauen Starres are the Angels of the seauen Churches, & the seauen Candlestickes, are the seauen Churches of Ephesus, Smyrna, Pergamus, Thiatira, Sardi, Philadelphia, and Laodicia:
The seauen Stars Are the Angels of the seauen Churches, & the seauen Candlesticks, Are the seauen Churches of Ephesus, Smyrna, Pergamos, Thyatira, Sardi, Philadelphia, and Laodicea:
and exhorting all to Perseuerance, to Patience, to Repentance: but to omit the rest, at the seauenth verse of this Chapter begins the Epistle to the Angel of Philadelphia, a Citie of Misia in Asia: in the first part wherof he commendeth the Angels patience, threatens his enemies,
and exhorting all to Perseverance, to Patience, to Repentance: but to omit the rest, At the Seventh verse of this Chapter begins the Epistle to the Angel of Philadelphia, a city of Misia in Asia: in the First part whereof he commends the Angels patience, threatens his enemies,
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and I will write vpon him the Name of my God, and the Name of the citie of my God, which is the new Hierusalem, which commeth downe out of Heauen from my God,
and I will write upon him the Name of my God, and the Name of the City of my God, which is the new Jerusalem, which comes down out of Heaven from my God,
Constancie and Perseuerance are in the scriptures set forth by foure Metaphors, Ploughing, Running, Standing and Holding. For the first, our Sauiour saith, No man that putteth his hand to the Plough,
Constancy and Perseverance Are in the Scriptures Set forth by foure Metaphors, Ploughing, Running, Standing and Holding. For the First, our Saviour Says, No man that putteth his hand to the Plough,
This Plough is Gods seruice, and the Profession of Christ; to which when a man hath once setled himselfe, hee must by remembring Lots wife, take heed that he looke not backe.
This Plough is God's service, and the Profession of christ; to which when a man hath once settled himself, he must by remembering Lots wife, take heed that he look not back.
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as the Way, so the maner of running is but One, it must be without ceasing, stoppe, or stay, for onely hee which continueth vnto the end shall be saued.
as the Way, so the manner of running is but One, it must be without ceasing, stop, or stay, for only he which Continueth unto the end shall be saved.
Now what else is it to stand, but to be strong in the Lord and in the power of his might? to be constant Souldier, no faint-hearted Coward? Such as be weake in faith cannot but fall,
Now what Else is it to stand, but to be strong in the Lord and in the power of his might? to be constant Soldier, no fainthearted Coward? Such as be weak in faith cannot but fallen,
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because like the Beare in Daniels Vision, they stand onely vpon the one side, & but vpon one Leg: but such as be strong in faith, haue legs like marble pillars set vpon sockets of gold, permanent, firme & solid,
Because like the Bear in Daniel's Vision, they stand only upon the one side, & but upon one Leg: but such as be strong in faith, have legs like Marble pillars Set upon sockets of gold, permanent, firm & solid,
perseuere in faith and righteousnesse, and Vse thy function without feare. This is the Pharaphrase of our Sauiours speech, the Scope whereof is to make the Angel of Philadelphia, like vnto the Spider in the Prouerbs: of which Salomon saith:
persevere in faith and righteousness, and Use thy function without Fear. This is the paraphrase of our Saviour's speech, the Scope whereof is to make the Angel of Philadelphia, like unto the Spider in the Proverbs: of which Solomon Says:
so must he with constant faith and vndaunted courage, the two hands of the soule, lay fast hold vpon the Crosse of Christ, and neuer let his Hold goe. Hold that thou hast ]:
so must he with constant faith and undaunted courage, the two hands of the soul, lay fast hold upon the Cross of christ, and never let his Hold go. Hold that thou hast ]:
This Exhortation is an Antidote against the poison of Haereticks, and a Shield to blunt the Sword of Tyrants: which two sorts of men in the Primatiue Church (like brethren in euill) were leagued and linkt in conspiracie against Christ, and his Ministers: the One sort being Sathans Aduocates, the other his Assascinates. Haeretickes like the Locusts with Scorpion-like tailes, did not onely hurt Reprobates, with the deadly sting of their contageous errour,
This Exhortation is an Antidote against the poison of Heretics, and a Shield to blunt the Sword of Tyrants: which two sorts of men in the Primitive Church (like brothers in evil) were leagued and linked in Conspiracy against christ, and his Ministers: the One sort being Satan's Advocates, the other his Assascinates. Heretics like the Locusts with Scorpion-like tails, did not only hurt Reprobates, with the deadly sting of their contagious error,
what by the Impostures of Haereticks and the crueltie of Tyrants, many Christians were drawen to leaue their Hold, and fall backe from the Truth. Against these enemies of the Gospel of Christ, this good Angel of Philadelphia, had hitherto (according to his little strength) opposed himselfe;
what by the Impostors of Heretics and the cruelty of Tyrants, many Christians were drawn to leave their Hold, and fallen back from the Truth. Against these enemies of the Gospel of christ, this good Angel of Philadelphia, had hitherto (according to his little strength) opposed himself;
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as yet thou bearest the Image of God, then fashion not thy selfe according to the world, thine Alpha hath beene Sinceritie, then let not thy Omega be sensualitie:
as yet thou bearest the Image of God, then fashion not thy self according to the world, thine Alpha hath been Sincerity, then let not thy Omega be sensuality:
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a painted Tombe full of rotten bones, and a fruitlesse figge-tree with goodly blossomes. Furthermore, Be of a stout and valiant courage in the managing of thine office:
a painted Tomb full of rotten bones, and a fruitless Fig tree with goodly blossoms. Furthermore, Be of a stout and valiant courage in the managing of thine office:
whether they be in the Eparchia, to wit, Arch-angels, or Monarchs, or in the Mesarchia, namely, Cherubims and Seraphims, or Bishops: or in the Hyparchia, ministring spirits or Preachers of the Word;
whither they be in the Eparchia, to wit, Archangels, or Monarchs, or in the Mesarchia, namely, Cherubims and Seraphims, or Bishops: or in the Hyparchia, ministering spirits or Preachers of the Word;
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by open and out-ragious crueltie hee shewed himselfe a Lyon, and by his secret poisoning of Religion a Dragon; yet his malicious power was curbed, and hee himselfe bound in chaines for a thousand yeeres,
by open and outrageous cruelty he showed himself a lion, and by his secret poisoning of Religion a Dragon; yet his malicious power was curbed, and he himself bound in chains for a thousand Years,
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so that notwithstanding all his subtiltie and crueltie, Trueth like a Palme-tree flourished, and Christs Crosse like Aarons Rod did blossome, and bring forth much fruit:
so that notwithstanding all his subtlety and cruelty, Truth like a Palm tree flourished, and Christ Cross like Aaron's Rod did blossom, and bring forth much fruit:
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but now the old Serpent is let loose, and of late yeares hath acted both the Lyon and the Dragon without restraint, both by policie and puissance, studying to extinguish the light of Truth: neither haue his attempts beene effectlesse,
but now the old Serpent is let lose, and of late Years hath acted both the lion and the Dragon without restraint, both by policy and puissance, studying to extinguish the Light of Truth: neither have his attempts been effectless,
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In the time of the Apostles, the Mysterie of iniquitie began to worke, by the Agencie of Haereticks, such as Simon Magus, the father of Deceiuers, Menander, Cerinthus, Ebion, the Nicholaitans, and many other of the same counterfait stampe;
In the time of the Apostles, the Mystery of iniquity began to work, by the Agency of Heretics, such as Simon Magus, the father of Deceivers, Menander, Cerinthus, Ebion, the Nicolaitans, and many other of the same counterfeit stamp;
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all which be returned to the bottomlesse pit from whence they came, and in their place succeed Frogges, vncleane Spirits, whom the Dragon, the Beast, and the false Prophet, haue sent out of their mouthes vnto the kings of the earth, to gather them to the battaile of that great day of God Almightie.
all which be returned to the bottomless pit from whence they Come, and in their place succeed Frogs, unclean Spirits, whom the Dragon, the Beast, and the false Prophet, have sent out of their mouths unto the Kings of the earth, to gather them to the battle of that great day of God Almighty.
These are the croaking frie of Iesuites, and Seminarie Priests, which are sent from Rome to the Courts of Princes, to stir them vp to make warre against the true Professours of the Gospel: these are the Leprosie of the Church, and the bane of Christian Common-wealths;
These Are the croaking fry of Iesuites, and Seminary Priests, which Are sent from Room to the Courts of Princes, to stir them up to make war against the true Professors of the Gospel: these Are the Leprosy of the Church, and the bane of Christian Commonwealths;
so they insinuate themselues into our weaker vessels, and lead them captiue to Babylon. For reformation whereof, I wish that that Edict were in force amongst vs, which Assueroh vpon the contempt of Queene Vasti, made and proclaimed amongst the Meedes and Persians: Namely, that euery one should beare rule in his owne house.
so they insinuate themselves into our Weaker vessels, and led them captive to Babylon. For Reformation whereof, I wish that that Edict were in force among us, which Assueroh upon the contempt of Queen Vasti, made and proclaimed among the Meeds and Persians: Namely, that every one should bear Rule in his own house.
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How many of Gods annointed Princes haue these Idolatrous shauelings sacrificed vpon her altar? and how many treasons did they broach to entrapt that Mirrour of her Sexe, Englands Debora, our deceased Soueraigne? From whence came the Salt-peter which made the Gun-powder? was it not brought from him who challengeth Peters Chaire, and should therefore like his pretended Praedecessour, be the Salt of the earth;
How many of God's anointed Princes have these Idolatrous shavelings sacrificed upon her altar? and how many treasons did they broach to entrapped that Mirror of her Sex, Englands Deborah, our deceased Sovereign? From whence Come the Saltpeter which made the Gunpowder? was it not brought from him who Challengeth Peter's Chair, and should Therefore like his pretended Praedecessour, be the Salt of the earth;
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This is Antichrist, that Man of sinne, that child of perdition, that Belial subiect to no yoke, who according to the signification of his name, is both for & against Christ: who he is, & where he dwels S. Bernard tels vs, saying;
This is Antichrist, that Man of sin, that child of perdition, that Belial Subject to no yoke, who according to the signification of his name, is both for & against christ: who he is, & where he dwells S. Bernard tells us, saying;
Antichrist a good while since was borne at Rome, saith Ioachim the Abbot. This is he who calleth himselfe Christs Vicar, and yet robs Christ of his honour;
Antichrist a good while since was born At Room, Says Ioachim the Abbot. This is he who calls himself Christ Vicar, and yet robs christ of his honour;
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who is stiled the Seruant of Seruants, and yet exalteth himselfe aboue all, that is called God: this is that purple Whore which maketh her Followers drunken with the Cup of her abhominable Idolatrie, and is drunke her selfe with the blood of Saintes and Martyrs. In a word the Papacie, in which both the tyrannie of the Romane Emperours, and the leauen of auncient Haereticks concurre and meet together:
who is styled the Servant of Servants, and yet Exalteth himself above all, that is called God: this is that purple Whore which makes her Followers drunken with the Cup of her abominable Idolatry, and is drunk her self with the blood of Saints and Martyrs. In a word the Papacy, in which both the tyranny of the Roman emperors, and the leaven of ancient Heretics concur and meet together:
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and seeing that this Beast doth continually bend his sharpe hornes against the true Professours of the Gospel, it doth nerely concerne all good Angels, whether they be spirituall or temporall, To hold that they haue, by perseuering in true faith and righteousnesse, and by exercising their Functions without feare. Of all other Angels, Antichrists malice is most against Archangels, or Princes; his indeauour is to make them his Vassals, by treading vpon their necks,
and seeing that this Beast does continually bend his sharp horns against the true Professors of the Gospel, it does nearly concern all good Angels, whither they be spiritual or temporal, To hold that they have, by persevering in true faith and righteousness, and by exercising their Functions without Fear. Of all other Angels, Antichrists malice is most against Archangels, or Princes; his endeavour is to make them his Vassals, by treading upon their necks,
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for who knoweth not how arrogantly hee claimeth to be Lord of the whole earth, and challengeth both an Ecclesiastick and ciuill Supremacie: doth it not then behoue Princes to hold fast that they haue? God grant then that true Faith may be their Shield, the Word their Sword, and the saluation of God their Helmet, that being thus armed they may be enabled to resist all the assaults of that blasphemous Antichristian horne. Let their Diadems, (O Lord) be like vnto Aarons Miter, vpon which these words were ingrauen;
for who Knoweth not how arrogantly he claimeth to be Lord of the Whole earth, and Challengeth both an Ecclesiastic and civil Supremacy: does it not then behoove Princes to hold fast that they have? God grant then that true Faith may be their Shield, the Word their Sword, and the salvation of God their Helmet, that being thus armed they may be enabled to resist all the assaults of that blasphemous Antichristian horn. Let their Diadems, (Oh Lord) be like unto Aaron's Miter, upon which these words were engraved;
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and the most firme supporter of a throne, it is like the brasen Bulles, that held vp the sacred Lauer, or the yuorie Lions of Salomons kingly Seat. [ Behold, I come shortly:
and the most firm supporter of a throne, it is like the brazen Bulls, that held up the sacred Laver, or the ivory Lions of Solomon's kingly Seat. [ Behold, I come shortly:
NONLATINALPHABET: as it is in the Prouerbe, out of the mouth of Christ comes both hote and cold; a hote Cordiall and a cold Corasiue, such is his Rhetorike, if by faire promises he cannot perswade, his custome is by threatnings to Compell.
: as it is in the Proverb, out of the Mouth of christ comes both hight and cold; a hight Cordial and a cold Corasiue, such is his Rhetoric, if by fair promises he cannot persuade, his custom is by threatenings to Compel.
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First Ecce, Behold. When the Prophet Isaiah speakes of the first comming of Christ; he begins his Prophecie with an Ecce, saying, Ecce Virgo, &c: Behold a Virgin shall conceiue and beare a Sonne,
First Ecce, Behold. When the Prophet Isaiah speaks of the First coming of christ; he begins his Prophecy with an Ecce, saying, Ecce Virgo, etc.: Behold a Virgae shall conceive and bear a Son,
So in this Booke, where there is any mention made of Christs second comming, there is euer prefixed an Ecce: Behold I come shortly, and my reward is with me.
So in this Book, where there is any mention made of Christ second coming, there is ever prefixed an Ecce: Behold I come shortly, and my reward is with me.
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In his first comming there is, Ecce humilitatem; Behold his wonderfull humilitie: but here in his second comming, there is Ecce gloriam, behold his admirable glory.
In his First coming there is, Ecce humilitatem; Behold his wonderful humility: but Here in his second coming, there is Ecce gloriam, behold his admirable glory.
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Betwixt this and that Ecce, there is as great difference, as betwixt Tabor and Caluerie: the first of which saw his beautifull Transfiguration, the second his vncouth Deformation. Ecce, behold his humilitie:
Betwixt this and that Ecce, there is as great difference, as betwixt Tabor and Cavalry: the First of which saw his beautiful Transfiguration, the second his uncouth Deformation. Ecce, behold his humility:
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in his first comming, hee was the Lillie of the Vallies, for his mother was a poore Virgin, his cradle a cratch, his followers fishers, his apparrell a cote without seame, and his steed, an asse: but Ecce, behold his glory.
in his First coming, he was the Lillie of the Valleys, for his mother was a poor Virgae, his cradle a cratch, his followers Fishers, his apparel a coat without seam, and his steed, an Ass: but Ecce, behold his glory.
his attendants shall be Legions of Angels, his Court in the clowdes, and his steed a white horse. Ecce: behold his humilitie, when hee came first, it was to suffer for our sins, to beare our infirmities, to carry our sorrowes, to be wounded for our transgressions, to be broken for our iniquities, to make our peace with his own chastisements,
his attendants shall be Legions of Angels, his Court in the Clouds, and his steed a white horse. Ecce: behold his humility, when he Come First, it was to suffer for our Sins, to bear our infirmities, to carry our sorrows, to be wounded for our transgressions, to be broken for our iniquities, to make our peace with his own chastisements,
his eyes closed vp with dimme death, his face made blew with blowes, his mouth made bitter with gall and vineger, his hands and feete nailed to the Crosse,
his eyes closed up with dim death, his face made blue with blows, his Mouth made bitter with Gall and vinegar, his hands and feet nailed to the Cross,
and auenge himselfe of his enemies, his head shall be like fine gold, and vpon it many crownes, his eyes like a flame of fire, his cheekes like beds of spices and sweet flowers, his lippes like Lillies dropping downe pure mirrhe, his hands like rings of gold set with the Chrisolite, his bellie like white yuorie couered with Saphires, his legges like marble pillars set on sockets of gold,
and avenge himself of his enemies, his head shall be like fine gold, and upon it many crowns, his eyes like a flame of fire, his cheeks like Beds of spices and sweet flowers, his lips like Lilies dropping down pure myrrh, his hands like rings of gold Set with the Chrysolite, his belly like white ivory covered with Sapphires, his legs like Marble pillars Set on sockets of gold,
& c? O death how bitter is thy memorie (saith the Wise-man) to him that putteth his trust in his possessions? And the Euangelist tels vs, that at the last day the kings of the earth, and the great men,
& c? O death how bitter is thy memory (Says the Wiseman) to him that putteth his trust in his possessions? And the Evangelist tells us, that At the last day the Kings of the earth, and the great men,
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the name of it is as honie, the mention of it melodie, and the very thought of it a yeere of Iubilie: wherefore the Saints departed cry Quousque Domine? How long Lord? Veni domine Iesu, veni citò, saith Iohn, Come Lord Iesus, come quickely:
the name of it is as honey, the mention of it melody, and the very Thought of it a year of Jubilee: Wherefore the Saints departed cry How long Domine? How long Lord? Veni domine Iesu, veni citò, Says John, Come Lord Iesus, come quickly:
imagine his shoulders be ouer loaden with the Crosse, his head prick't with thornes, and his back embrodered with stripes, (as indeed in this world the righteous euer suffer affliction and persecution, which like euill spirits haunt and torment them) yet I say, let them but heare this ecce venio, and their countenances will be cheared,
imagine his shoulders be over loaded with the Cross, his head pricked with thorns, and his back embroidered with stripes, (as indeed in this world the righteous ever suffer affliction and persecution, which like evil spirits haunt and torment them) yet I say, let them but hear this ecce Venio, and their countenances will be cheered,
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and sleepe vpon a bed of yuorie (as indeed the wicked in this life are euer most happy, free from Crosses, free from tribulations) yet I say, let them in the very surfet of their pleasures;
and sleep upon a Bed of ivory (as indeed the wicked in this life Are ever most happy, free from Crosses, free from tribulations) yet I say, let them in the very surfeit of their pleasures;
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but being but coniectures, I let them passe, saying with Augustine; De saluatoris reditu, qui expectatur in fine, tempora dinumerare non audeo, nec aliquem Prophetarum hac de re numerum annorum existimo praesciuisse, &c. Of our Sauiours returne, which is expected in the end, I dare not number the times,
but being but Conjectures, I let them pass, saying with Augustine; De Savior reditu, qui expectatur in fine, tempora dinumerare non audeo, nec aliquem Prophetarum hac de re Numerum Annorum existimo praesciuisse, etc. Of our Saviour's return, which is expected in the end, I Dare not number the times,
Ioseph of Aramathia made his Sepulcher in his Garden; and the Aegyptians in their banquetting houses had euer the picture of Death: so ought wee in the midst of our worldly pleasures and delights continually to cast vp our accounts,
Ioseph of Arimathea made his Sepulcher in his Garden; and the egyptians in their banqueting houses had ever the picture of Death: so ought we in the midst of our worldly pleasures and delights continually to cast up our accounts,
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What know wee when the Bridegrome will come? It behoueth vs therefore like wise Ʋirgins euer to haue our Lampes full of Oyle, and to be in readinesse, to giue attendance:
What know we when the Bridegroom will come? It behooves us Therefore like wise Ʋirgins ever to have our Lamps full of Oil, and to be in readiness, to give attendance:
] In speaking the first Motiue, the face of Christ was to looke vpon like the Gasper-stone, which is greene & beautifull: but in this hee resembleth the Sardine, which is red and bloodie, for there is Comfort, here is terrour; there his mouth was as sweet things, and he wholy delectable;
] In speaking the First Motive, the face of christ was to look upon like the Gasper-stone, which is green & beautiful: but in this he resembles the Sardine, which is read and bloody, for there is Comfort, Here is terror; there his Mouth was as sweet things, and he wholly delectable;
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This word Corona, a Crowne, hath in the Scriptures diuers significations, sometimes it signifieth aeternall life: as in the second chapter of the Apocalipse: Be faithfull vnto the death,
This word Corona, a Crown, hath in the Scriptures diverse significations, sometime it signifies Eternal life: as in the second chapter of the Apocalypse: Be faithful unto the death,
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& so the Papists vnderstand this place, whereupon they gather that the Decrees of Election and Reprobation be changeable: for the Schoole-men teach, that the Number of the Elect and of the Reprobate, is certainely and vnchangeably decreed and purposed of God in his aeternall counsell,
& so the Papists understand this place, whereupon they gather that the Decrees of Election and Reprobation be changeable: for the Schoolmen teach, that the Number of the Elect and of the Reprobate, is Certainly and unchangeably decreed and purposed of God in his Eternal counsel,
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The first of these Numbers, they call the Formall number; which is certaine; the latter they call the Materiall number, which is vncertaine and changeable:
The First of these Numbers, they call the Formal number; which is certain; the latter they call the Material number, which is uncertain and changeable:
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and become a Reprobate; and hee that is a Reprobate may be made an elect this their Position they endeuour to proue, by this Text of Scripture amongst the rest:
and become a Reprobate; and he that is a Reprobate may be made an elect this their Position they endeavour to prove, by this Text of Scripture among the rest:
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Horum qui electi sunt, si quispiam perit, fallitur Deus, sed nemo eorum perit, quia non fallitur Deus, saith Augustine. Of the elect if any perish God is deceiued;
Horum qui Elect sunt, si quispiam perit, Fallitur Deus, sed nemo Their perit, quia non Fallitur Deus, Says Augustine. Of the elect if any perish God is deceived;
Secondly, this word Corona, a crowne, sometimes signifieth any faithfull man, which by the Ministerie & preaching of the word is conuerted from Gentilisme to Christianity. So S. Paul calles the Philippians, saying;
Secondly, this word Corona, a crown, sometime signifies any faithful man, which by the Ministry & preaching of the word is converted from Gentilism to Christianity. So S. Paul calls the Philippians, saying;
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in which our Sauiour exhorteth the Angel, or Bishop of Philadephia, to constancie in his Function, for feare an other be placed in his Office, and take the dignitie of the Bishoprick from him.
in which our Saviour exhorteth the Angel, or Bishop of Philadephia, to constancy in his Function, for Fear an other be placed in his Office, and take the dignity of the Bishopric from him.
By this threatned degradation may all Arch-angels and Angels learne to know, that Crownes be no perpetuities. If Salomon turne his heart from the Lord God of Israel, and build high places to Chemosh, the abhomination of Moab, & Molech, the abhomination of the children of Ammon; God will surely rent his kingdome from him and giue it vnto his seruant:
By this threatened degradation may all Archangels and Angels Learn to know, that Crowns be no perpetuities. If Solomon turn his heart from the Lord God of Israel, and built high places to Chemosh, the abomination of Moab, & Molech, the abomination of the children of Ammon; God will surely rend his Kingdom from him and give it unto his servant:
The second generall part of my Text, is a Catalogue of the Rewards, that Christ promiseth to bestow on Conquerours; saying, Him that ouercommeth, will I make a pillar in the Temple of my God,
The second general part of my Text, is a Catalogue of the Rewards, that christ promises to bestow on Conquerors; saying, Him that Overcometh, will I make a pillar in the Temple of my God,
and I will write vpon him the Name of my GOD, and the name of the Citie of my God, which is the new Ierusalem, which commeth downe out of heauen from my God,
and I will write upon him the Name of my GOD, and the name of the city of my God, which is the new Ierusalem, which comes down out of heaven from my God,
for a wife, Dauid will fetch two hundreth fore-skins of the Philistims; for gold the seruants of Salomon, will tenni confidere ligno, hazard their liues in a ship,
for a wife, David will fetch two Hundredth foreskins of the philistines; for gold the Servants of Solomon, will tenni confidere ligno, hazard their lives in a ship,
they had lawes for the Triumphs of Generals, and diuersities of crownes appointed for well deseruing Martialists; and this was done in policie, to make their men of warre stout and valiant:
they had laws for the Triumphos of Generals, and diversities of crowns appointed for well deserving Martialists; and this was done in policy, to make their men of war stout and valiant:
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so Christ to encourage those that march vnder his Standard, the Crosse, proclaimeth their Rewards: saying, To him that ouercommeth will I giue to eate of the tree of life;
so christ to encourage those that march under his Standard, the Cross, proclaims their Rewards: saying, To him that Overcometh will I give to eat of the tree of life;
Him that ouercommeth will I make a Pillar in the Temple of my God, &c. ] Oh then, who would not be a souldier in the Campe of Christ? preferring his thornie crowne before a diadem of gold; his Crosse before a chaire of estate; his Whip before a Scepter; his Reed before all temporall Royaltie; his White coate before raiments of Needle-worke; his scoffes and taunts before worldly applause; his gall and vinegar before the rich Gluttons delicious fare;
Him that Overcometh will I make a Pillar in the Temple of my God, etc. ] O then, who would not be a soldier in the Camp of christ? preferring his thorny crown before a diadem of gold; his Cross before a chair of estate; his Whip before a Sceptre; his Reed before all temporal Royalty; his White coat before raiments of Needlework; his scoffs and taunts before worldly applause; his Gall and vinegar before the rich Gluttons delicious fare;
& his death before life; considering that Cum Domino iudices venient qui nunc pro Domino iudicantur, (saith Augustine) They shall come with the Lord as Iudges, who are now iudged for for the Lords cause.
& his death before life; considering that Cum Domino Judges Venient qui nunc Pro Domino iudicantur, (Says Augustine) They shall come with the Lord as Judges, who Are now judged for for the lords cause.
First, it is the Register of Memorie. God turned Lots wife into a pillar of Salt, because contrary to the commandement of the Angel, shee looked backe towards Sodome and Gomorrah: and Christ saith;
First, it is the Register of Memory. God turned Lots wife into a pillar of Salt, Because contrary to the Commandment of the Angel, she looked back towards Sodom and Gomorrah: and christ Says;
and set vp seauen Pillars vpon it, one against another, for his father, his mother, and foure brethren, and set armes vpon the Pillars for a perpetuall memorie. For this cause the Aegyptian kings made those stately Pyramids, and Obeliskes, to perpetuate their memorie.
and Set up seauen Pillars upon it, one against Another, for his father, his mother, and foure brothers, and Set arms upon the Pillars for a perpetual memory. For this cause the Egyptian Kings made those stately Pyramids, and Obelisks, to perpetuate their memory.
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Secondly, a Pillar sometimes signifieth Preheminence; as it is in the Epistle of S. Paul to the Galathians: And when Iames and Cephas, and Iohn, knew of the grace that was giuen vnto me, which are counted to be Pillars;
Secondly, a Pillar sometime signifies Pre-eminence; as it is in the Epistle of S. Paul to the Galatians: And when James and Cephas, and John, knew of the grace that was given unto me, which Are counted to be Pillars;
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Dexteras Paulo & Barnaba societatis, sed Tito qui cum eis erat, dexteras non dederunt; saith Ierom. They gaue the right hands of fellowship to Paul & Barnabas, but not to Titus who was with them,
Dexteras Paul & Barnabas societatis, sed Tito qui cum eis erat, dexteras non dederunt; Says Jerom They gave the right hands of fellowship to Paul & Barnabas, but not to Titus who was with them,
because hee had not attained vnto such measure of grace, as was requisite in the Gouernours of the Church. Out of this may be confuted our English Arians, which hold that all Ministers should be equall,
Because he had not attained unto such measure of grace, as was requisite in the Governors of the Church. Out of this may be confuted our English Arians, which hold that all Ministers should be equal,
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for those whom the Apostle calleth Elders or Presbiters, he nameth Bishops or Ouerseers. Likewise S. Peter exhorteth the Presbiters or Priests to feed the Flocke, NONLATINALPHABET.
for those whom the Apostle calls Elders or Presbyters, he names Bishops or Overseers. Likewise S. Peter exhorteth the Presbyters or Priests to feed the Flock,.
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for the prioritie of speaking was giuen to Peter in the election of Matthias: the definitiue sentence is pronounced by Iames: Paul is ordained the chief Apostle of the Vncircumcision, & Peter of the Circumcision; and among the Apostles themselues, Iames, Cephas, & Iohn are counted pillars, which is a title of Preheminence.
for the priority of speaking was given to Peter in the election of Matthias: the definitive sentence is pronounced by James: Paul is ordained the chief Apostle of the Uncircumcision, & Peter of the Circumcision; and among the Apostles themselves, James, Cephas, & John Are counted pillars, which is a title of Pre-eminence.
Thirdly, a Pillar is the byeroglyphick of Continuance, God in signe of his euerlasting essence, went before the people of Israel by day in a Pillar of a clowde to lead them the way,
Thirdly, a Pillar is the byeroglyphick of Continuance, God in Signen of his everlasting essence, went before the people of Israel by day in a Pillar of a cloud to led them the Way,
The Church of God, which by Salomon is called the House of Wisedom, is said to be built vpon seauen pillars, that is to say it hath a firme & solid foundation; for numerus septenarius perfectionē significat, saith S. Augustine; the seuen-fold number signifieth perfection:
The Church of God, which by Solomon is called the House of Wisdom, is said to be built upon seauen pillars, that is to say it hath a firm & solid Foundation; for Numerus septenarius perfectionē significat, Says S. Augustine; the seuenfolded number signifies perfection:
In these words our Sauiour alludes vnto the two Great brasen Pillars, which King Salomon made & set vp in the Porch of the Temple; calling the name of the one Iachin, & of the other Boaz: the first of which is by interpretation;
In these words our Saviour alludes unto the two Great brazen Pillars, which King Solomon made & Set up in the Porch of the Temple; calling the name of the one Jachin, & of the other Boaz: the First of which is by Interpretation;
And so will Christ deale with them that ouercome, He will make them both Iachin and Boaz: that is to say, according to his stable and firme promise, he will deliuer them from the mouth of the Lions in this life, by breaking their iaw-bones;
And so will christ deal with them that overcome, He will make them both Jachin and Boaz: that is to say, according to his stable and firm promise, he will deliver them from the Mouth of the Lions in this life, by breaking their jawbones;
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If the righteous man turne away from his righteousnes, & commit iniquity, & doe according to all the abhominations, that the wicked man doth, shall be liue? all his righteousnes that he hath done shal not be mentioned;
If the righteous man turn away from his righteousness, & commit iniquity, & do according to all the abominations, that the wicked man does, shall be live? all his righteousness that he hath done shall not be mentioned;
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Likewise S. Paul speaketh of some That they had made ship-warck of their faith, vpon which place the Rhemists conclude, that a man may fall from the faith which he once truly had;
Likewise S. Paul speaks of Some That they had made ship-warck of their faith, upon which place the Rhemists conclude, that a man may fallen from the faith which he once truly had;
Righteousnesse, Faith, Loue, and Reprobate, and then this Gordian knot; wil with ease be loosed. First, wheras the Prophet Ezechiel speaketh of the fall of a righteous man:
Righteousness, Faith, Love, and Reprobate, and then this Gordian knot; will with ease be loosed. First, whereas the Prophet Ezechiel speaks of the fallen of a righteous man:
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then be so indeed, & thus S. Luke teacheth vs to expound it, who, where as other Euangelists write thus, From him that hath not shall be taken away, euen that which he hath;
then be so indeed, & thus S. Lycia Teaches us to expound it, who, where as other Evangelists write thus, From him that hath not shall be taken away, even that which he hath;
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he then that is hypocritically righteous, wee grant may fall away finally, but he that is truely righteous, and a Pillar in the Temple of God shall goe no more out.
he then that is hypocritically righteous, we grant may fallen away finally, but he that is truly righteous, and a Pillar in the Temple of God shall go no more out.
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of the dead faith there may be made a shipwracke, it was Iudas his case: such a faith is a reed shaken with euery blast of winde, it is a combustible substance like Timber, hay and stubble, the least flame of any fire will burne it:
of the dead faith there may be made a shipwreck, it was Iudas his case: such a faith is a reed shaken with every blast of wind, it is a combustible substance like Timber, hay and stubble, the least flame of any fire will burn it:
but the Liuely faith which is euer accompained with a good Conscience, like the Ship in which our Sauiour slept, may be tost and shaken with wind and waues,
but the Lively faith which is ever accompanied with a good Conscience, like the Ship in which our Saviour slept, may be tossed and shaken with wind and waves,
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Thirdly, as there is a dead faith, so there is a Counterfait Loue, the one being the roote, the other the branch: therefore where there is such a faith, charitie there must needs waxe cold:
Thirdly, as there is a dead faith, so there is a Counterfeit Love, the one being the root, the other the branch: Therefore where there is such a faith, charity there must needs wax cold:
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In quocun { que } fuerit haec charitas, radix illi erit, arescere non potest, in whom soeuer this charitie is, it shall be a roote vnto him, hee cannot wither,
In quocun { que } fuerit haec charitas, radix illi erit, arescere non potest, in whom soever this charity is, it shall be a root unto him, he cannot wither,
Fourthly, this word Reprobate, vsually in the Scriptures, signifieth such a one as is NONLATINALPHABET, before of old ordained to condēnation, & reiected or reproued of God. But sometimes it is taken in another sence,
Fourthly, this word Reprobate, usually in the Scriptures, signifies such a one as is, before of old ordained to condemnation, & rejected or reproved of God. But sometime it is taken in Another sense,
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No, he that is Elect, and whose faith worketh by loue, either neuer falleth at all, or if he doe, hee is reuiued and raised vp againe before this life be ended:
No, he that is Elect, and whose faith works by love, either never falls At all, or if he do, he is revived and raised up again before this life be ended:
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What honor was it for Moses to be called Gods Seruant? and for Dauid to be adorned with this Title, a man after Gods owne heart? Publius Scipio did reckon his name Africanus amongst his greatest glories.
What honour was it for Moses to be called God's Servant? and for David to be adorned with this Title, a man After God's own heart? Publius Scipio did reckon his name Africanus among his greatest Glories.
as he is a Being of himselfe, and an aeternall Essence, hee is called Iehoua, of Haia, to Be: as he is mightie, El; as holy Cadoseh; as all-sufficient Schaddai: but his principall name is Iehoua: a name of such holinesse, that the Chaldaeans (as Reuchlinus saith) to auoid prophanation, would not write it,
as he is a Being of himself, and an Eternal Essence, he is called Iehoua, of Haia, to Be: as he is mighty, El; as holy Cadoseh; as All-sufficient Schaddai: but his principal name is Iehoua: a name of such holiness, that the Chaldaeans (as Reuchlinus Says) to avoid profanation, would not write it,
and the Iewes blinded with a superstitious conceit, in stead thereof vsed Tetragrammaton, Adonai, and Elohim; this name so holy shall be grauen vpon them that be pillars in Gods Temple. Whereby Christ signifieth, that God will be their Iehoua, and they shall be his Israel: hee will be their God, and they shall be his people.
and the Iewes blinded with a superstitious conceit, in stead thereof used Tetragrammaton, Adonai, and Elohim; this name so holy shall be graven upon them that be pillars in God's Temple. Whereby christ signifies, that God will be their Iehoua, and they shall be his Israel: he will be their God, and they shall be his people.
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this name is like vnto the Corde of red thread in Rahabs window, it preserues them that haue it from the Sword in the day of Vengeance. The Letters of his name Iehoua, are by the Iewish Rabbins called, Literae flatus & literae quietis.
this name is like unto the Corde of read thread in Rahabs window, it preserves them that have it from the Sword in the day of Vengeance. The Letters of his name Iehoua, Are by the Jewish Rabbis called, Literae flatus & literae quietis.
Secondly, there is no way to finde Rest but in God onely, hee is like Noahs Arke to the tyred and wearied Doue; hee is that liuing stone vpon which onely euery elect Iacob must lay his head and sleepe:
Secondly, there is no Way to find Rest but in God only, he is like Noahs Ark to the tyred and wearied Dove; he is that living stone upon which only every elect Iacob must lay his head and sleep:
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The woman of Samaria, wondered that Christ being a Iewe by birth, would aske drinke of her being a Samaritan; for the Iewes medled not with the Samaritans, holding them as ignoble, in comparison of themselues, and wicked people:
The woman of Samaria, wondered that christ being a Iewe by birth, would ask drink of her being a Samaritan; for the Iewes meddled not with the Samaritans, holding them as ignoble, in comparison of themselves, and wicked people:
as wee may gather by their blasphemous speech to Christ; Say we not well, thou art a Samaritan and hast the diuell? There is a great difference in the Excellencie of Nations. Quaedam gentes (saith Iulius Maternus) ita a coelo formatae sunt vt propria sint morum vnitate conspicuae.
as we may gather by their blasphemous speech to christ; Say we not well, thou art a Samaritan and hast the Devil? There is a great difference in the Excellency of nations. Quaedam gentes (Says Julius Maternus) ita a coelo formatae sunt vt propria sint morum vnitate conspicuae.
The Iewes be naturally superstitious, the Egyptians learned, the Syrians couetous, the Sicilians acute, the Africans craftie, the Scythians cruel, the Grecians vnconstant, the Italians generous, the French-men rash, the Spaniards vaine-glorious, the Cretians liers, euill beasts, slow bellies, the Germans and Brittanes valiant. These stampes of nature being considered we may conclude, that it is farre more honourable for a man to be of one Nation or one Citie then another.
The Iewes be naturally superstitious, the egyptians learned, the Syrians covetous, the Sicilians acute, the African's crafty, the Scythians cruel, the Greeks unconstant, the Italians generous, the Frenchmen rash, the Spanish vainglorious, the Cretians liers, evil beasts, slow bellies, the Germanes and Brittanes valiant. These stamps of nature being considered we may conclude, that it is Far more honourable for a man to be of one nation or one city then Another.
for of that Citie, not one stone is left vpon another, but we must cast our eyes vpwards, For it comes downe from God, out of heauen, prepared as a Bride trimmed for her husband.
for of that city, not one stone is left upon Another, but we must cast our eyes upwards, For it comes down from God, out of heaven, prepared as a Bride trimmed for her husband.
the New is said to be garnished with twelue seuerall precious stones, the Iasper, the Saphire, the Chalcedonie, the Emerald, the Sardonyx, the Sardius, the Chrysolite, the Beril, the Topaze, the Chrysoprasus, the Iacinth, and the Amethyst: by which are signified the glorious endowments of the Elect in heauen.
the New is said to be garnished with twelue several precious stones, the Iasper, the Sapphire, the Chalcedon, the Emerald, the Sardonyx, the Sardius, the chrysolite, the Beril, the Topaz, the Chrysoprasus, the Jacinth, and the Amethyst: by which Are signified the glorious endowments of the Elect in heaven.
In the number of twelue, there be foure Triplicities, and this Citie being fouresquare, the precious stones like those in Aarons Breastplate, are set three & three in a square:
In the number of twelue, there be foure Triplicities, and this city being foursquare, the precious stones like those in Aaron's Breastplate, Are Set three & three in a square:
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The first, is the Glorification of the body; the qualifie and state whereof may fitly be resembled by the three stones of the first Triplicitie; namely the Iasper, the Saphire, and the Chalcedonie. First, the Iasper is greene,
The First, is the Glorification of the body; the qualify and state whereof may fitly be resembled by the three stones of the First Triplicity; namely the Iasper, the Sapphire, and the Chalcedon. First, the Iasper is green,
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and being worne dispelleth all Phantasmes; and driueth away euill spirits, (saith Isodore: ) the healthfull state of our bodies after the resurrection, shal paralele this Iasper, they shall be like greene Oliue trees, neuer withering, neuer fading;
and being worn dispelleth all Phantasms; and Driveth away evil spirits, (Says Isodore:) the healthful state of our bodies After the resurrection, shall paralele this Iasper, they shall be like green Olive trees, never withering, never fading;
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but at the last day our bodies shall be so changed that sicknesse shall exercise no tyranny ouer vs. Secondly, the Saphire, is hard and blew, of the colour of heauen, it killes the Spider, and driueth away poisonous serpents:
but At the last day our bodies shall be so changed that sickness shall exercise no tyranny over us Secondly, the Sapphire, is hard and blew, of the colour of heaven, it kills the Spider, and Driveth away poisonous Serpents:
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for Christ shall change our vile bodie, that it may be fashioned like vnto his glorious body, according to the working, wherby he is able euen to subdue al things to himself.
for christ shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things to himself.
euen so, thogh now Sathan workes vs like waxe, and makes vs receiue his marke, by tempting and alluring vs to giue our members seruants to vncleannesse,
even so, though now Sathan works us like wax, and makes us receive his mark, by tempting and alluring us to give our members Servants to uncleanness,
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First, the Emerauld is in colour Greene, delightsome to looke on, and very soueraigne against the falling Sicknesse: like vnto this precious stone shall the soules of the Elect be made, all glorious within, and full of grace, being so confirmed in Righteousnesse, that whereas now the most iust man hath the falling sicknesse seauen times a day,
First, the Emerald is in colour Green, delightsome to look on, and very sovereign against the falling Sickness: like unto this precious stone shall the Souls of the Elect be made, all glorious within, and full of grace, being so confirmed in Righteousness, that whereas now the most just man hath the falling sickness seauen times a day,
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then Sin shall haue no more dominion ouer vs. Secondly, the Sardonyx is of three colours, it is Niger in imo, candidus in medio, rubicundus in supremo;
then since shall have no more dominion over us Secondly, the Sardonyx is of three colours, it is Niger in imo, Candidus in medio, Ruddy in supremo;
this shewes our future boldnesse and confidence: here vpon earth wee work our saluation in feare and trembling; but hereafter we shall approach boldly vnto the throne of God, with Palmes in our hands in signe of victorie, hauing washt our long white robes in the blood of the Lambe. The third thing is the consummation of Charitie, the attributes whereof be three:
this shows our future boldness and confidence: Here upon earth we work our salvation in Fear and trembling; but hereafter we shall approach boldly unto the throne of God, with Palms in our hands in Signen of victory, having washed our long white robes in the blood of the Lamb. The third thing is the consummation of Charity, the attributes whereof be three:
Secondly, the Berill is greene, & hath power to procure Loue; this stone is the Embleme of that good loue, which shall be betwixt God the Sonne and vs:
Secondly, the Berill is green, & hath power to procure Love; this stone is the Emblem of that good love, which shall be betwixt God the Son and us:
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Thirdly, the Topaze is yellowish, resembling the Sun-beames, and it is an Embleme of our true loue towardes God the Holy Ghost, which like the beames of the Sunne shall euer shine,
Thirdly, the Topaz is yellowish, resembling the Sunbeam, and it is an Emblem of our true love towards God the Holy Ghost, which like the beams of the Sun shall ever shine,
The fourth thing is the perfection of Iustice, expressed by the three stones in the fourth Triplicitie. Iustitia est virtus, (saith Ambrose) suum cui { que } tribuens:
The fourth thing is the perfection of justice, expressed by the three stones in the fourth Triplicity. Iustitia est virtus, (Says Ambrose) suum cui { que } tribuens:
Iustice is a vertue that giues euery one his due: to euery one of vs that hath it, it imparts Continencie; to our neighbour friendship; and to God honour.
justice is a virtue that gives every one his due: to every one of us that hath it, it imparts Continency; to our neighbour friendship; and to God honour.
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Which three are discribed by the Chrysoprasus, the Iacinth, and the Amethyst. First, the Chrysoprasus in the night shines like fire, in the day like golde.
Which three Are described by the Chrysoprasus, the Jacinth, and the Amethyst. First, the Chrysoprasus in the night shines like fire, in the day like gold.
So absolutely Continent, that if wee were lyable to Crosses, yet should no Crosse crosse vs. Secondly, the Iacinth euer suites it selfe to the temperature of the Aire;
So absolutely Continent, that if we were liable to Crosses, yet should no Cross cross us Secondly, the Jacinth ever suits it self to the temperature of the Air;
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and a time to dance, wee should mourne with them that weepe, and laugh with them that daunce, such should be the Symphathie of the Elect. Here vpon earth it is quite contrarie, Wee weep with them that laugh,
and a time to dance, we should mourn with them that weep, and laugh with them that dance, such should be the Symphathie of the Elect. Here upon earth it is quite contrary, we weep with them that laugh,
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and laugh with them that weepe; one enuies at anothers prosperitie, and reioyceth at anothers miserie and affliction. NONLATINALPHABET, &c. Saith the Poet; One Tyler enuies an other: One Carpenter another;
and laugh with them that weep; one envies At another's Prosperity, and rejoices At another's misery and affliction., etc. Says the Poet; One Tyler envies an other: One Carpenter Another;
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And thus by the foure Triplicities of precious stones, in the wall of the Citie of new Ierusalem, whose name Christ heere promiseth to write vpon them that ouercome;
And thus by the foure Triplicities of precious stones, in the wall of the city of new Ierusalem, whose name christ Here promises to write upon them that overcome;
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are signified the foure heauenly indowments of the Elect: namely, the Glorification of the bodie, the Sanctification of the Soule, the Consummation of Charitie,
Are signified the foure heavenly endowments of the Elect: namely, the Glorification of the body, the Sanctification of the Soul, the Consummation of Charity,
] In the Epistle of Christ, to the Angel of the Church of Pergamus, He promiseth to giue them that ouercome a white stone, and in that stone a new name written:
] In the Epistle of christ, to the Angel of the Church of Pergamos, He promises to give them that overcome a white stone, and in that stone a new name written:
In the first place hee alludeth vnto the custome of electing Magistrates, by white and blacke stones, shaddowing in that figuratiue speech, the mysterie of our Election, and the Seale of Gods Spirit, whereby wee both know and are assured of our Saluation. In the second place, he hath reference to an vse which was amongst the Gentiles, of erecting Statues, Pillars, and Arches, in honour of their Men of valour and Conquerours; vpon which were ingrauen their worthy Exploits.
In the First place he alludeth unto the custom of electing Magistrates, by white and black stones, shadowing in that figurative speech, the mystery of our Election, and the Seal of God's Spirit, whereby we both know and Are assured of our Salvation. In the second place, he hath Referente to an use which was among the Gentiles, of erecting Statues, Pillars, and Arches, in honour of their Men of valour and Conquerors; upon which were engraved their worthy Exploits.
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Hereby is signified, that God the Father hath giuen vnto him Dominion and Honour, and a Kingdome, that all people, Nations, and Languages should serue him.
Hereby is signified, that God the Father hath given unto him Dominion and Honour, and a Kingdom, that all people, nations, and Languages should serve him.
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This Honourable and Glorious name will Christ write vpon his seruants, setting them at his right hand in the heauenly places, farre aboue all Principalitie,
This Honourable and Glorious name will christ write upon his Servants, setting them At his right hand in the heavenly places, Far above all Principality,
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Shall then such as be constant and courageous be made Pillars in Gods house, hauing written vpon them the Name of God, the Name of new Ierusalem and Christs new Name, titles aeternall and truely noble? O then who would not (by their godly life) shew themselues to be ambitious of this glorie? What a huge tower did Nimrod build to get him a name? Themistocles vsed to walke vp and downe solitarily in the night,
Shall then such as be constant and courageous be made Pillars in God's house, having written upon them the Name of God, the Name of new Ierusalem and Christ new Name, titles Eternal and truly noble? O then who would not (by their godly life) show themselves to be ambitious of this glory? What a huge tower did Nimrod built to get him a name? Themistocles used to walk up and down solitarily in the night,
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Let the fame of Augustine, Ambrose, Basile, Athanasius, and the rest of the ancient learned Bishops, moue all our Cherubims and Seraphims terrestriall, to be industrious and painefull in Gods haruest.
Let the fame of Augustine, Ambrose, Basil, Athanasius, and the rest of the ancient learned Bishops, move all our Cherubims and Seraphims terrestrial, to be Industria and painful in God's harvest.
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A chosen vessel, the trumpet of the Gospel, the roaring of our Lion, and streame of Christian eloquence, be a motiue to perswade all Ministering Angels, in season and out of season, to preach the gladsome tydings of aeternall life;
A chosen vessel, the trumpet of the Gospel, the roaring of our lion, and stream of Christian eloquence, be a motive to persuade all Ministering Angels, in season and out of season, to preach the gladsome tidings of Eternal life;
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that all of them at the last may be made Pillars in the House of God the Father. To whom with the Sonne and the holy Spirit, be ascribed all honour and glorie both now and euer-more. Amen.
that all of them At the last may be made Pillars in the House of God the Father. To whom with the Son and the holy Spirit, be ascribed all honour and glory both now and evermore. Amen.
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THE foure Ages of the World, and the foure Monarchies of the Earth, are resembled by foure Mettals; Gold, Siluer, Brasse, and Iron: the first Age and Monarchie were both Golden; the Second worse then the first,
THE foure Ages of the World, and the foure Monarchies of the Earth, Are resembled by foure Metals; Gold, Silver, Brass, and Iron: the First Age and Monarchy were both Golden; the Second Worse then the First,
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so likewise haue we seene a chaunge and alteration in the state of Christianitie, of it there haue beene foure seuerall Ages: the first was the Lambe-age, in this liued Christ the Lambe of God, and the blessed Ʋirgins that followed him whither soeuer he went, the holy Apostles and Disciples which were not defiled with women, but kept themselues chaste and cleane, both from carnall contagion, and spirituall whoredome.
so likewise have we seen a change and alteration in the state of Christianity, of it there have been foure several Ages: the First was the Lambe-age, in this lived christ the Lamb of God, and the blessed Ʋirgins that followed him whither soever he went, the holy Apostles and Disciples which were not defiled with women, but kept themselves chaste and clean, both from carnal contagion, and spiritual whoredom.
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The Second was the Foxe-age: when the mysterie of iniquitie began to worke by the meanes and agencie of Haeriticks, who like little Foxes sought to destroy the Vine, which our Sauiour had planted with his owne right hand:
The Second was the Foxe-age: when the mystery of iniquity began to work by the means and agency of Haeriticks, who like little Foxes sought to destroy the Vine, which our Saviour had planted with his own right hand:
these Wolues were cruell Tyrants, such as Nero, Caligula, Domitian and the rest of the Ethnick Emperours: all which were like Wolues in the Euening, that leaue not the bones till the Morrow;
these Wolves were cruel Tyrants, such as Nero, Caligula, Domitian and the rest of the Ethnic emperors: all which were like Wolves in the Evening, that leave not the bones till the Morrow;
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The Fourth is the Dog-age, and that is this wherein wee liue, and therefore my Text is sutable to the Time. The Astronomers call onely those fortie dayes the Dog-dayes, wherein that Constellation, called the Dogge, meeting with the Sunne in our Meridian doubleth his heate;
The Fourth is the Dog-age, and that is this wherein we live, and Therefore my Text is suitable to the Time. The Astronomers call only those fortie days the Dogdays, wherein that Constellation, called the Dog, meeting with the Sun in our Meridian doubles his heat;
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but I am of a contrarie opinion, euen euery day is now a Dogge-day: for that spiritual Dog the Diuell, is continually in our Zenith, (being Prince of this world, that ruleth in the ayre & in the children of disobedience ) and by his powerfull temptations makes vs euen runne madde with desire of Sinning; so that I may confidently say, that that curse is light vpon vs, which Moses proclaimed against the obstinate Israelites, saying;
but I am of a contrary opinion, even every day is now a Dogge-day: for that spiritual Dog the devil, is continually in our Zenith, (being Prince of this world, that Ruleth in the air & in the children of disobedience) and by his powerful temptations makes us even run mad with desire of Sinning; so that I may confidently say, that that curse is Light upon us, which Moses proclaimed against the obstinate Israelites, saying;
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but in this seruice euery man must doe as the Israelites did in their Contributions to the building of the Tabernacle, They that were rich brought Gold, Pearles, and precious stones, but the poorer sort a Ramskin or a little Goates haire; so I, (for amongst these in respect of knowledge I will ranke my selfe) for want of a better present will vncase a Dogge,
but in this service every man must do as the Israelites did in their Contributions to the building of the Tabernacle, They that were rich brought Gold, Pearls, and precious stones, but the Poorer sort a Ramskin or a little Goats hair; so I, (for among these in respect of knowledge I will rank my self) for want of a better present will uncase a Dog,
yet will I not leaue my Text without an Apologie, whereunto shall I compare it? It is like the Image of Selinus, which outwardly was onely rough hewen, being neither curiously carued,
yet will I not leave my Text without an Apology, whereunto shall I compare it? It is like the Image of Selinus, which outwardly was only rough hewn, being neither curiously carved,
nor gorgeously ouer-guilt, but there was a window in the brest thereof, which being opened, his golden heart might be discouered, & his rich intrailes: so here:
nor gorgeously over-guilt, but there was a window in the breast thereof, which being opened, his golden heart might be discovered, & his rich entrails: so Here:
though the words be harsh and vnsauorie, yet if you looke into them with a spirituall eie you shall finde Sathans subtilties disclosed, Sinne vnmask't, and Hell discribed. For without shall be Dogges.
though the words be harsh and unsavoury, yet if you look into them with a spiritual eye you shall find Satan's subtleties disclosed, Sin unmasked, and Hell described. For without shall be Dogs.
These words are like the Angels great Chaine, wherein both the Deuill and his followers are fast bound and fettered, the L•nkes whereof be three, arising naturally out of the words of the Text.
These words Are like the Angels great Chain, wherein both the devil and his followers Are fast bound and fettered, the L•nkes whereof be three, arising naturally out of the words of the Text.
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Wee read in the Scriptures of two kindes of Transformations; the first Corporall, the second Spirituall: The Corporall is when the bodie is changed from his shape, putting on a new forme:
we read in the Scriptures of two Kinds of Transformations; the First Corporal, the second Spiritual: The Corporal is when the body is changed from his shape, putting on a new Form:
Aben Ezra flying from the letter of the Text, denyeth this Transformation, thinking that shee was onely consumed with a fierie shower compounded of Salt and Sulphur; but not onely the words auouch this Metamorphosis, but also authoritie very authenticke affirmes the like.
Ben Ezra flying from the Letter of the Text, denyeth this Transformation, thinking that she was only consumed with a fiery shower compounded of Salt and Sulphur; but not only the words avouch this Metamorphosis, but also Authority very authentic affirms the like.
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The Spirituall Transformation is, when the Will, the Minde, and the Ʋnderstanding, are changed and corrupted: The first creature that was thus Transformed was the Diuell, who was once Lucifer, the sonne of the Morning: and an Annointed Cherub, walking in the middest of the stones of fire:
The Spiritual Transformation is, when the Will, the Mind, and the Ʋnderstanding, Are changed and corrupted: The First creature that was thus Transformed was the devil, who was once Lucifer, the son of the Morning: and an Anointed Cherub, walking in the midst of the stones of fire:
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In comparison hee was more excellent then the rest of the heauenly Spirits, till Schisme or Faction, including Pride, Malice, and Lying; cast him and his Adhaerents from heauen to Hell,
In comparison he was more excellent then the rest of the heavenly Spirits, till Schism or Faction, including Pride, Malice, and Lying; cast him and his Adherents from heaven to Hell,
and transformed him into a Lyon, a Serpent, and a Dragon; for so is he stiled in the Scriptures not that he bears the materiall forme of any of these three Beastes: for being a Spirit hee hath neither flesh nor bones, but because hee resembleth them in qualitie & disposition;
and transformed him into a lion, a Serpent, and a Dragon; for so is he styled in the Scriptures not that he bears the material Form of any of these three Beasts: for being a Spirit he hath neither Flesh nor bones, but Because he resembles them in quality & disposition;
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hauing thus by sinne lost his first shape, his whole course was afterwards to procure some Associates in his Metamorphosis, therefore when God had created Man, according to his owne Image in righteousnes and true holinesse, he assailed the first woman He•ah, and by her as his instrument, the first Man Adam, tempting them both,
having thus by sin lost his First shape, his Whole course was afterwards to procure Some Associates in his Metamorphosis, Therefore when God had created Man, according to his own Image in righteousness and true holiness, he assailed the First woman He•ah, and by her as his Instrument, the First Man Adam, tempting them both,
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Through this their disloialtie, and disobedience, that glorious Image wherewith God had deck't man, was cancel'd and defaced, not onely in themselues but in all their posteritie;
Through this their disloyalty, and disobedience, that glorious Image wherewith God had decked man, was canceled and defaced, not only in themselves but in all their posterity;
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by Originall sinne then, which is Corruption ingendred in our first Conception, whereby euery facultie both of bodie and soule is prone and disposed to iniquitie, whole Mankind is transformed and changed from good to euill;
by Original sin then, which is Corruption engendered in our First Conception, whereby every faculty both of body and soul is prove and disposed to iniquity, Whole Mankind is transformed and changed from good to evil;
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wee haue lost our knowledge, our righteousnesse, and our immortalitie, and draw now nothing from the loynes of our parents, but Ignorance, Impotencie of minde;
we have lost our knowledge, our righteousness, and our immortality, and draw now nothing from the loins of our Parents, but Ignorance, Impotency of mind;
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God first said, Let vs make Man: the blessed Trinitie went to councell, and this Consultation proueth Mans excellencie aboue all other creatures whatsoeuer,
God First said, Let us make Man: the blessed Trinity went to council, and this Consultation Proves men excellency above all other creatures whatsoever,
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This is our Aduersaries plot, but the execution thereof is hindered, because hee is not as God onely is, the Searcher of our reines, and the Knower of our thoughts;
This is our Adversaries plot, but the execution thereof is hindered, Because he is not as God only is, the Searcher of our reins, and the Knower of our thoughts;
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wherefore he plaies the Politician to discouer our corrupt imagination and siftes vs by the Concupiscence of the Eie, the concupiscence of the hart; and the pride of Life:
Wherefore he plays the Politician to discover our corrupt imagination and siftes us by the Concupiscence of the Eye, the concupiscence of the heart; and the pride of Life:
Out of the aboundance of the heart the eye lookes and these glaunces are shafts drawen out of the Quiuer of wantonnesse, wherefore forthwith hee accommodates and applyes himselfe herein to Mans corrupt appetite:
Out of the abundance of the heart the eye looks and these glances Are shafts drawn out of the Quiver of wantonness, Wherefore forthwith he accommodates and Applies himself herein to men corrupt appetite:
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if hee be a Zimri he will prouide him a Cosbi; if a Sampson a Dalilah; if a Herode an Herodias, who shall like Potiphars wife catch him by the garment; saying:
if he be a Zimri he will provide him a Cozbi; if a Sampson a Delilah; if a Herod an Herodias, who shall like Potiphars wife catch him by the garment; saying:
Againe, as the Ephramits were knowen from the Giliadites by the pronouncing of Shibboleth; and the Galilaeans from the Iewes, by their phrase and Idiome of speech:
Again, as the Ephramites were known from the Gileadites by the pronouncing of Shibboleth; and the Galilaeans from the Iewes, by their phrase and Idiom of speech:
saying, These are thy gods in whom thou most trust, and Mammon is thy Mediatour. Lastly, if the deuill see an Eare like Ephraims, fed with wind, Soothing and flatterie,
saying, These Are thy God's in whom thou most trust, and Mammon is thy Mediator. Lastly, if the Devil see an Ear like Ephraim's, fed with wind, Soothing and flattery,
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or doe but discouer the very feet to tread an elaborate and curious pace, as the women of Hierusalem did who minced as they went and made a tincking with their feet, hee forthwith apprehends an inclination to Pride (for these are but the instruments of a vaine-glorious minde:) whereupon bee suites such persons with the attendants of flatterers;
or do but discover the very feet to tread an elaborate and curious pace, as the women of Jerusalem did who minced as they went and made a tincking with their feet, he forthwith apprehends an inclination to Pride (for these Are but the Instruments of a vainglorious mind:) whereupon bee suits such Persons with the attendants of Flatterers;
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Flatterie is alwayes well-liking like the fat Bulles of Basan, but Trueth may be resembled by one of Pharaohs leane Kine, for it straues and pines away,
Flattery is always well-liking like the fat Bulls of Basan, but Truth may be resembled by one of Pharaohs lean Kine, for it straues and pines away,
and created him in his owns Image: so the diuell when he transformes Man, vseth our Adamah or Dust; that is, our old Man, or Naturall corruption, making it the matteriall or ground of our Transformation. Secondly, he breaths into Man not the breath of Life, but the breath of death, For the wages of sinne is death:
and created him in his owns Image: so the Devil when he transforms Man, uses our Adamah or Dust; that is, our old Man, or Natural corruption, making it the material or ground of our Transformation. Secondly, he breathes into Man not the breath of Life, but the breath of death, For the wages of sin is death:
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his breathing is his tempting, for thereby hee enters into a Man, as hee entred into Iudas, and before he can finish his malicious disseigne, hee breatheth foure times.
his breathing is his tempting, for thereby he enters into a Man, as he entered into Iudas, and before he can finish his malicious disseigne, he breathes foure times.
By the first breath, hee with-drawes the minde from Gods seruice, to which it should be euer zelously deuoted for so saith our Sauiour; Thou shalt loue the Lord thy God with all thy heart,
By the First breath, he withdraws the mind from God's service, to which it should be ever zealously devoted for so Says our Saviour; Thou shalt love the Lord thy God with all thy heart,
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By the second, he drawes the euil thought of the hart to a Consent in sinning, by sweet baites and allurements, whereby the Will and the Affections are delighted, bewitched, and captiuated.
By the second, he draws the evil Thought of the heart to a Consent in sinning, by sweet baits and allurements, whereby the Will and the Affections Are delighted, bewitched, and captivated.
thus as by the breath of God, Man was made a liuing soule; so on the contrarie part by the Breath of Sathan, he becomes liable to euerlasting perdition being seperated from the presence of God,
thus as by the breath of God, Man was made a living soul; so on the contrary part by the Breath of Sathan, he becomes liable to everlasting perdition being separated from the presence of God,
Furthermore, as God did adorne man in his Creation, with his owne image, to wit, Diuine wisedome, and perfect holinesse: so the deuill in Mans transformation, frameth him according to his owne shape, which is directly contrary to that of God, for it consisteth in folly and vanitie; hence it is, that all sinners are fooles: for they say in their heart there is no God, and in the whole course of their life, they are altogeher lighter then vanitie it selfe.
Furthermore, as God did adorn man in his Creation, with his own image, to wit, Divine Wisdom, and perfect holiness: so the Devil in men transformation, frameth him according to his own shape, which is directly contrary to that of God, for it Consisteth in folly and vanity; hence it is, that all Sinners Are Fools: for they say in their heart there is no God, and in the Whole course of their life, they Are altogeher lighter then vanity it self.
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Lastly, though Man being Created was made a liuing Soule, and decked with Gods owne Image, yet was it not compleat and perfect till the woman also was created:
Lastly, though Man being Created was made a living Soul, and decked with God's own Image, yet was it not complete and perfect till the woman also was created:
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and turne away his heart from God: these are Vanitie of mind; Darknes of Cogitation: Ignorance of God; Hardnesse of heart; Wantonnesse in vncleannesse;
and turn away his heart from God: these Are Vanity of mind; Darkness of Cogitation: Ignorance of God; Hardness of heart; Wantonness in uncleanness;
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so a sinner misled by the vanity of his mind, and hauing his Cogitation darkened, thinketh Sathan to be an Angell of light, Sinne most sweet and pleasant,
so a sinner misled by the vanity of his mind, and having his Cogitation darkened, Thinketh Sathan to be an Angel of Light, Sin most sweet and pleasant,
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for when they haue insinuated themselues and are growne familiar with a Man, they change him into the shape of a Horse, which as the Psalmist saith, must be holden in with bit and bridle:
for when they have insinuated themselves and Are grown familiar with a Man, they change him into the shape of a Horse, which as the Psalmist Says, must be held in with bit and bridle:
Ex ea fit quaedam peccandi necessitas, it produceth a necessitie in sinning; for it cauterizeth and seares the Conscience, and takes away all sense and feeling.
Ex ea fit quaedam Peccandi Necessity, it Produceth a necessity in sinning; for it cauterizeth and sears the Conscience, and Takes away all sense and feeling.
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then is his Transformation made absolute, euen according to the deuils owne desire, for thereupon he is turned into a Dogge, being giuen ouer to a reprobate sense,
then is his Transformation made absolute, even according to the Devils own desire, for thereupon he is turned into a Dog, being given over to a Reprobate sense,
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The Dogge is the Embleme of two things, Greedines, and Impudencie, as appeareth in the Aegyptian Hyeroglypheckes, and therefore the Spirit of God calling all Reprobates by the name of Dogges, intimateth vnto vs, these two infallible markes of Reprobation, Impudencie, and Greedinesse in sinning.
The Dog is the Emblem of two things, Greediness, and Impudency, as appears in the Egyptian Hyeroglypheckes, and Therefore the Spirit of God calling all Reprobates by the name of Dogs, intimateth unto us, these two infallible marks of Reprobation, Impudency, and Greediness in sinning.
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Of all creatures two are most impudent, the Dogge and the Flie, and thereupon saith Pollux, the Grecians vsed the word NONLATINALPHABET, to signifie Impudencie: also amongst the Romanes Cotytto the goddesse of Impudencie was painted with a dogges-head and a womans bodie, whose Priests, called Baptae, in their sacrifices vsed most impudent gestures:
Of all creatures two Are most impudent, the Dog and the Fly, and thereupon Says Pollux, the Greeks used the word, to signify Impudency: also among the Romans Cotytto the goddess of Impudency was painted with a dogges-head and a woman's body, whose Priests, called Baptae, in their Sacrifices used most impudent gestures:
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like Goddesse, like Priests, and like vnto them be all reprobates, Dogges in disposition, hauing the brasen forehead of a harlot, which neuer blusheth at the foulest sinne.
like Goddess, like Priests, and like unto them be all Reprobates, Dogs in disposition, having the brazen forehead of a harlot, which never blusheth At the Foulest sin.
vntill the Morning, let vs take our pleasure in dalliance, for mine husband is not at home, &c. Of such like dogges as these there is plentie, who are so farre from confessing their sinnes with Dauid, and weeping for them bitterly with Peter, that they will grin and barke against him that doth but vnwittingly touch their vlcer.
until the Morning, let us take our pleasure in dalliance, for mine husband is not At home, etc. Of such like Dogs as these there is plenty, who Are so Far from confessing their Sins with David, and weeping for them bitterly with Peter, that they will grin and bark against him that does but unwittingly touch their ulcer.
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There is a disease (saith Galen ) in the orifice of the stomacke, called Bulimia or Bulimus, which procureth in him that is diseased, an vnsatiable hunger, that neuer hath inough,
There is a disease (Says Galen) in the orifice of the stomach, called Bulimia or Bulimus, which procureth in him that is diseased, an unsatiable hunger, that never hath enough,
and Wantonnesse, or Impudencie in Vncleannesse, and Greedines in sinning, transforme him into a dogge; and therefore Saint Paul writing to the Ephesians, giueth an excellent caueat against these sixe Sorceresses, saying:
and Wantonness, or Impudency in Uncleanness, and Greediness in sinning, transform him into a dog; and Therefore Saint Paul writing to the Ephesians, gives an excellent caveat against these sixe Sorceresses, saying:
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This I say therefore and testifie in the Lord, that ye henceforth walke not as other Gentiles walke, in vanitie of their mind, Hauing their cogitation darkened,
This I say Therefore and testify in the Lord, that you henceforth walk not as other Gentiles walk, in vanity of their mind, Having their cogitation darkened,
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The second generall part, is a Detestation: for the wicked are heere called dogges; which importeth Hatred and Basenesse, as may appeare by the vse of this Title both in profane and diuine writers.
The second general part, is a Detestation: for the wicked Are Here called Dogs; which imports Hatred and Baseness, as may appear by the use of this Title both in profane and divine writers.
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So likewise in the Scriptures, Goliah when hee saw young Dauid come against him, armed onely with his staffe, his sling, and fiue smooth stones in his bagge or scrip, he said vnto him;
So likewise in the Scriptures, Goliath when he saw young David come against him, armed only with his staff, his sling, and fiue smooth stones in his bag or scrip, he said unto him;
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Am I so vile, so base, and so contemptible? So in these words Almightie God, to shew and manifest his detestation and hatred of sinne, calles all Reprobates dogges, saying; For without shall be dogges.
Am I so vile, so base, and so contemptible? So in these words Almighty God, to show and manifest his detestation and hatred of sin, calls all Reprobates Dogs, saying; For without shall be Dogs.
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First, by strange signes; to omit many other, there is one most remarkeable in the Prophecie of Hoseah; where wee finde that God being greatly offended at the Israelites for their Idolatrie, deciphers the foulenesse of their Sinne by an vncouth signe:
First, by strange Signs; to omit many other, there is one most remarkable in the Prophecy of Hosea; where we find that God being greatly offended At the Israelites for their Idolatry, deciphers the foulness of their Sin by an uncouth Signen:
So Hoseah went and tooke Gomer the Daughter of Diblaim, and of her begot two Sonnes and a Daughter, which were thus named by God himself, Izreel, Lo-ruhamah and Lo-ammi: S. Hierome, the Chaldie Paraphrase, Rabbi Kimhi, and Aben Ezrah, say that this was onely a Vision, but the more ancient Hebrew Doctors affirme that it was a thing done indeed by the appointment of God,
So Hosea went and took Gomer the Daughter of Diblaim, and of her begotten two Sons and a Daughter, which were thus nam by God himself, Israel, Lo-ruhamah and Lo-ammi: S. Jerome, the Chaldea paraphrase, Rabbi Kimhi, and Ben Ezrah, say that this was only a Vision, but the more ancient Hebrew Doctors affirm that it was a thing done indeed by the appointment of God,
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and therefore no sinne in Hoseah: here then God by a very strange signe preacheth against the Idolatrie of Israell, and proclaimeth vengeance against them for their sinnes,
and Therefore no sin in Hosea: Here then God by a very strange Signen Preacheth against the Idolatry of Israel, and proclaims vengeance against them for their Sins,
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First, in that Hoseah marryes the Harlot Gomer, which is by interpretation Corruption, the daughter of Diblaim, which signifies a cluster of Figges, hereby is taxt the spirituall Whoredome of Israel, which being corrupted by the Gentiles with a full consent had played the Harlot, for so saith God himselfe, The Land hath committed great whoredome departing from the Lord.
First, in that Hosea Marries the Harlot Gomer, which is by Interpretation Corruption, the daughter of Diblaim, which signifies a cluster of Figs, hereby is taxed the spiritual Whoredom of Israel, which being corrupted by the Gentiles with a full consent had played the Harlot, for so Says God himself, The Land hath committed great whoredom departing from the Lord.
Againe, the name of Hoseahs first child is Izreel, which is dispersed; the second is Lo-ruhamah, which is, not obtaining mercy; and the third Lo-ammi, that is, not my people. There three names are Signes of Gods wrath,
Again, the name of Hoseahs First child is Israel, which is dispersed; the second is Lo-ruhamah, which is, not obtaining mercy; and the third Lo-ammi, that is, not my people. There three names Are Signs of God's wrath,
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because they were become like a Cluster of rotten Figges, corrupted with spirituall Fornication: and being dispersed, though they cry vnto God for his ayde,
Because they were become like a Cluster of rotten Figs, corrupted with spiritual Fornication: and being dispersed, though they cry unto God for his aid,
Sonne of man, there were two women, the daughters of one Mother, and they committed Fornication in Aegipt, they committed fornication in their youth, there were their breasts pressed,
Son of man, there were two women, the daughters of one Mother, and they committed Fornication in Egypt, they committed fornication in their youth, there were their breasts pressed,
Samaria is Aholah, and Hierusalem Aholibah, &c. In these words Allegorically God inueyeth most bitterly against the Idolatry of Samaria and Hierusalem, in that as a token of Detestation, hee compares them to two Harlots being he most odious and loathsome of all creatures.
Samaria is Aholah, and Jerusalem Aholibah, etc. In these words Allegorically God inveyeth most bitterly against the Idolatry of Samaria and Jerusalem, in that as a token of Detestation, he compares them to two Harlots being he most odious and loathsome of all creatures.
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Thirdly, by Ironies, or Iesting and Taunting: a Iest is Gods Hierapicra, his bitter confection, his rod of Iron, his Sheepe-hooke called Bondes, his two-edged Sword, be most peircing reproofe,
Thirdly, by Ironies, or Jesting and Taunting: a Jest is God's Hierapicra, his bitter confection, his rod of Iron, his Sheephook called Bonds, his two-edged Sword, be most piercing reproof,
Some Diuels saith Psellus, are driuen away by Iesting, and Saules euill Spirit lest him at the sweet sound of Dauids Harp, and a Taunt is very forcible to make a man ashamed of his Sinne.
some Devils Says Psellus, Are driven away by Jesting, and Saul's evil Spirit lest him At the sweet found of David Harp, and a Taunt is very forcible to make a man ashamed of his Sin.
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Fourthly, by Figures and Characters: Sinne is most liuely expressed by a foule Picture, and therefore God to set forth his owne hatred, and to breed in vs a loathing of it, vseth sometimes Characters, whereof there be diuers patternes and instances: as for example;
Fourthly, by Figures and Characters: Sin is most lively expressed by a foul Picture, and Therefore God to Set forth his own hatred, and to breed in us a loathing of it, uses sometime Characters, whereof there be diverse patterns and instances: as for Exampl;
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I meane tyrannicall oppressors, Procustes his progenie, Land-rackers, which measure their Tenants vpon a Bed of Iron: cutting them shorter if they be too long, or haue too much;
I mean tyrannical Oppressors's, Procrustes his progeny, Land-rackers, which measure their Tenants upon a Bed of Iron: cutting them shorter if they be too long, or have too much;
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these Caterpillars I say, are by the Prophet Amos called Kine: Heare this word (saith hee) ye Kine of Bashan, that are in the mountaine of Samaria, which oppresse the poore and destroy the needy,
these Caterpillars I say, Are by the Prophet Amos called Kine: Hear this word (Says he) you Kine of Bashan, that Are in the mountain of Samaria, which oppress the poor and destroy the needy,
such as crucifie Christ in his members, and let the murtherer and the robber Barabas loose, there are by the Prophet Zephaniah called Wolues, in regard of their cruell craftinesse and craftie crueltie.
such as crucify christ in his members, and let the murderer and the robber Barabbas lose, there Are by the Prophet Zephaniah called Wolves, in regard of their cruel craftiness and crafty cruelty.
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Againe, the greedy Miser and the luxurious Epicure are named Horse-leaches daughters, whose insatietie causeth their tongues to cry out continually giue, giue, because like hell mouth, and the barren wombe, they two will neuer say, it is enough. I might insist in diuers other particular Characters of this nature,
Again, the greedy Miser and the luxurious Epicure Are nam Horseleeches daughters, whose insatiety Causes their tongues to cry out continually give, give, Because like hell Mouth, and the barren womb, they two will never say, it is enough. I might insist in diverse other particular Characters of this nature,
Though the Reprobates be generally tearmed Dogges, yet the Diuell hath a selected number vpon earth, which may well be called Sathans Kennell, and it consisteth of fiue forts of men, who as an argument of their detestable life are in the Scripture stiled Dogges.
Though the Reprobates be generally termed Dogs, yet the devil hath a selected number upon earth, which may well be called Satan's Kennel, and it Consisteth of fiue forts of men, who as an argument of their detestable life Are in the Scripture styled Dogs.
The first is the Infidell or the Gentile: he is by our Sauiour in his speech to the woman of Syrophaenissa called a Whelp, or a Dogge, It is not good (saith hee) to take the childrens bread and giue it vnto Whelpes:
The First is the Infidel or the Gentile: he is by our Saviour in his speech to the woman of Syrophoenician called a Whelp, or a Dog, It is not good (Says he) to take the Children's bred and give it unto Whelps:
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for like beasts they are without reason, else would they neuer forsake the Creator to worship the Creature. Ignorance of the true God, and Blindnesse of heart were in the Gentiles, the Nources of Infidelitie, and the Broachers of Idolatrie, saith Athanasius and Lactantius: had there beene in them but any sparke of reason, they would neuer haue committed so grosse and palpable a sinne,
for like beasts they Are without reason, Else would they never forsake the Creator to worship the Creature. Ignorance of the true God, and Blindness of heart were in the Gentiles, the Nurses of Infidelity, and the Broachers of Idolatry, Says Athanasius and Lactantius: had there been in them but any spark of reason, they would never have committed so gross and palpable a sin,
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but they were without Vnderstanding, meere Dogges; and therefore being strucken with a spirituall madnesse, they runne headlong like the Swine of the Gergezens, into the maine Ocean of all vncleannesse,
but they were without Understanding, mere Dogs; and Therefore being strucken with a spiritual madness, they run headlong like the Swine of the Gergezens, into the main Ocean of all uncleanness,
and filthinesse of Fornication: some going a whoring after Baal, and Chemos, as the Moabites: some after Milcom and Moloch, as the Ammonites: others after Asteroth, Dagon, Meleketh or the Queene of heauen, Tamuz, Baal-zebub, and many others:
and filthiness of Fornication: Some going a whoring After Baal, and Chemos, as the Moabites: Some After Milcom and Moloch, as the Ammonites: Others After Asteroth, Dagon, Meleketh or the Queen of heaven, Tamuz, Baal-zebub, and many Others:
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nay further, what more pregnant demonstration can be made of the bruitish dotage of Infidels, then to take a suruay of the East and West Indians, who at this day worship the Deuill himselfe, represented by an Idoll of a horrible and ougly shape.
nay further, what more pregnant demonstration can be made of the brutish dotage of Infidels, then to take a survey of the East and West Indians, who At this day worship the devil himself, represented by an Idol of a horrible and ugly shape.
Such Dogges are Papists, who are not ashamed some of them blasphemously to call the holy word of God, a Nose of waxe, a dead Letter, an Incken Gospel, and a fable. Were they not Contemners of the Gospel of Christ, they would neuer vilifie it so much,
Such Dogs Are Papists, who Are not ashamed Some of them blasphemously to call the holy word of God, a Nose of wax, a dead letter, an Incken Gospel, and a fable. Were they not Contemners of the Gospel of christ, they would never vilify it so much,
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as to make it subiect to the Popes censure; who may, as they teach, choppe and change the Scriptures at his pleasure, equalizing to them his owne traditions and constitutions.
as to make it Subject to the Popes censure; who may, as they teach, chop and change the Scriptures At his pleasure, equalizing to them his own traditions and constitutions.
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as Sampsons Foxes in the Corne fields of the Philistims; their barking bewraies that they are like Simon Magus, in the gall of bitternes, and in the bond of iniquitie.
as Sampsons Foxes in the Corn fields of the philistines; their barking bewrays that they Are like Simon Magus, in the Gall of bitterness, and in the bound of iniquity.
The Pope, say they, is Lord of the whole earth, and therefore it is in his power alone to aduance or depose whom he will, bee it Emperour, King, or other Potentate:
The Pope, say they, is Lord of the Whole earth, and Therefore it is in his power alone to advance or depose whom he will, be it Emperor, King, or other Potentate:
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There is no trust to be giuen vnto them, because there neuer can be any perfect and true loyaltie, where there is a difference in Religion: Ʋnus Rex, vna lex; vna fides;
There is no trust to be given unto them, Because there never can be any perfect and true loyalty, where there is a difference in Religion: Ʋnus Rex, Una lex; Una fides;
they then that professe another faith then we do, depending vpon that man of sinne, who challengeth power to absolue subiects from their allegiance to their Princes,
they then that profess Another faith then we do, depending upon that man of sin, who Challengeth power to absolve Subjects from their allegiance to their Princes,
they be but (as Paul was answered by King Agrippa ) almost Christians: almost subiects: or like vnto the Cofti in Aethiopia, which are both Baptized and Circumcised, beeing semi-Iewes, semi-Christians; so are they semi-English, and semi-Italians: from the Nauill downeward they are their Kings,
they be but (as Paul was answered by King Agrippa) almost Christians: almost Subjects: or like unto the Cofti in Ethiopia, which Are both Baptised and Circumcised, being semi-Iewes, semi-Christians; so Are they semi-English, and semi-Italians: from the Navel downward they Are their Kings,
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to cure the stinging of the fierie Serpents, Moses by the appointment of God made a Serpent of brasse, and set it vp for a Signe; and when a Serpent had bitten a Man, then he looked to the Serpent of brasse and liued:
to cure the stinging of the fiery Serpents, Moses by the appointment of God made a Serpent of brass, and Set it up for a Signen; and when a Serpent had bitten a Man, then he looked to the Serpent of brass and lived:
else would there be no peace in Zion, and the Church would be euen rent asunder by that many-headed Hydra, turbulent faction. When the Temple was built, there was neither heard Axe nor Hammer, nor any toole of yron in the house;
Else would there be no peace in Zion, and the Church would be even rend asunder by that manyheaded Hydra, turbulent faction. When the Temple was built, there was neither herd Axe nor Hammer, nor any tool of iron in the house;
as then he is a Salomon, so would hee haue his subiects Shulamites; and as hee is the King of Peace, so would he haue vs keepe the Kings Peace in the Church. King Salomon made himselfe a Palace of the Trees of Libanon, he made the pillars thereof of siluer,
as then he is a Solomon, so would he have his Subjects Shulamites; and as he is the King of Peace, so would he have us keep the Kings Peace in the Church. King Solomon made himself a Palace of the Trees of Lebanon, he made the pillars thereof of silver,
Like vnto this Palace should the Church be; the siluer pillars signifie Ecclesiasticall discipline; the golden pauement, pure doctrine; the purple hangings, regall protection;
Like unto this Palace should the Church be; the silver pillars signify Ecclesiastical discipline; the golden pavement, pure Doctrine; the purple hangings, regal protection;
If any out of the Church doe priuatly gather the people together, (as our Corner-preachers doe in their Conuenticles) let him be accursed. Nam non oportet Christianos Ecclesiam Dei relinquere & in angulis Congregationes facere,
If any out of the Church do privately gather the people together, (as our Corner-preachers do in their Conventicles) let him be accursed. Nam non oportet Christians Church Dei Relinquere & in angulis Congregationes facere,
And yet there be euen in the most reformed Churches some dogges transported with Singularitie, that make Concision, and cut and diuide themselues, both in hearing of the word, and receiuing of the Sacraments, from the rest of Christs family; as though the Church were Baals Temple, the Booke of Common prayer a portesse, the manner of ministring the Sacraments superstitious,
And yet there be even in the most reformed Churches Some Dogs transported with Singularity, that make Concision, and Cut and divide themselves, both in hearing of the word, and receiving of the Sacraments, from the rest of Christ family; as though the Church were Baal's Temple, the Book of Common prayer a portess, the manner of ministering the Sacraments superstitious,
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and the Ecclesiasticall gouernment Antichristian. The Priests of Pergamus (saith Solinus ) to keepe Spiders out of the Temple of Apollo, hanged vp in the same place the carkasse of a Basiliske in a net of gold:
and the Ecclesiastical government Antichristian. The Priests of Pergamos (Says Solinus) to keep Spiders out of the Temple of Apollo, hanged up in the same place the carcase of a Basilisk in a net of gold:
Seueritie is of the same vertue that a Basiliske is, beeing vsed by such as are in Authority, it cleareth Gods Church of all Schismaticall dogges, whose chiefe delight is to trouble the peace of Zion.
Severity is of the same virtue that a Basilisk is, being used by such as Are in authority, it cleareth God's Church of all Schismatical Dogs, whose chief delight is to trouble the peace of Zion.
But here we must note, that all Apostates bee not dogges, or Reprobates, but onely such men as wilfully and willingly reiect Faith, and doe altogether alienate themselues from Christ, and set themselues against him:
But Here we must note, that all Apostates be not Dogs, or Reprobates, but only such men as wilfully and willingly reject Faith, and do altogether alienate themselves from christ, and Set themselves against him:
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Such a dogge was Iulian, surnamed the Apostata, who being conuerted from Gentilisme to Christianity, did afterward returne to his Vomit, oppugning with his Pen that Truth which he had professed,
Such a dog was Iulian, surnamed the Apostata, who being converted from Gentilism to Christianity, did afterwards return to his Vomit, Oppugning with his Pen that Truth which he had professed,
and calling Christ in scorne the Galilaean. Peter denied Christ with his mouth, and many other in the time of Persecution haue fallen as Marcellinus, who fearing death offered sacrifice to Idols; were these therefore dogges? No:
and calling christ in scorn the Galilaean. Peter denied christ with his Mouth, and many other in the time of Persecution have fallen as Marcellinus, who fearing death offered sacrifice to Idols; were these Therefore Dogs? No:
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they cannot barke, they lie and sleepe, and delight in sleeping, and these greedy dogges can neuer haue enough, and these Shepheards cannot vnderstand;
they cannot bark, they lie and sleep, and delight in sleeping, and these greedy Dogs can never have enough, and these Shepherds cannot understand;
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b It is written of Iosiah, that hee did not onely destroy the Idols, and put downe their Chemarims, but also hauing found out the Booke of the Law, he caused it to be read vnto the people by the Priests: out of whose example, all Princes are taught to take into their hands the Scourge of Christ, and to whip buyers and sellers out of the Temple:
b It is written of Josiah, that he did not only destroy the Idols, and put down their Chemarims, but also having found out the Book of the Law, he caused it to be read unto the people by the Priests: out of whose Exampl, all Princes Are taught to take into their hands the Scourge of christ, and to whip buyers and sellers out of the Temple:
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and sufferance of their beards and coates, like the Messengers of Dauid to be halfe shauen, and cut short, by these greedy Ammonites, sacrilegious Patrons, who euer desire to retaine and present to Ecclesiasticall Benefices the cheapest Minister, one of Micahs Leuites, that will be content to serue the Cure for ten shekels of siluer by yeere, a suite of apparrell,
and sufferance of their beards and coats, like the Messengers of David to be half shaven, and Cut short, by these greedy Ammonites, sacrilegious Patrons, who ever desire to retain and present to Ecclesiastical Benefices the cheapest Minister, one of Micahs Levites, that will be content to serve the Cure for ten shekels of silver by year, a suit of apparel,
as Pindarus calles such like, Hogheards not Shepheards, Asini coronati, as one of the Emperours stiles them in his Letters to the King of France, Crowned Asses, vnlearned and blind Guides, whose Ignorance is the cause that Bethel is turned to be a Bethanen, and the House of God, the house of iniquitie:
as Pindarus calls such like, Hogherd not Shepherds, Dons coronati, as one of the emperors stile them in his Letters to the King of France, Crowned Asses, unlearned and blind Guides, whose Ignorance is the cause that Bethel is turned to be a Bethany, and the House of God, the house of iniquity:
thus doth Almightie God in signe of detestation and hatred, call Infidels, Gospel-contemners, Schismatickes, Apostates, and vnworthy Ministers; Dogges. For without shall be Dogges.
thus does Almighty God in Signen of detestation and hatred, call Infidels, Gospel-contemners, Schismatics, Apostates, and unworthy Ministers; Dogs. For without shall be Dogs.
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The third generall part is a Separation: the visible Church here vpon earth is like vnto Rebeccaes wombe, in which at one time were inclosed both Iacob, whom God loued, and Esau, whom hee hated:
The third general part is a Separation: the visible Church Here upon earth is like unto Rebecca's womb, in which At one time were enclosed both Iacob, whom God loved, and Esau, whom he hated:
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it is like vnto a Field, wherein grow both Wheat and Tares: it is like vnto the Sheet knit at the foure corners, wherein were all manner of foure-footed beasts of the earth,
it is like unto a Field, wherein grow both Wheat and Tares: it is like unto the Sheet knit At the foure corners, wherein were all manner of fourfooted beasts of the earth,
for in this life, the Elect and the Reprobates, are mixt together as the Iewes and Iebusites in old Hierusalem: but it shall not be so at the last day,
for in this life, the Elect and the Reprobates, Are mixed together as the Iewes and Jebusites in old Jerusalem: but it shall not be so At the last day,
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In this world the commixion of the Good and the Euill, is euill for the Good, but good for the Euill: First, it is euill for the Good to liue amongst, and conuerse with the wicked:
In this world the commixion of the Good and the Evil, is evil for the Good, but good for the Evil: First, it is evil for the Good to live among, and converse with the wicked:
This life is a time of weeping and mourning to Gods Children, but a time of laughing and dauncing to the Sonnes of Beliall; the Righteous mourne to see the Vngodly daunce,
This life is a time of weeping and mourning to God's Children, but a time of laughing and dancing to the Sons of Belial; the Righteous mourn to see the Ungodly dance,
As one heauen cannot hold Michael and the Dragon; nor one Temple Gods Arke and D••gon; nor one ground beare both the Oke and the Oliue: no more shall the glorious Citie New Hierusalem containe both the Sheepe and the Goates, the pure in heart, and the polluted in soule;
As one heaven cannot hold Michael and the Dragon; nor one Temple God's Ark and D••gon; nor one ground bear both the Oak and the Olive: no more shall the glorious city New Jerusalem contain both the Sheep and the Goats, the pure in heart, and the polluted in soul;
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for in them we see the end of all flesh: Within, shewes the Map of heauen; Without declares the Topographie of hell: Within, promiseth life euerlasting; Without threatneth death aeternall. The two words Vrim and Thummim being by Gods appointment written vpon the brest of the High Priest were to put him in minde of Zeale and Knowledge, two essentiall and necessarie vertues in the Ministers of God;
for in them we see the end of all Flesh: Within, shows the Map of heaven; Without declares the Topography of hell: Within, promises life everlasting; Without threatens death Eternal. The two words Urim and Thummim being by God's appointment written upon the breast of the High Priest were to put him in mind of Zeal and Knowledge, two essential and necessary Virtues in the Ministers of God;
so these two Within and Without being Characters of Separation, doe intimate vnto vs the glorious Estate of the Righteous and the miscrable Condition of the Wicked in the world to come.
so these two Within and Without being Characters of Separation, do intimate unto us the glorious Estate of the Righteous and the miscrable Condition of the Wicked in the world to come.
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First, Within like a Remembrancer puts vs in minde of that felicitie which the Apostle calleth a Mysterie, because The things which eye hath not seene,
First, Within like a Remembrancer puts us in mind of that felicity which the Apostle calls a Mystery, Because The things which eye hath not seen,
oh then thrice happy are the Elect, which shall be free Denizons in Paradise and coheyres with Christ in his Kingdome, enioying a ioy which none shall take from them;
o then thrice happy Are the Elect, which shall be free Denizen in Paradise and coheyres with christ in his Kingdom, enjoying a joy which none shall take from them;
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euen the ioy of their Lord, being with him to behold his glorie: whose presence shall be to them saith Austin, tanquam Cythara, Speculum, Balsamum, Mel & Flos:
even the joy of their Lord, being with him to behold his glory: whose presence shall be to them Says Austin, tanquam Cythara, Speculum, Balsamum, Mel & Flos:
First, as the sweet sound of Dauids Harp did driue away the Euill Spirit from King Saul, and as the Wood which Moses cast into Marah, changed the bitternesse of the Water into sweetnesse: so though the righteous be enuironed and encompast with a thousand bitter afflictions in this life,
First, as the sweet found of David Harp did driven away the Evil Spirit from King Saul, and as the Wood which Moses cast into Marah, changed the bitterness of the Water into sweetness: so though the righteous be environed and encompassed with a thousand bitter afflictions in this life,
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because they know that a time shall come, when the Saints that are now eclipsed by the shadow of aduersitie shall shine like the Sunne and the Starres of the Firmament, and they that now weare Sackcloth, with Dauid; hairecloth with Eliah; and garments of Camels hair with Iohn Baptist, shall be cloathed with long white robes, made white in the bloud of the Lambe. Secondly,
Because they know that a time shall come, when the Saints that Are now eclipsed by the shadow of adversity shall shine like the Sun and the Stars of the Firmament, and they that now wear sackcloth, with David; haircloth with Elijah; and garments of Camels hair with John Baptist, shall be clothed with long white robes, made white in the blood of the Lamb. Secondly,
so euen the very thought of heauenly ioy stirres vp the mindes and the hearts of the Righteous, to fight a good fight, to runne a good race, and to offer violence to the Kingdome of heauen, by taking paines to heare Gods word preached in season, and out of season, by praying continually, by beating downe the flesh and keeping it in subiection by Fasting and Abstinence, by sweating blood and water,
so even the very Thought of heavenly joy stirs up the minds and the hearts of the Righteous, to fight a good fight, to run a good raze, and to offer violence to the Kingdom of heaven, by taking pains to hear God's word preached in season, and out of season, by praying continually, by beating down the Flesh and keeping it in subjection by Fasting and Abstinence, by sweating blood and water,
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the barrennesse of the Wildernesse would haue broken the hearts of the people of Israel: our life is a pilgrimage, and the World is a Wildernesse, through it the way to the land of Promise is straite and hard to find.
the Barrenness of the Wilderness would have broken the hearts of the people of Israel: our life is a pilgrimage, and the World is a Wilderness, through it the Way to the land of Promise is strait and hard to find.
Is not this enough to daunt and dismay a Passenger? but hope of beeing at the last within the gates of the holy City, cheares vp the Christian pilgrime, & armes him with patience against all dangers; and hope once to bee separated from the societie of dogges, causeth him to thinke Christs yoke sweet,
Is not this enough to daunt and dismay a Passenger? but hope of being At the last within the gates of the holy city, cheers up the Christian pilgrim, & arms him with patience against all dangers; and hope once to be separated from the society of Dogs, Causes him to think Christ yoke sweet,
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These words are, that fierie streame issuing out of the throne of God, by the violent current whereof, the Wicked like the Swine of the Gergesens, shall be carried headlong into the Lake that burneth with fire and brimstone.
These words Are, that fiery stream issuing out of the throne of God, by the violent current whereof, the Wicked like the Swine of the Gergesens, shall be carried headlong into the Lake that burns with fire and brimstone.
Three words, Mene, Tekel, and Vpharsin, written vpon the plaster of the wall in Belshazzers Palace, foretold the ruine of himselfe, and his whole Monarchie;
Three words, Mean, Tekel, and Upharsin, written upon the plaster of the wall in Belshazzar's Palace, foretold the ruin of himself, and his Whole Monarchy;
but here in this Scripture, one word, NONLATINALPHABET, Without, supplies the place of these three: the interpretation of Mene, is, God hath numbred thy Kingdome, & finished it:
but Here in this Scripture, one word,, Without, supplies the place of these three: the Interpretation of Mene, is, God hath numbered thy Kingdom, & finished it:
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All these significations, are included in this one word, Without; First, Without shall be dogges, that is, the Kingdom of the Wicked shal then be at an end,
All these significations, Are included in this one word, Without; First, Without shall be Dogs, that is, the Kingdom of the Wicked shall then be At an end,
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for the years of their raigne is expired when Christ comes to iudgement. Secondly, Without shall be dogges; that is, God will exercise vpon them iudgement in measure, and iustice in waight.
for the Years of their Reign is expired when christ comes to judgement. Secondly, Without shall be Dogs; that is, God will exercise upon them judgement in measure, and Justice in weight.
Surely I will goe downe (Scheolah) into the graue vnto my sonne, mourning: sometimes metaphorically, it is put for the aduersitses and afflictions of this life:
Surely I will go down (Scheolah) into the graven unto my son, mourning: sometime metaphorically, it is put for the aduersitses and afflictions of this life:
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Sometimes it signifies Eternall destruction, and the real and certain place of the Damned: and so it is to bee vnderstood in those Texts of Scripture aboue named.
Sometime it signifies Eternal destruction, and the real and certain place of the Damned: and so it is to be understood in those Texts of Scripture above nam.
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Therefore in the former speech (Vt oues lischeol deponuntur mors illos depascis) (Like sheepe they lie in hell, death deuoureth them.) The spirit of God doth plainly describe hell to be a reall place,
Therefore in the former speech (Vt oues lischeol deponuntur mors Illos depascis) (Like sheep they lie in hell, death devoureth them.) The Spirit of God does plainly describe hell to be a real place,
and the Receptacle of Reprobates. Also whereas it is said, that they which perished in the gaine-saying of Corah, went downe quicke into hell: Here-out we may gather, not onely that there is such a certaine place;
and the Receptacle of Reprobates. Also whereas it is said, that they which perished in the gainsaying of Corah, went down quick into hell: Hereout we may gather, not only that there is such a certain place;
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Who will denie that a Body can be but in a place? Seeing then that the Resurrection shall be both of Body and Soule, as well for the Reprobate as the Elect; and that the one sort of them must enter into a Kingdome prepared for them from the foundations of the world, and the other into eternall fire which is prepared for the Deuill and his angels:
Who will deny that a Body can be but in a place? Seeing then that the Resurrection shall be both of Body and Soul, as well for the Reprobate as the Elect; and that the one sort of them must enter into a Kingdom prepared for them from the foundations of the world, and the other into Eternal fire which is prepared for the devil and his Angels:
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if it were so, why should there be any generall Iudgement? for in this Life the Elect enjoy Gods gracious aspect, which is Heauen vpon Earth, and the Reprobates are depriued of it, which is a kinde of Hell. This I confesse is a heauen, and a hell for the Soule, but take away that Place which is called Coelum Coelorum, the heauuen of heauens; and that Dungeon which is named Tenebrae exteriores, vtter Darknesse, and how shall the bodies of the Righteous shine as the brightnesse of the Firmament;
if it were so, why should there be any general Judgement? for in this Life the Elect enjoy God's gracious aspect, which is Heaven upon Earth, and the Reprobates Are deprived of it, which is a kind of Hell. This I confess is a heaven, and a hell for the Soul, but take away that Place which is called Coelum Coelorum, the heauuen of heavens; and that Dungeon which is nam Tenebrae exteriores, utter Darkness, and how shall the bodies of the Righteous shine as the brightness of the Firmament;
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As God hath ordained some to be Vessels of honour, some of dishonour: so hath hee prepared two seuerall places for them, heauen and hell; the one aboue, the other beneath: betwixt which there is a great gulfe, so that they which would goe from heauen to hell cannot,
As God hath ordained Some to be Vessels of honour, Some of dishonour: so hath he prepared two several places for them, heaven and hell; the one above, the other beneath: betwixt which there is a great gulf, so that they which would go from heaven to hell cannot,
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That there shall be a Corporall Ascension, and Descension into two distinct places, Eliah and Corah, are two figures; Eliah went vp by a whirle-wind into heauen, carried in a fiery Chariot, drawne by horses of fire:
That there shall be a Corporal Ascension, and Descension into two distinct places, Elijah and Corah, Are two figures; Elijah went up by a whirlwind into heaven, carried in a fiery Chariot, drawn by Horses of fire:
and Corah and his companie went aliue into hell: neyther of these dyed, but were changed , (as the liuing shall be at the last day) in a moment, and in the twinckling of an eye:
and Corah and his company went alive into hell: neither of these died, but were changed, (as the living shall be At the last day) in a moment, and in the twinkling of an eye:
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and to informe vs that as there is a Place aboue, Heauen for the Elect; so there is a Place beneath, hell, for the Reprobates. Here shall Dogges endure paines most bitter and eternall; namely, a fire vnquenchable, and a worme that shall neuer cease gnawing:
and to inform us that as there is a Place above, Heaven for the Elect; so there is a Place beneath, hell, for the Reprobates. Here shall Dogs endure pains most bitter and Eternal; namely, a fire unquenchable, and a worm that shall never cease gnawing:
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of this Fire the Body shall be the Fewell; and to this Worme, the Soule shall be food. Seeing then that there shall be a Separation, a within and a without; and that there is a heauen and a hell; Ioy eternall,
of this Fire the Body shall be the Fuel; and to this Worm, the Soul shall be food. Seeing then that there shall be a Separation, a within and a without; and that there is a heaven and a hell; Joy Eternal,
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namely to preserue a man from lightning, from the Pestilence, and to procure sleepe: such like is the Remembrance of hell, in that it is an Antidote against the poyson of sinne, it saues the soule from that furnace of fire, where there is nothing but weeping and gnashing of teeth,
namely to preserve a man from lightning, from the Pestilence, and to procure sleep: such like is the Remembrance of hell, in that it is an Antidote against the poison of sin, it saves the soul from that furnace of fire, where there is nothing but weeping and gnashing of teeth,
because hee that euer thinkes of Hell, will be afraid to commit sinne, this Memento doth disburden the Conscience of all internall horrour and Anguish; which like Saules euill Spirit doe euer haunt the guiltie minde,
Because he that ever thinks of Hell, will be afraid to commit sin, this Memento does disburden the Conscience of all internal horror and Anguish; which like Saul's evil Spirit do ever haunt the guilty mind,
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