Death's summons, and the saints duty Laid forth first summarily in a sermon on 2. King. 20.1. in the cathedrall of St Peter in Exeter, Ianu. 24. 1638. at the solemne funerall of a well-deserving citizen. Since somewhat enlarged for the common good, by William Sclater, Master of Arts, late fellow of Kings Colledge in Cambridge, now a preacher of Gods Word in the city of Exeter.
MY Text, yee see, is Verbum diei in die suo, much like to King Salomons apple of gold in his picture of silver, a word spoken in due season: and as that golden apple artificially set within that hollow silver globe,
MY Text, ye see, is Verbum Die in die Sue, much like to King Solomon's apple of gold in his picture of silver, a word spoken in due season: and as that golden apple artificially Set within that hollow silver Globe,
when placed against the orient brightnes of the Sun, did thorow that chrystall glasse fastened in the globe before it, attract beholders delightsomely to view the beautie, and the splendor of it;
when placed against the orient brightness of the Sun, did thorough that crystal glass fastened in the Globe before it, attract beholders delightsomely to view the beauty, and the splendour of it;
or the danger of that disease, it was mortall and deadly, aegrotavit (lethalitèr) he was sick unto death. 4 Of the time when, in diebus illis, in those dayes:
or the danger of that disease, it was Mortal and deadly, aegrotavit (lethalitèr) he was sick unto death. 4 Of the time when, in diebus illis, in those days:
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in a manner without stay, leaping: and for that they be so many in number, I shall doe as your Lapidaries of rich jewels are wont, only shew them to you in a glance,
in a manner without stay, leaping: and for that they be so many in number, I shall do as your Lapidaries of rich Jewels Are wont, only show them to you in a glance,
and of his pietie and goodnesse, 2 King. 18.3, 5. He did all that which was right in the sight of the Lord, according to all that David his father did, he clave to the Lord,
and of his piety and Goodness, 2 King. 18.3, 5. He did all that which was right in the sighed of the Lord, according to all that David his father did, he clave to the Lord,
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besides, we have a set commendation of him in Syracides, Ecclus. 48.17. Yet neither could the glittering of his Diadem, or the wealth in all his store-houses,
beside, we have a Set commendation of him in Syracides, Ecclus 48.17. Yet neither could the glittering of his Diadem, or the wealth in all his storehouses,
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as the Beaver, to preserve his life, bites off his cods and leaves them as the prey to them that chase him) as Death, I say, is unto Nature, NONLATINALPHABET, the King of feares,
as the Beaver, to preserve his life, bites off his cods and leaves them as the prey to them that chase him) as Death, I say, is unto Nature,, the King of fears,
even (there) all crowns are cast before the Throne of God, Apoc. 4.10. how much more must they be so here below? therefore it is added in the Psalme, that they shall (die) like men:
even (there) all crowns Are cast before the Throne of God, Apocalypse 4.10. how much more must they be so Here below? Therefore it is added in the Psalm, that they shall (die) like men:
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indeed it is true, as Agapetus told the great Justinian, that NONLATINALPHABET, in the right and eminencie of dignitie they resemble God, being clad (to borrow Davids phrase) with majestie and honour,
indeed it is true, as Agapetus told the great Justinian, that, in the right and eminency of dignity they resemble God, being clad (to borrow Davids phrase) with majesty and honour,
Be yee in your vain imagination as teeth, that dwell in the mouth of eminence, grinding the faces of the poore thereby, thunder in your words, lightening in your looks;
Be ye in your vain imagination as teeth, that dwell in the Mouth of eminence, grinding the faces of the poor thereby, thunder in your words, lightning in your looks;
tis not Belshazzar's greatnesse, that can keepe him from, or rid him of a fit of trembling, where once the handwriting on the wall had startled him amidst his cups;
this not Belshazzar's greatness, that can keep him from, or rid him of a fit of trembling, where once the handwriting on the wall had startled him amid his cups;
who shall, when installed to his spirituall throne and Kingdome, crush and shiver into nothing all the foure great monarchies of the world, Assyrian, Persian, Graecian, Roman, and make all Kings and nations of the earth,
who shall, when installed to his spiritual throne and Kingdom, crush and shiver into nothing all the foure great monarchies of the world, assyrian, Persian, Grecian, Roman, and make all Kings and Nations of the earth,
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as the Magi of East did at his birth in Bethlem, bring presents to him and to bow before him, that is, he shall make all scepters in the world to stoop to his one Scepter of the Gospell, in token of submission, homage and obedience, in like sort shall all potency and greatnesse under heaven be forced at last to yeeld to those his instruments of subjugation, either sicknesse, or death, or both:
as the Magi of East did At his birth in Bethlehem, bring presents to him and to bow before him, that is, he shall make all sceptres in the world to stoop to his one Sceptre of the Gospel, in token of submission, homage and Obedience, in like sort shall all potency and greatness under heaven be forced At last to yield to those his Instruments of subjugation, either sickness, or death, or both:
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though sometimes they might seem sick, to be weak and languish, as the Angel of the Church in Sardis had, in regard of use & exercise, his graces almost ready for to dye within him;
though sometime they might seem sick, to be weak and languish, as the Angel of the Church in Sardis had, in regard of use & exercise, his graces almost ready for to die within him;
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yet his (body) that was, as the Tabernacle of testimony, with imbroyderies and works of divers colours, adorned with those eximious ornaments of grace (that) must stoope, not unto sicknes only, but to death:
yet his (body) that was, as the Tabernacle of testimony, with embroideries and works of diverse colours, adorned with those eximious Ornament of grace (that) must stoop, not unto sickness only, but to death:
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and by what we can discerne without, we can descry no sure judgement of their mutuall future blisse or woe Eccles. 9.1. These outward things, sayth Solomon, come a like to all, though it be true not to all a like;
and by what we can discern without, we can descry no sure judgement of their mutual future bliss or woe Eccles. 9.1. These outward things, say Solomon, come a like to all, though it be true not to all a like;
then we shall soon subscribe to that etymology of Christianus, to be quasi Crucianus, to come from Crux, as well as Christus the Hebrew letter η (tau) in the figure of the Crosse was that which Ezekiel with his pen and inkhorn (marked) the chosen peeces of election under the old law, with Ezek. 9.4. and old Jacob when on his death-bed he blessed the sons of Joseph, Manasses and Ephraim, Gen. 48.13.14. is noted by Gods spirit to have (crossed) his hands of purpose, thereby to note, say some, that either all blessings of this life have their mixture in them of sure crosses;
then we shall soon subscribe to that etymology of Christian, to be quasi Crucianus, to come from Crux, as well as Christus the Hebrew Letter η (tau) in the figure of the Cross was that which Ezekielem with his pen and inkhorn (marked) the chosen Pieces of election under the old law, with Ezekiel 9.4. and old Jacob when on his deathbed he blessed the Sons of Joseph, Manasses and Ephraim, Gen. 48.13.14. is noted by God's Spirit to have (crossed) his hands of purpose, thereby to note, say Some, that either all blessings of this life have their mixture in them of sure Crosses;
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for it is only the blood of his crosse that made heaven at peace with man, Col. 1.20. all the partriarchs of the first Testament had therefore their share therein;
for it is only the blood of his cross that made heaven At peace with man, Col. 1.20. all the patriarchs of the First Testament had Therefore their share therein;
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and for us Christians now, who sees not the blessing of the new Testament to consist almost in crosses? which yet carrieth the greater benediction and the clearer Revelation of Gods favor;
and for us Christians now, who sees not the blessing of the new Testament to consist almost in Crosses? which yet Carrieth the greater benediction and the clearer Revelation of God's favour;
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for which cause we see it's set before the Alphabet of our little ones, and we receive it as the badge of of our enstalment into the Church of Christ at our Baptisme, in loco pudoris, in our foreheads, to denote our unashamednesse of the master we fight for:
for which cause we see it's Set before the Alphabet of our little ones, and we receive it as the badge of of our enstalment into the Church of christ At our Baptism, in loco pudoris, in our foreheads, to denote our unashamednesse of the master we fight for:
to which a man, sayth Job is born as naturally sparks, by reason of their innate levity, fly upwards, every man living being like to Rachel 's younger sonne, born a Ben-oni, a sonne of sorrow:
to which a man, say Job is born as naturally sparks, by reason of their innate levity, fly upward, every man living being like to Rachel is younger son, born a Ben-oni, a son of sorrow:
who hath indeed promised us a Kingdome, but yet hath tyed the enjoying of it, to the unavoydable condition of our first suffering with him in this life;
who hath indeed promised us a Kingdom, but yet hath tied the enjoying of it, to the unavoidable condition of our First suffering with him in this life;
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and of an honicombe, to wit, by way of dispensation & indulgency, (condescending herein to the weakenesse of his disciples fayth) though not of indigency & want, as the Schoole distinguisheth:
and of an honicombe, to wit, by Way of Dispensation & indulgency, (condescending herein to the weakness of his Disciples faith) though not of indigency & want, as the School Distinguisheth:
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It's worth our notice, in what phrase of speech, our Saviour puts the question to the sons of Zebede, that were it seems, of somewhat a climbing Spirit,
It's worth our notice, in what phrase of speech, our Saviour puts the question to the Sons of Zebedee, that were it seems, of somewhat a climbing Spirit,
and looked more for that time being, after their temporall advancement in Christ's outward Kingdome, (which their weake mother fancied too much) then otherwise;
and looked more for that time being, After their temporal advancement in Christ's outward Kingdom, (which their weak mother fancied too much) then otherwise;
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are yee able to be (baptised with the baptisme, that I am baptised with? what Baptisme is this, that our Savior here speaks off? Surely, its neither fluminis nor flaminis, that of water, nor that of the Spirit;
Are ye able to be (baptised with the Baptism, that I am baptised with? what Baptism is this, that our Saviour Here speaks off? Surely, its neither fluminis nor Flaminis, that of water, nor that of the Spirit;
but sanguinis, of blood, of affliction and persecution in this world, therfore Christ's garments are said to be dyed from Bozra, that is, in Tribulatione, (as Philo Judaeus interprets) and to be red,
but Blood, of blood, of affliction and persecution in this world, Therefore Christ's garments Are said to be died from Bozrah, that is, in Tribulation, (as Philo Judaeus interprets) and to be read,
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For this cause, all Church story shewes us, that the blood of persecution hath alwayes kept running in the veines of the Church of Christ, from it's first foundation;
For this cause, all Church story shows us, that the blood of persecution hath always kept running in the Veins of the Church of christ, from it's First Foundation;
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To shut up this point, (for how easy were it to be infinite this way?) St. Peter hath resembled the Church of Christ unto living stones, which lying here rough in the quarry of this lower world, must first be hewen by affliction, squared by repentance, cemented by love,
To shut up this point, (for how easy were it to be infinite this Way?) Saint Peter hath resembled the Church of christ unto living stones, which lying Here rough in the quarry of this lower world, must First be hewn by affliction, squared by Repentance, cemented by love,
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Wherefore, let it no way trouble us, though our garments here, like those of the Kings daughter, in the Psalme, be of needle worke, that is, (prickly) by affliction,
Wherefore, let it no Way trouble us, though our garments Here, like those of the Kings daughter, in the Psalm, be of needle work, that is, (prickly) by affliction,
All this layd together, makes me admire how so great a Scholar, as the Roman Champion Bellarmine was, should in this particular point so play the part of an ill Rhetorician (who is wont to place some of his strongest arguments in the close of his speech) as to set this note (last) after a large catalogue before,
All this laid together, makes me admire how so great a Scholar, as the Roman Champion Bellarmine was, should in this particular point so play the part of an ill Rhetorician (who is wont to place Some of his Strongest Arguments in the close of his speech) as to Set this note (last) After a large catalogue before,
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] And thus we read even of this very good King Hezekiah, 2 Chro. 32.31. that God left him, though a deare Saint, by a spirituall desertion to himselfe, for some time, to (know) what was in his heart:
] And thus we read even of this very good King Hezekiah, 2 Chro 32.31. that God left him, though a deer Saint, by a spiritual desertion to himself, for Some time, to (know) what was in his heart:
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that is, sayth Austin, not that God meant hereby to informe himselfe (for all things lye open and naked to the eyes of him, ( Heb. 4.13.) but to make Hezekiah know, that there was in his heart corruption enough, which like a Jebusite in Canaan ('tis Saint Bernards comparison) was not as yet wholly expelled from his inward coasts.
that is, say Austin, not that God meant hereby to inform himself (for all things lie open and naked to the eyes of him, (Hebrew 4.13.) but to make Hezekiah know, that there was in his heart corruption enough, which like a Jebusite in Canaan (it's Saint Bernards comparison) was not as yet wholly expelled from his inward coasts.
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in these crimson-coloured dayes, your zealous Saints would so far strive, as 'twere to suffer, that no voyce was oftner heard then this, Sum & ego Christianus, And I am also a Christian;
in these crimson-coloured days, your zealous Saints would so Far strive, as 'twere to suffer, that no voice was oftener herd then this, Sum & ego Christian, And I am also a Christian;
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so had they then (to borrow Jeremies expression) engaged their hearts to approach unto the Lord, that they would resist iniquity, even unto the shedding of their blood.
so had they then (to borrow Jeremies expression) engaged their hearts to approach unto the Lord, that they would resist iniquity, even unto the shedding of their blood.
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so I find that Constantine the great commanded it, (instead of his wonted Labarum, richly decked with pretious Diamonds,) to be carried before his souldiers;
so I find that Constantine the great commanded it, (instead of his wonted Labarum, richly decked with precious Diamonds,) to be carried before his Soldiers;
as if, with the blessed Paul, he had gloryed in nought else, save in the crosse of our Lord Jesus Christ. All these Saints well knew, that this was the way to glory:
as if, with the blessed Paul, he had gloried in nought Else, save in the cross of our Lord jesus christ. All these Saints well knew, that this was the Way to glory:
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so must we have our Hexameron of labor and enduring, before we may expect our Sabbatisme and eternall rest with Christ: But when we have thus suffered first, we may assure our selves of no lesse Crown,
so must we have our Hexameron of labour and enduring, before we may expect our Sabbatism and Eternal rest with christ: But when we have thus suffered First, we may assure our selves of no less Crown,
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then of a Kingdome in eternall glory, 2 Tim. 2.12. we see there is but a letters difference, nay but an aspiration, between onerari, & honorari, and the same word in Hebrew signifyeth both a burthen and blisse;
then of a Kingdom in Eternal glory, 2 Tim. 2.12. we see there is but a letters difference, nay but an aspiration, between onerari, & honorari, and the same word in Hebrew signifieth both a burden and bliss;
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and surely, that I may conclude this point, the more we suffer for righteousnesse sake (for 'tis the cause, not the smart that makes the Martyr) the ampler will be our glory;
and surely, that I may conclude this point, the more we suffer for righteousness sake (for it's the cause, not the smart that makes the Martyr) the ampler will be our glory;
yea, doe keep within them more true peace of soule, then all the barren and unsavory trees of wickednes, in their full flowers and blossomes can yeeld out, being beaten and scourged with a cursed conscience:
yea, do keep within them more true peace of soul, then all the barren and unsavoury trees of wickedness, in their full flowers and blossoms can yield out, being beaten and scourged with a cursed conscience:
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In a word, our light affliction, which is but for a moment, worketh for us a farre more exceeding and eternall weight of glory, 2 Cor. 4.17. yea, the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.18.
In a word, our Light affliction, which is but for a moment, works for us a Far more exceeding and Eternal weight of glory, 2 Cor. 4.17. yea, the sufferings of this present time Are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.18.
else where, styling it the consuming evill, Deut. 28.21, 22. that on a sudden, flying night and day, (as an arrow of Gods own quiver) maketh desolate houses, Cities, Countries,
Else where, styling it the consuming evil, Deuteronomy 28.21, 22. that on a sudden, flying night and day, (as an arrow of God's own quiver) makes desolate houses, Cities, Countries,
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where the Lord threatens his owne people, that if they fayle in their obedience and observance of what was commanded, touching the feare of Gods dreadfull and glorious name, The Lord thy God, then would the Lord make even their plagues wonderfull,
where the Lord threatens his own people, that if they fail in their Obedience and observance of what was commanded, touching the Fear of God's dreadful and glorious name, The Lord thy God, then would the Lord make even their plagues wonderful,
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if Gods people will escape the plagues of Babylon, they must forsake her sins, else there can be no hope to escape like punishments with her, though a monstrous strumpet:
if God's people will escape the plagues of Babylon, they must forsake her Sins, Else there can be no hope to escape like punishments with her, though a monstrous strumpet:
It fals out often too, when they grow too wanton with Gods favors and indulgence, flattering themselves with this, that God will not destroy the righteous with the wicked;
It falls out often too, when they grow too wanton with God's favors and indulgence, flattering themselves with this, that God will not destroy the righteous with the wicked;
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but God forbid c the Soules of all that fell in the wildernesse, by the plague, should be judged to miscary, Heb. 3.17. so far as the (body) and the (outward) man, these temporall calamities come alike to all, saith Salomon, Eccles. 9.1. and who art thou that judgest? The better use hereof is this;
but God forbid c the Souls of all that fell in the Wilderness, by the plague, should be judged to miscarry, Hebrew 3.17. so Far as the (body) and the (outward) man, these temporal calamities come alike to all, Says Solomon, Eccles. 9.1. and who art thou that Judges? The better use hereof is this;
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oh, what shall the end be of them that obey not the Gospell of God? and if the righteous themselves (scarcely) be saved, where shall the ungodly and the sinner appeare? And if God be thus terrible in the assembly even of his owne deare Saints,
o, what shall the end be of them that obey not the Gospel of God? and if the righteous themselves (scarcely) be saved, where shall the ungodly and the sinner appear? And if God be thus terrible in the assembly even of his own deer Saints,
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the one to be a sin (not) unto death, and the other to be a sin (unto) death, 1 Joh. 5.16. our Saviour tels us of a (sicknesse) also, such was that of Lazarus, NONLATINALPHABET, which was not unto death, Joh. 11.4.
the one to be a since (not) unto death, and the other to be a since (unto) death, 1 John 5.16. our Saviour tells us of a (sickness) also, such was that of Lazarus,, which was not unto death, John 11.4.
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our Prophet tels us, that Gods owne redeemed ones are emplunged into sorrow, and that sorrow seconded with deep (sighings), Isa. 35.10. David is full of such expressions as these, the sorrowes of (death) compassed me;
our Prophet tells us, that God's own redeemed ones Are emplunged into sorrow, and that sorrow seconded with deep (sighings), Isaiah 35.10. David is full of such expressions as these, the sorrows of (death) compassed me;
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but it is used also for that Hell of the damned too, as Psal. 9.17. and then the meaning is, that to his sense, his sorrowes had a correspondency with the very torments of the damned there; so again, Psal. 118.18.
but it is used also for that Hell of the damned too, as Psalm 9.17. and then the meaning is, that to his sense, his sorrows had a correspondency with the very torments of the damned there; so again, Psalm 118.18.
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though he were not wholly given over unto actuall death, yet the Lord had chastened him so sore, that he was NONLATINALPHABET, Vers. 5. so penn'd up in a strait place, that as S. Paul in Macedonia, his flesh it had no rest at all,
though he were not wholly given over unto actual death, yet the Lord had chastened him so soar, that he was, Vers. 5. so penned up in a strait place, that as S. Paul in Macedonia, his Flesh it had no rest At all,
without were fightings, in regard of adversaries abroad, as Shimei, Doeg, the jeering drunkards, and the rest of such sons of Belial; within were feares, in regard of present sense of guilt, through want of evidence,
without were fightings, in regard of Adversaries abroad, as Shimei, Doeg, the jeering drunkards, and the rest of such Sons of Belial; within were fears, in regard of present sense of guilt, through want of evidence,
in like sort it fared also once with holy Job, (that peerlesse man for piety upon all the earth, by Gods owne testimoniall of him, Job 1.8.) yet so far had the venome of Gods arrows drank up his spirits within him,
in like sort it fared also once with holy Job, (that peerless man for piety upon all the earth, by God's own testimonial of him, Job 1.8.) yet so Far had the venom of God's arrows drank up his spirits within him,
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so to write bitter things against him, that in his owne present apprehension, God meant outright to (kill) him, Job 13.15. David againe, Psal. 39.10. O Lord, remove thy stroake away from me, for I am (consumed) by the blow of thine hand;
so to write bitter things against him, that in his own present apprehension, God meant outright to (kill) him, Job 13.15. David again, Psalm 39.10. O Lord, remove thy stroke away from me, for I am (consumed) by the blow of thine hand;
the like to which we read of Paul and Sylas, Act. 16.23, 24. and to what exigents were the Israelites then brought, think we? when the red sea roared before them,
the like to which we read of Paul and Silas, Act. 16.23, 24. and to what exigents were the Israelites then brought, think we? when the read sea roared before them,
And wherefore is all this? but, as in the first place, to make the Lords owne power in their deliverance from such deep straights, more glorious, according as the Hebrew proverb hath it, Cùm duplicantur lateres, venit Moses, God sent a Moses to deliver Israel, when the bricks were doubled:
And Wherefore is all this? but, as in the First place, to make the lords own power in their deliverance from such deep straights, more glorious, according as the Hebrew proverb hath it, Cùm duplicantur lateres, venit Moses, God sent a Moses to deliver Israel, when the bricks were doubled:
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God hath promised to be a present help in the needfull time of trouble, Psal. 59.16. but this is on condition of our early calling on him, and timely, speedy seeking to him in that same day of trouble, Ps. 50.16. Hos. 5.15. This done, the cloud is againe withdrawn, and with it, their sins and guilt doe all vanish from Gods sight:
God hath promised to be a present help in the needful time of trouble, Psalm 59.16. but this is on condition of our early calling on him, and timely, speedy seeking to him in that same day of trouble, Ps. 50.16. Hos. 5.15. This done, the cloud is again withdrawn, and with it, their Sins and guilt do all vanish from God's sighed:
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Thus David praying, he was enlarged from his straights, Psal. 118.5. Jonah, from out of the very belly of Hell, kept calling still on God, and so was vomited alive againe:
Thus David praying, he was enlarged from his straights, Psalm 118.5. Jonah, from out of the very belly of Hell, kept calling still on God, and so was vomited alive again:
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all I adde more of this particular, is only that advise of our Saviour, or another occasion, to that young, man, in the Gospell, NONLATINALPHABET, every one of you that in this great audience can hear my voice, this day, go every one of you, and do so likewise.
all I add more of this particular, is only that Advice of our Saviour, or Another occasion, to that young, man, in the Gospel,, every one of you that in this great audience can hear my voice, this day, go every one of you, and do so likewise.
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there is yet one circumstance behinde more, in this my first generall part, and that is the time, when all this fell out, in diebus illis, In those dayes: of which shortly:
there is yet one circumstance behind more, in this my First general part, and that is the time, when all this fell out, in diebus illis, In those days: of which shortly:
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what were [ those dayes ] here by Gods spirit so precisely noted, as the set time of Hezekiahs sicknesse? If we reflect a little on the former chapter, we shall find it to be then when God had given him a rescue extraordinary, sending his Angell to smite the mighty army of Sennacherib, that proud Assyrian, with a sudden overthrow and by returning backe those poysoned arrows,
what were [ those days ] Here by God's Spirit so precisely noted, as the Set time of Hezekiah's sickness? If we reflect a little on the former chapter, we shall find it to be then when God had given him a rescue extraordinary, sending his Angel to smite the mighty army of Sennacherib, that proud assyrian, with a sudden overthrow and by returning back those poisoned arrows,
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our note from hence me thinkes is fluent, viz. That even after the latest experience of Gods rarest outward favors, his servants sometimes taste of sore afflictions;
our note from hence me thinks is fluent, viz. That even After the latest experience of God's Rarest outward favors, his Servants sometime taste of soar afflictions;
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besides variety of experience herein dayly, the point is cleare (to seeke no farther) from the example of Abraham, the father, that is, the pattern of our faith, by doing of whose works, we may hope to rest, one day, sweetly in his bosome;
beside variety of experience herein daily, the point is clear (to seek no farther) from the Exampl of Abraham, the father, that is, the pattern of our faith, by doing of whose works, we may hope to rest, one day, sweetly in his bosom;
and (by) him to blesse all nations of the earth, and from him to have an issue like the stars, innumerable for multitude, Gen. 18. yet [ after all these things ] notwithstanding, God tempted him to sacrifice this his only son upon an altar, verse 2. surely it's true, in the middest of strongest confidence we may not promise our selves an utter immunity,
and (by) him to bless all Nations of the earth, and from him to have an issue like the Stars, innumerable for multitude, Gen. 18. yet [ After all these things ] notwithstanding, God tempted him to sacrifice this his only son upon an altar, verse 2. surely it's true, in the midst of Strongest confidence we may not promise our selves an utter immunity,
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and withall, that he was able to encounter that temptation well enough, for he was strong in faith, saith Paul, Rom. 4.20. therefore God laid no more upon him, then he was well able to beare, 1 Cor. 10.13. but if some (sin) be noted, as the occasion, then 'tis for castigation of some particular delinquency seen in them:
and withal, that he was able to encounter that temptation well enough, for he was strong in faith, Says Paul, Rom. 4.20. Therefore God laid no more upon him, then he was well able to bear, 1 Cor. 10.13. but if Some (since) be noted, as the occasion, then it's for castigation of Some particular delinquency seen in them:
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and to teach them not to measure Gods eternall favor, by what appeareth from without, (that's no note Characteristicall of Gods love, eccles. 9.1. but rather by what comforts, and what future hopes he sheds into them by his spirit, from within;
and to teach them not to measure God's Eternal favour, by what appears from without, (that's no note Characteristical of God's love, eccles. 9.1. but rather by what comforts, and what future hope's he sheds into them by his Spirit, from within;
I cannot yet thus leave this circumstance, as Orpah did her mother-inlaw, in a kisse, but as Ruth to Naomi, cleave yet to it, Ruth. 1.14. one thing more then;
I cannot yet thus leave this circumstance, as Orpah did her mother-inlaw, in a kiss, but as Ruth to Naomi, cleave yet to it, Ruth. 1.14. one thing more then;
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this is cleare from Hezekiah, in my text, who upon recovery from this deadly sicknesse, is observed not to have rendred againe, according to the benefit done to him;
this is clear from Hezekiah, in my text, who upon recovery from this deadly sickness, is observed not to have rendered again, according to the benefit done to him;
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for his heart was lifted up, ( therefore) there was wrath againe upon him and his people, 2 Chron. 32.25. See also, Hos. 13.6, 7, &c. They were fitted, saith God, and lo!
for his heart was lifted up, (Therefore) there was wrath again upon him and his people, 2 Chronicles 32.25. See also, Hos. 13.6, 7, etc. They were fitted, Says God, and lo!
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what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for? did ever people, under Heaven, find choicer blessings from the Lord,
what Nation is there so great, who hath God so High unto them, as the Lord our God is in all things that we call upon him for? did ever people, under Heaven, find choicer blessings from the Lord,
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then we? who have long sate under our vines, and figtrees, and are become as 'twere, the Jewell set in the Ring of the whol world, enamelled with Halcyon peace, with more then Angelicall prerogatives in the Gospell, and the meanes of Grace;
then we? who have long sat under our vines, and figtrees, and Are become as 'twere, the Jewel Set in the Ring of the Whole world, enameled with Halcyon peace, with more then Angelical prerogatives in the Gospel, and the means of Grace;
so that the Lord may say to us, as of old to wanton Israel, Isa. 5.4. what could have been done more to my vineyard? but we are surely a perverse and a crooked generation;
so that the Lord may say to us, as of old to wanton Israel, Isaiah 5.4. what could have been done more to my vineyard? but we Are surely a perverse and a crooked generation;
and therefore I may well say as Moses, on like meditation, Deut. 32.6. Do we thus requite the Lord, ô foolish people and unwise? [ thus? ] how? or which way? surely this sacred aposiopesis involves more then can be expressed; (thus?) thus inexpressibly with ingratitude and impious disobedience? My deare brethren, what calamities the Lord hath up in store for us, we know not;
and Therefore I may well say as Moses, on like meditation, Deuteronomy 32.6. Do we thus requite the Lord, o foolish people and unwise? [ thus? ] how? or which Way? surely this sacred aposiopesis involves more then can be expressed; (thus?) thus inexpressibly with ingratitude and impious disobedience? My deer brothers, what calamities the Lord hath up in store for us, we know not;
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but he that sees not some in brewing for us, is blind, and he that sitteth not in secret ( sighing) and as those that had Gods marke upon their foreheads, in Ezekiel, crying for all the abominations, which are,
but he that sees not Some in brewing for us, is blind, and he that Sitteth not in secret (sighing) and as those that had God's mark upon their foreheads, in Ezekielem, crying for all the abominations, which Are,
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yea rather, as Jeremy expresseth it, do they not provoke themselves to the confusion of their owne faces? go to Shilo, view Thessalonica, Rome, Churches of Asia, &c. places where the Lord once set his name,
yea rather, as Jeremiah Expresses it, do they not provoke themselves to the confusion of their own faces? go to Shilo, view Thessalonica, Rome, Churches of Asia, etc. places where the Lord once Set his name,
yet for the unthankfulnesse, and impiety of the people, they are now become the sties of Antichrist, as the Augaean stables, and receptacles of cursed Mahomet;
yet for the unthankfulness, and impiety of the people, they Are now become the sties of Antichrist, as the Augean stables, and receptacles of cursed Mahomet;
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why combreth it the ground? and if God spared not these naturall branches, so dressed and pruned and fenced and watched, &c. be not so high-minded, but feare;
why cumbereth it the ground? and if God spared not these natural branches, so dressed and pruned and fenced and watched, etc. be not so High-minded, but Fear;
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surely, though they, of all men else, have least cause thus to rowle that loose and busie filme of flesh, that they carry about with them in their black mouths, towards us, who (though we will not wholly excuse our selves of our infirmities,
surely, though they, of all men Else, have lest cause thus to roll that lose and busy film of Flesh, that they carry about with them in their black mouths, towards us, who (though we will not wholly excuse our selves of our infirmities,
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as Jonathan arrows were to David, in the middest of danger, instead of watchwords to us, to avoyd the occasions of laying our selves justly open to so great a calumny, or danger:
as Johnathan arrows were to David, in the midst of danger, instead of watchwords to us, to avoid the occasions of laying our selves justly open to so great a calumny, or danger:
Hezekiah, yee have heard, though a great favorite of heaven, yet not rendring again to the Lord, according to the benefit done unto him, finds Gods displeasure in no low measure;
Hezekiah, ye have herd, though a great favourite of heaven, yet not rendering again to the Lord, according to the benefit done unto him, finds God's displeasure in no low measure;
as the master of the marriage-feast in Cana of Galile did his best wine, till my last discourse, that it may stay the freshest in your longest memories.
as the master of the Marriage-feast in Cana of Galilee did his best wine, till my last discourse, that it may stay the Freshest in your longest memories.
he carrieth in his Name [ Salvation of the Lord ] for so NONLATINALPHABET (Ischaiahu) from NONLATINALPHABET, Salus, & NONLATINALPHABET Dominus, doth signifie;
he Carrieth in his Name [ Salvation of the Lord ] for so (Ischaiahu) from, Salus, & Dominus, does signify;
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he is stiled by Nazianzene, NONLATINALPHABET NONLATINALPHABET, the elegant and the lofty Prophet; our Saviour was much taken with the reading of him, Luke 4.17. and the Eunuch of Aethiopia converted by his writings, Act. 8.28.
he is styled by Nazianzene,, the elegant and the lofty Prophet; our Saviour was much taken with the reading of him, Lycia 4.17. and the Eunuch of Ethiopia converted by his writings, Act. 8.28.
so every way accomplished for that service; he was both great and faithfull, able for parts, and true to his service; so we read, Pro. 14.35. The kings favor is toward a wise servant;
so every Way accomplished for that service; he was both great and faithful, able for parts, and true to his service; so we read, Pro 14.35. The Kings favour is towards a wise servant;
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and againe, Pro. 22, 29. Seest thou a man diligent in his businesse? he shall stand before kings, hee shall not stand before meane men, or, men of obscurity:
and again, Pro 22, 29. See thou a man diligent in his business? he shall stand before Kings, he shall not stand before mean men, or, men of obscurity:
only let me say in the expression of the Scripture, in another case, NONLATINALPHABET, Blessed are the eyes which see the (men) which wee see, in this regard, both in Church and State;
only let me say in the expression of the Scripture, in Another case,, Blessed Are the eyes which see the (men) which we see, in this regard, both in Church and State;
what were those Elders of the Church? No lay-presbytery I wis; (alas) for the new-fangled Geneva-device!) but presbyters in sacris; the publique Priests and Ministers of the Gospell:
what were those Elders of the Church? No lay-presbytery I wis; (alas) for the newfangled Geneva-device!) but presbyters in sacris; the public Priests and Ministers of the Gospel:
and informers? and in [ doubtfull matters ] to be their owne private interpreters? when such an one is one of a thousand, Job 33.29. enabled and prepared for thee, by the Lord himselfe, according to his function:
and informers? and in [ doubtful matters ] to be their own private Interpreters? when such an one is one of a thousand, Job 33.29. enabled and prepared for thee, by the Lord himself, according to his function:
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I am sure the power, to binde and loose the conscience, is (clave non errante) delegated only upon [ Us, ] Joh. 20.23. and [ We, ] not [ You ] have that word of Reconciliation, put into [ our ] mouths, whom the Lord sees faithfull:
I am sure the power, to bind and lose the conscience, is (clave non errante) delegated only upon [ Us, ] John 20.23. and [ We, ] not [ You ] have that word of Reconciliation, put into [ our ] mouths, whom the Lord sees faithful:
Thirdly, as Isaiah by name, and the Prophet by function, so also by pedegree, the son of Amos: This Prophet is said by learned men to have descended of the royall blood it selfe,
Thirdly, as Isaiah by name, and the Prophet by function, so also by pedigree, the son of Amos: This Prophet is said by learned men to have descended of the royal blood it self,
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& 22, 25. and therfore he sent so farre as Troas for his cloake, and gives a speciall charge concerning his parchments, 2 Tim. 4.13. for that, as S. Ambrose saith, these were left him by his progenitors as the badges and the evidences of his Roman freedom:
& 22, 25. and Therefore he sent so Far as Troas for his cloak, and gives a special charge Concerning his parchments, 2 Tim. 4.13. for that, as S. Ambrose Says, these were left him by his progenitors as the badges and the evidences of his Roman freedom:
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as S. Paul got by those priviledges more liberty to preach the gospell: confer 2 Cor. 11.22, &c. and againe 2 Cor. 12.11. though, when he reflected on himselfe personally, all that he said of himselfe was but NONLATINALPHABET, I am nothing;
as S. Paul god by those privileges more liberty to preach the gospel: confer 2 Cor. 11.22, etc. and again 2 Cor. 12.11. though, when he reflected on himself personally, all that he said of himself was but, I am nothing;
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yet when he saw the reputation of the gospell to lie at stake, through the vile disparagement both of person and parts, in his absence from the church of Corinth, by the vaunting high-flown false Apostles, who being well-spoken men,
yet when he saw the reputation of the gospel to lie At stake, through the vile disparagement both of person and parts, in his absence from the Church of Corinth, by the vaunting high-flown false Apostles, who being well-spoken men,
how it did no way disparage, rather much advance the honor of Isaiah, that though he were of royall blood, the sonne of Amos, yet was he withall a (Prophet);
how it did not Way disparage, rather much advance the honour of Isaiah, that though he were of royal blood, the son of Amos, yet was he withal a (Prophet);
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can it be a dishonor to enjoy the Title of our Lord Christ himselfe? to be instrumentall Saviors of his people? see moreover, ye are Stewards of Gods heavenly Mysteries;
can it be a dishonour to enjoy the Title of our Lord christ himself? to be instrumental Saviors of his people? see moreover, you Are Stewards of God's heavenly Mysteres;
clavigeri coeli; yea God's own Secret, if we feare him truly, shall be with us; yea more yet, in this we doe out goe the very Angels themselves in honour;
clavigeri coeli; yea God's own Secret, if we Fear him truly, shall be with us; yea more yet, in this we do out go the very Angels themselves in honour;
for, to which of the Angels said he at any time, Whose sins ye remit, they are remitted? but unto (us ) he hath given that great and most mellifluous word of Reconciliation: Oh dignity incomparable!
for, to which of the Angels said he At any time, Whose Sins the remit, they Are remitted? but unto (us) he hath given that great and most mellifluous word of Reconciliation: O dignity incomparable!
how should this one meditation, my worthy Brethren, solace our hearts, and cheere up our spirits, under those outward abasures and undervaluings, that we somtimes meet with from your carnall & besotted worldlings? who know no more then swine, to value the pearles of heaven;
how should this one meditation, my worthy Brothers, solace our hearts, and cheer up our spirits, under those outward abasures and undervaluings, that we sometimes meet with from your carnal & besotted worldlings? who know no more then Swine, to valve the Pearls of heaven;
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yee see how I may say as Paul doth of his letter written to his Galatians, cap. 6.11. this subject is very large, and not only time, but copiousnesse of matter overwhelmes me.
ye see how I may say as Paul does of his Letter written to his Galatians, cap. 6.11. this Subject is very large, and not only time, but copiousness of matter overwhelms me.
and that betimes too, e're the evill spread too farre, that he might lift up his Prayer for him, 2 King 19.2, 3, 4. a point this is, that merits your best notice,
and that betimes too, ever the evil spread too Far, that he might lift up his Prayer for him, 2 King 19.2, 3, 4. a point this is, that merits your best notice,
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who knows what disadvantage to your selves? what discomfort to your selves, and others standing by you, this delay may breed? Well, the Prophet is come;
who knows what disadvantage to your selves? what discomfort to your selves, and Others standing by you, this Delay may breed? Well, the Prophet is come;
This part I called, in my division, the good Prophets employment; which stood in the delivery of his message to the King; and therefore it is described,
This part I called, in my division, the good prophets employment; which stood in the delivery of his message to the King; and Therefore it is described,
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and this three wayes. 1. NONLATINALPHABET, Positively, Thou shalt dye. 2. NONLATINALPHABET, Negatively, and not live. 3. NONLATINALPHABET, by Exhortation, Set thine house in order.
and this three ways. 1., Positively, Thou shalt die. 2., Negatively, and not live. 3., by Exhortation, Set thine house in order.
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and of an whore the Lord professeth to abhorre alike) would not himselfe suffer his sick Patient, wanting comfort, to miscarry by his wilfull silence, or neglect:
and of an whore the Lord Professes to abhor alike) would not himself suffer his sick Patient, wanting Comfort, to miscarry by his wilful silence, or neglect:
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and then of [ cloven ] tongues, that they might rightly divide, and as it were cleave out of the whole lumpe and precious masse of the Word of God, to every one his proper portion, milke to whom milke,
and then of [ cloven ] tongues, that they might rightly divide, and as it were cleave out of the Whole lump and precious mass of the Word of God, to every one his proper portion, milk to whom milk,
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rather, I think, where the counsell, and the secret of the Lord is, there, as Jeremie professeth, Gods word is in the heart of a truly zealous Minister, (rightly called and well qualified) as a burning fire shut up in his bones, he is weary with forbearing,
rather, I think, where the counsel, and the secret of the Lord is, there, as Jeremiah Professes, God's word is in the heart of a truly zealous Minister, (rightly called and well qualified) as a burning fire shut up in his bones, he is weary with forbearing,
and say as my prophet here hath sayd before him, (though his words strictly were indeed a prophecy of Christ) behold I and the children which by thy blessing, and giving of encrease unto my endeavours in the Ministry, thou hast given mee.
and say as my Prophet Here hath said before him, (though his words strictly were indeed a prophecy of christ) behold I and the children which by thy blessing, and giving of increase unto my endeavours in the Ministry, thou hast given me.
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But to say no more of this [ saying ] of my Prophet here, (lest I incur those proverbiall scom's, sus Minervam; or else that, NONLATINALPHABET) let us next observe,
But to say no more of this [ saying ] of my Prophet Here, (lest I incur those proverbial scom's, sus Minervam; or Else that,) let us next observe,
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but ( Gods) counsell, Act. 20.27. the contrary vociferations made by ignorant and wilde Enthusiasts, spuing out their own froth, male contented, brainsick fancies, wth out Gods warrant & allowance; good lord!
but (God's) counsel, Act. 20.27. the contrary vociferations made by ignorant and wild Enthusiasts, spuing out their own froth, male contented, brainsick fancies, with out God's warrant & allowance; good lord!
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what noisome weeds of errour, Schisme, Faction, and all mad irregularity do they most dangerously occasion, (through the old cunning of the envious man, that delights in tares and hemlock) to grow up,
what noisome weeds of error, Schism, Faction, and all mad irregularity do they most dangerously occasion, (through the old cunning of the envious man, that delights in tares and hemlock) to grow up,
for the fanne of Christ, thorowly to purge the floore of his Church from the chaffe of all such Anabaptisticall, unscriptured mouthings before the people;
for the fan of christ, thoroughly to purge the floor of his Church from the chaff of all such Anabaptistical, unscriptured mouthings before the people;
and that not, as a soothing, time-creature Preacher, with the intising words of mans wisdome, but in demonstration of the same spirit and of power, 1 Cor. 2.4.7.
and that not, as a soothing, time-creature Preacher, with the enticing words of men Wisdom, but in demonstration of the same Spirit and of power, 1 Cor. 2.4.7.
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for who knows not that in these speciall Prophets, there was somthing extraordinary? wee ordinary Ministers may soone, this way, be too bold with royaltie, at least in publique:
for who knows not that in these special prophets, there was something extraordinary? we ordinary Ministers may soon, this Way, be too bold with royalty, At least in public:
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why are we such dastards, as in the cause of Christ (when duely called thereto) to feare the furrows of a rich or great mans brow? And thus farre of the formall part of my Prophets imployment, in the delivery of his message from the Lord unto the sick-King Hezekiah; Hee said unto him, Thus saith the Lord.
why Are we such dastards, as in the cause of christ (when duly called thereto) to Fear the furrows of a rich or great men brow? And thus Far of the formal part of my prophets employment, in the delivery of his message from the Lord unto the sick-King Hezekiah; He said unto him, Thus Says the Lord.
I come now to the materiall part of his speech, and this is set down. 1. NONLATINALPHABET, positively, Thou shalt Die: and what new thing is this? was not this the doom of all mankind, immediately upon sin, Cinis es, & in Cinerem reverteris, Dust thou art,
I come now to the material part of his speech, and this is Set down. 1., positively, Thou shalt Die: and what new thing is this? was not this the doom of all mankind, immediately upon since, Cinis es, & in Cinerem reverteris, Dust thou art,
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and yet whilest he thinks fiercely to frame his argument in Barbara, rudely to puzzle it, death retorts upon him with another in Ferio, and at last ni celarent, and that sine modo & figurâ; Could the naturall Philosopher by his diving into Nature,
and yet whilst he thinks fiercely to frame his argument in Barbara, rudely to puzzle it, death retorts upon him with Another in Ferio, and At last ni celarent, and that sine modo & figurâ; Could the natural Philosopher by his diving into Nature,
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and by his vanity of notions stave it off, then that Patriarch of Philosophers, as Mr Hooker styles Aristotle, had never been swallowed in that sea, neither ebbing nor flowing;
and by his vanity of notions stave it off, then that Patriarch of Philosophers, as Mr Hooker styles Aristotle, had never been swallowed in that sea, neither ebbing nor flowing;
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could the Mathematician by his strong imaginations phancy it off, or by the harmony of the spheares charm it away, that so he might still spin-out a thread of immortality on those rowling wheeles,
could the Mathematician by his strong Imaginations fancy it off, or by the harmony of the spheres charm it away, that so he might still spin-out a thread of immortality on those rolling wheels,
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yea, if the Musitian make a league with death, and meant to be homo fidissimus, most true to his notes, most sweet in his tunes, most lawny in his touches,
yea, if the Musician make a league with death, and meant to be homo fidissimus, most true to his notes, most sweet in his Tunis, most lawny in his touches,
no more regards (it) the Cardinall vertues, then the Cardinals cap. Truly, saith Salomon, all is vanity, and againe, one generation passeth and, another generation commeth, but no generation [ staieth;
no more regards (it) the Cardinal Virtues, then the Cardinals cap. Truly, Says Solomon, all is vanity, and again, one generation passes and, Another generation comes, but no generation [ stayeth;
peradventure a child is conceived, peradventure it's an Embryo in the wombe, peradventure it is borne, peradventure he passeth through all the degrees of age,
Peradventure a child is conceived, Peradventure it's an Embryo in the womb, Peradventure it is born, Peradventure he passes through all the Degrees of age,
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and in the issue, if ye make up an acrosticke, out of the foure first capitall letters of Puer juvenis, vir, and senex, the foure degrees of age, yee shall finde the word, and the man pius, peradventure;
and in the issue, if you make up an Acrostic, out of the foure First capital letters of Puer Juvenis, vir, and senex, the foure Degrees of age, ye shall find the word, and the man Pius, Peradventure;
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but now in death, there is no peradventure at all, no, that's without all peradventure; for 'tis not said wee may, but we must Dye, though not perhaps statim, presently,
but now in death, there is no Peradventure At all, no, that's without all Peradventure; for it's not said we may, but we must Die, though not perhaps Immediately, presently,
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therefore the period, in the story of the creation of the longest-living man is this, And he dyed. Moses, for that cause partly, it may bee, immediately after his Genesis, wrote an Exodus:
Therefore the Period, in the story of the creation of the longest-living man is this, And he died. Moses, for that cause partly, it may be, immediately After his Genesis, wrote an Exodus:
] thus much for the NONLATINALPHABET, or the positive part of his speech, Thou shalt Dye. Now secondly, for the NONLATINALPHABET, or the Negative part;
] thus much for the, or the positive part of his speech, Thou shalt Die. Now secondly, for the, or the Negative part;
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But how was this Prophesie of Isaiah accomplished? how fulfilled? sith we find it in the Story, in the 5th and the 6th verses following of this Chapter, that he dyed not so speedily, no,
But how was this Prophesy of Isaiah accomplished? how fulfilled? sith we find it in the Story, in the 5th and the 6th Verses following of this Chapter, that he died not so speedily, no,
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What was the reason? why, there was an implyed condition (according to Gods ordinary dispensation, in those comminations of outward judgments) of repentance expected;
What was the reason? why, there was an employed condition (according to God's ordinary Dispensation, in those comminations of outward Judgments) of Repentance expected;
wherefore Hezekiah, doing this, and performing this condition of humble, penitent invocation, as David by his Confession, (when clearely, by the Prophet Nathan, he was convinced of his sin) procured a speedy absolution;
Wherefore Hezekiah, doing this, and performing this condition of humble, penitent invocation, as David by his Confessi, (when clearly, by the Prophet Nathan, he was convinced of his since) procured a speedy absolution;
and verse the third, He wept sore; upon which, verse 4, 5, 6. the Prophet is sent back againe unto him from the Lord, with gladsome tidings of his sure recovery of that (though mortall) sicknesse;
and verse the third, He wept soar; upon which, verse 4, 5, 6. the Prophet is sent back again unto him from the Lord, with gladsome tidings of his sure recovery of that (though Mortal) sickness;
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and what then doth he? he bestowes his most usefull and most seasonable exhortation upon him, which is the third branch of his saying to the King, the NONLATINALPHABET, the advice of the good Prophet to him in his dangerous condition, in these words, (which concerne us every one of us very nearely,
and what then does he? he bestows his most useful and most seasonable exhortation upon him, which is the third branch of his saying to the King, the, the Advice of the good Prophet to him in his dangerous condition, in these words, (which concern us every one of us very nearly,
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yea the Temple of the holy-Ghost, 1 Cor. 6.19. in regard of the inhabitation of Gods spirit there, 1 Cor. 3.16. in this house of the body, the keepers are the hands; the grinders are the teeth;
yea the Temple of the Holy Ghost, 1 Cor. 6.19. in regard of the inhabitation of God's Spirit there, 1 Cor. 3.16. in this house of the body, the keepers Are the hands; the grinders Are the teeth;
and disperseth it, as the spirit of life, into the severall, and the proper veins; the excrementitious part is from the hepar by the spleene, conveied unto the spermaticall vessels; or else, into the ventricle;
and disperses it, as the Spirit of life, into the several, and the proper Veins; the excrementitious part is from the hepar by the spleen, conveyed unto the spermatical vessels; or Else, into the ventricle;
My Son, sayth the wise man, in thy sicknesse be not negligent, but as thou must, in the chiefest place, pray unto the Lord, that he will make thee whole;
My Son, say the wise man, in thy sickness be not negligent, but as thou must, in the chiefest place, pray unto the Lord, that he will make thee Whole;
and commands of the understanding, unconstraynedly, but but yet NONLATINALPHABET (as in Philosophy we use to speake) upon election and deliberation too, yeelding unto, consenting and obeying that as good, which the chiefe Master of the house, the mind,
and commands of the understanding, unconstrainedly, but but yet (as in Philosophy we use to speak) upon election and deliberation too, yielding unto, consenting and obeying that as good, which the chief Master of the house, the mind,
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as the ( first) occasion to move the minde (the chiefe Master of the house) to bethinke it selfe of businesse, to employ his servants in, for the whole day following;
as the (First) occasion to move the mind (the chief Master of the house) to bethink it self of business, to employ his Servants in, for the Whole day following;
and when thus (as by the primum mobile, ) through a strong circumgyration, the inferior orbes are whirryed about) all the whole house is set a working;
and when thus (as by the primum mobile,) through a strong circumgyration, the inferior orbs Are whirried about) all the Whole house is Set a working;
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the businesse by the hands and arms and shoulders, and the rest of the outward, and field-servants abroad in the body, will be done, and brought to passe:
the business by the hands and arms and shoulders, and the rest of the outward, and field-servants abroad in the body, will be done, and brought to pass:
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the reason that I mainly presse this by, is only this (and 'tis a weighty one) because the Devill is most busie at such times as these, to disturbe the heart,
the reason that I mainly press this by, is only this (and it's a weighty one) Because the devil is most busy At such times as these, to disturb the heart,
and so can raise unnaturall storms and vapors, that shall darken reason; and cause such thunders & lightenings, as shall hurle all into a black confusion;
and so can raise unnatural storms and vapours, that shall darken reason; and cause such Thunders & lightenings, as shall hurl all into a black confusion;
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or sicknesse, let the houses of our Soules be rightly set in order; our minds illightned with knowledge; our wils furnished with obedience; our affections cleansed by purity; our passions allayed by patience;
or sickness, let the houses of our Souls be rightly Set in order; our minds enlightened with knowledge; our wills furnished with Obedience; our affections cleansed by purity; our passion allayed by patience;
others emphatically Servants of speciall notice and favour, such an one was Job, whom the Lord (the great Householder) would have to be observed above ordinary,
Others emphatically Servants of special notice and favour, such an one was Job, whom the Lord (the great Householder) would have to be observed above ordinary,
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and such an one was David; out of all these, and much more that might be added to this purpose, (concerning the severall offices and imployments of these children and servants in this house of the Church, according to their severall degrees and orders, of which the Apostle hath written at large, 1. Cor. 12.4, 5, 6, &c.) there is made up one whole entire house of Christ,
and such an one was David; out of all these, and much more that might be added to this purpose, (Concerning the several Offices and employments of these children and Servants in this house of the Church, according to their several Degrees and order, of which the Apostle hath written At large, 1. Cor. 12.4, 5, 6, etc.) there is made up one Whole entire house of christ,
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To which, even of the Angels, (though by creation farre more glorious creatures than man is, (for he is made lower than the Angels) hath God said this at any time, that he would either come to sup,
To which, even of the Angels, (though by creation Far more glorious creatures than man is, (for he is made lower than the Angels) hath God said this At any time, that he would either come to sup,
If then Lot was highly honored in entertaining and lodging of Angels, what honour have we to lodge the (God) of Angels? and if the Babe sprang in the wombe, (when yet there was a double partition-wall, two wombs betweene Saint John Baptist and his Lord and Master Christ ) when he came but in a visite, oh how should we rejoyce, who have him in us by a perpetuall inhabitation? which meditation should, by the way, admonish us,
If then Lot was highly honoured in entertaining and lodging of Angels, what honour have we to lodge the (God) of Angels? and if the Babe sprang in the womb, (when yet there was a double partition-wall, two wombs between Saint John Baptist and his Lord and Master christ) when he Come but in a visit, o how should we rejoice, who have him in us by a perpetual inhabitation? which meditation should, by the Way, admonish us,
how religiously carefull we should be of preserving these houses from pollution and all uncleanenesse, that we may not occasion our best guest, by meanes of some ill order or entertainment within us, to be grieved, to divert and ( go away) to some other better and sweeter mansion:
how religiously careful we should be of preserving these houses from pollution and all uncleanness, that we may not occasion our best guest, by means of Some ill order or entertainment within us, to be grieved, to divert and (go away) to Some other better and Sweeten mansion:
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oh let us not make our bodies and soules the Brothel-houses of lust, as a Babylonish cage of all foule birds, of flying and of wandring thoughts of impurity;
o let us not make our bodies and Souls the brothelhouses of lust, as a Babylonish cage of all foul Birds, of flying and of wandering thoughts of impurity;
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but let us rather purge our selves from all filthinesse of the flesh and spirit, perfecting holinesse in the feare of God, purge we our hearts from pride by Humility,
but let us rather purge our selves from all filthiness of the Flesh and Spirit, perfecting holiness in the Fear of God, purge we our hearts from pride by Humility,
but, as Saint Paul saith, the very Temples of the Holy Ghost, in which as in and among the true Church of God he will dwell and abide, even for ever and ever:
but, as Saint Paul Says, the very Temples of the Holy Ghost, in which as in and among the true Church of God he will dwell and abide, even for ever and ever:
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Now, whether or no doth the ordering of this House come within the compasse of our Prophets exhortation to Hezekiah in this Text, to set his House in order before his Death? Saint Paul saith, that the care of all the Churches lay upon him; (those particular Churches of the Gentiles, I thinke he meanes, which were the members of the whole body of the Catholique and Universall Church at large) Surely so doth the whole Church, within the proper Territories of any pious Prince, appertaine to him to order,
Now, whither or no does the ordering of this House come within the compass of our prophets exhortation to Hezekiah in this Text, to Set his House in order before his Death? Saint Paul Says, that the care of all the Churches lay upon him; (those particular Churches of the Gentiles, I think he means, which were the members of the Whole body of the Catholic and Universal Church At large) Surely so does the Whole Church, within the proper Territories of any pious Prince, appertain to him to order,
so there is no union, no ordering of the house of the Church like this; whilest the prophane Sensualist and the hypocriticall Atheist shall be smitten to the ground together:
so there is no Union, no ordering of the house of the Church like this; whilst the profane Sensualist and the hypocritical Atheist shall be smitten to the ground together:
for by that antonomafia St Paul expressely calleth it; Gal. 4.26. Hierusalem, that is, the Church of God, which is (above) that is, either as triumphant actually enthronized into her glory;
for by that antonomafia Saint Paul expressly calls it; Gal. 4.26. Jerusalem, that is, the Church of God, which is (above) that is, either as triumphant actually enthronized into her glory;
as the woman in the Revelation cloathed with the sun, to wit, the Sun of righteousnesse Christ Jesus him selfe (who is her righteousnesse) is above all in heaven already;
as the woman in the Revelation clothed with the sun, to wit, the Sun of righteousness christ jesus him self (who is her righteousness) is above all in heaven already;
or else [ above, ] because though militant as yet below, notwithstanding, in affection, she is still (above) and her conversation is in heaven alwayes,
or Else [ above, ] Because though militant as yet below, notwithstanding, in affection, she is still (above) and her Conversation is in heaven always,
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but, as if there had been a Pythagoricall NONLATINALPHABET, that zealous disposition hath passed by happy Transmigration, to the rest of those good Kings that succeeded;
but, as if there had been a Pythagorical, that zealous disposition hath passed by happy Transmigration, to the rest of those good Kings that succeeded;
and (for that very cause too) the pious Kings themselves, as Josiah, Asa, and the rest good Princes, the better also, we find in the Ecclesiasticall story of the Church,
and (for that very cause too) the pious Kings themselves, as Josiah, Asa, and the rest good Princes, the better also, we find in the Ecclesiastical story of the Church,
for after that sore & long lasting tempest, in the first three hundred yeeres after Christ, of persecution, raised by those ten Scarlet Tyrants of those times, there was a dawning againe of some ease and rest, peeping out first, in the short reigne of Philip an Arabian;
for After that soar & long lasting tempest, in the First three hundred Years After christ, of persecution, raised by those ten Scarlet Tyrants of those times, there was a dawning again of Some ease and rest, peeping out First, in the short Reign of Philip an Arabian;
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wherein according to the rules of Gods word, (which was still in those dayes long before the monster of papall pride was a hatching, the supream judge and umpire in all controversies of faith) by prayer, moderation, and the like proceeding;
wherein according to the rules of God's word, (which was still in those days long before the monster of papal pride was a hatching, the supreme judge and umpire in all controversies of faith) by prayer, moderation, and the like proceeding;
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God gave a blessing, choaked the heresie, and the Atheist himselfe, that vented it, voyded out his bowels (by the appointment of Gods immediate justice) into a sinke, whither his proud and blasphemous heresy was also fit to be detruded for ever.
God gave a blessing, choked the heresy, and the Atheist himself, that vented it, voided out his bowels (by the appointment of God's immediate Justice) into a sink, whither his proud and blasphemous heresy was also fit to be detruded for ever.
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wherefore expect the judgement of God alone between you, that your mutuall complaynings, and jarrings, whatsoever they be, may be reserved to that divine examen, and discussion;
Wherefore expect the judgement of God alone between you, that your mutual complainings, and jarrings, whatsoever they be, may be reserved to that divine examen, and discussion;
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he judgeth among the Gods; wherefore laying aside these matters of private difference, without any more dissension of mindes, set about the serious discussion of those things that appertaine to the cause of the Lord;
he Judgeth among the God's; Wherefore laying aside these matters of private difference, without any more dissension of minds, Set about the serious discussion of those things that appertain to the cause of the Lord;
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which said, he commanded all those libels of mutuall particular complaynings to be burnt in one flame together, Ne innotesceret ulli odium & sugillatio sacerdotum, (as Caranza doth relate it to me) that the private discontents of one Priest towards another might not be made publique:
which said, he commanded all those libels of mutual particular complainings to be burned in one flame together, Ne innotesceret ulli odium & sugillatio Sacerdotum, (as Caranza does relate it to me) that the private discontents of one Priest towards Another might not be made public:
and I doubt much, whether in those crazy, yea broken times, if thou hadst not thus [ primarily ] respected the welfare of the Church, thou hadst ever had so happy a successe!
and I doubt much, whither in those crazy, yea broken times, if thou Hadst not thus [ primarily ] respected the welfare of the Church, thou Hadst ever had so happy a success!
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and I might at large discourse of the zelous courage of Frederick Duke of Saxonie, who supported Luther, and his cause, against that tenth Lyon of Rome;
and I might At large discourse of the zealous courage of Frederick Duke of Saxony, who supported Luther, and his cause, against that tenth lion of Rome;
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what a blessed course did the devout Prince Edward enter on? How was this seconded by that famous nursing mother of the Church Queene Elizabeth? how victorious was she? (and for her constant love to Religion) what wonders did shee? our Chronicles have long since astonished all the neighbour, and forraine Princes:
what a blessed course did the devout Prince Edward enter on? How was this seconded by that famous nursing mother of the Church Queen Elizabeth? how victorious was she? (and for her constant love to Religion) what wonders did she? our Chronicles have long since astonished all the neighbour, and foreign Princes:
how gloriously did he himselfe moderate in all professions even in the publicke University? But I shall but darken so rich a Topaze by my rude polishing.
how gloriously did he himself moderate in all professions even in the public university? But I shall but darken so rich a Topaz by my rude polishing.
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And, to conclude this large and copious point, should I here take (as I might) occasion, to blazon the excellent graces of our owne present Prince, seene in his matchlesse piety and zeale for the Church of England, (one of the purest Churches in all Christendome since the dayes of the Apostles) mine Oratory would faint under a thirst of such fit Metaphors as might serve to amplifie and expresse them:
And, to conclude this large and copious point, should I Here take (as I might) occasion, to blazon the excellent graces of our own present Prince, seen in his matchless piety and zeal for the Church of England, (one of the Purest Churches in all Christendom since the days of the Apostles) mine Oratory would faint under a thirst of such fit Metaphors as might serve to amplify and express them:
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in short, we have this great happinesse, that we live under a gracious and religious King, that will ever give us leave to serve [ God ] ( first,) and [ him ] next;
in short, we have this great happiness, that we live under a gracious and religious King, that will ever give us leave to serve [ God ] (First,) and [ him ] next;
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than whom, it would pose the wisest and most experienced Sagee in Christendome, to finde a man more holy, more temperate, more just, and universally accomplished:
than whom, it would pose the Wisest and most experienced Sagee in Christendom, to find a man more holy, more temperate, more just, and universally accomplished:
but some rare Apellos must be sought to pourtray, and some Lysippus (without parallell) to caave those excellences, which I am so farre insufficient to expresse, that, methinks, my heart is still too narrow to containe thoughts wide enough of admiration, and of wonder at them.
but Some rare Apellos must be sought to portray, and Some Lysippus (without parallel) to caave those excellences, which I am so Far insufficient to express, that, methinks, my heart is still too narrow to contain thoughts wide enough of admiration, and of wonder At them.
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would we listen to the sweet advice of our owne peerelesse Diocesan, (to whom that Epitaph of Nazianzene on the great St Basil, is as due as ever 'twas to any) NONLATINALPHABET.
would we listen to the sweet Advice of our own peerless Diocesan, (to whom that Epitaph of Nazianzene on the great Saint Basil, is as due as ever 'twas to any).
and by whose grace we are upheld against the unworthy affronts of this sacrilegious age; then by crying downe, by living-downe those sinnes which threaten our happinesse in him:
and by whose grace we Are upheld against the unworthy affronts of this sacrilegious age; then by crying down, by living-downe those Sins which threaten our happiness in him:
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For so I read, that very Pagan Kings of Britaine, as Arviragus, Marius, Coilus, &c. beholding the good [ lives ] of Joseph of Arimathea, and his twelve devout Disciples, were inclined (as sometimes Pharaoh granted Goshen to the Israelites ) to permit them to inhabite in Insulà Glasconiâ, in the Island of Glastenbury, by which meanes the Christian Religion was published in Britaine about foure yeares after Christs resurrection, in the last yeare of Tiberius Caesar; (and so before it came to Rome, which was not till the yeare of Claudius, say their owne Chronologers) as that excellent Antiquary, Sr Henry Spelman, hath most learnedly shewed us:
For so I read, that very Pagan Kings of Britain, as Arviragus, Marius, Coilus, etc. beholding the good [ lives ] of Joseph of Arimathea, and his twelve devout Disciples, were inclined (as sometime Pharaoh granted Goshen to the Israelites) to permit them to inhabit in Insulà Glasconiâ, in the Island of Glastonbury, by which means the Christian Religion was published in Britain about foure Years After Christ resurrection, in the last year of Tiberius Caesar; (and so before it Come to Room, which was not till the year of Claudius, say their own Chronologers) as that excellent Antiquary, Sir Henry Spelman, hath most learnedly showed us:
Thus surely if we shall not (say) onely, but (doe) (for as Paulus Fagius saith truely, Among the Grecians of old, the Philosophers were alwayes preferred before the Orators, quod [ vitam ] hominum instituerent, because their imployment was the instruction of mens [ lives ] and manners, not of their tongues) then, (not being wanting to our owne honour) we may now (if ever) hope,
Thus surely if we shall not (say) only, but (doe) (for as Paulus Fagius Says truly, Among the Greeks of old, the Philosophers were always preferred before the Orators, quod [ vitam ] hominum instituerent, Because their employment was the instruction of men's [ lives ] and manners, not of their tongues) then, (not being wanting to our own honour) we may now (if ever) hope,
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and expect to see our Tribe to flourish yet once more, and our Mother-church to be knowne by her more beautified and adorned Palaces, no longer exposed to our view,
and expect to see our Tribe to flourish yet once more, and our Mother-church to be known by her more beautified and adorned Palaces, no longer exposed to our view,
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but by a specious, yet ungawdy Portall, by a comely contignation, and the like awing, reverentiall, decent beauty, it may make her farre more amiable in the eyes of all men:
but by a specious, yet ungawdy Portal, by a comely contignation, and the like awing, reverential, decent beauty, it may make her Far more amiable in the eyes of all men:
Now also shal her sonnes also be discerned by their cloathing, not more of outward habite than of inward righteousnesse, by their grave deportments, by their instancy in Preaching both in season, and out of season;
Now also shall her Sons also be discerned by their clothing, not more of outward habit than of inward righteousness, by their grave deportments, by their instancy in Preaching both in season, and out of season;
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whether roofed in Cedar, or wallowing in Cotes; yea, or the feares of any Dionysian-like, whether expilations, or mucterismes, or other subsannations whatsoever:
whither roofed in Cedar, or wallowing in Coats; yea, or the fears of any Dionysian-like, whither expilations, or mucterismes, or other subsannations whatsoever:
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and in the meane time let us all yeeld him the willing Tribute of all due honour, of our true obedience, of our loyall subjection, of our unstringed purses, of our sacrificed lives.
and in the mean time let us all yield him the willing Tribute of all due honour, of our true Obedience, of our loyal subjection, of our unstringed purses, of our sacrificed lives.
To conclude, sith no Votary can be more true to his houres of Devotion, than he is unto God for [ us, ] let us againe be zealously earnest at the throne of Heaven for [ him;
To conclude, sith no Votary can be more true to his hours of Devotion, than he is unto God for [ us, ] let us again be zealously earnest At the throne of Heaven for [ him;
and in a late, and well crowned old age, advance him unto the Kingdome of eterall glory for ever and ever and ever in the highest Heavens: Amen and Amen.
and in a late, and well crowned old age, advance him unto the Kingdom of eterall glory for ever and ever and ever in the highest Heavens: Amen and Amen.
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namely whether our Prophet Esay in this exhortation to the King, to set his house in order, did intend the ordering of the Church of God, under his dominions? To this I resolve thus;
namely whither our Prophet Isaiah in this exhortation to the King, to Set his house in order, did intend the ordering of the Church of God, under his Dominions? To this I resolve thus;
he removed the high places, and brake the Images, and cut down the groves, and brake in pieces the brazen Serpent, calling it in contempt, Nehushtan, a thing made of Copper or brasse,
he removed the high places, and brake the Images, and Cut down the groves, and brake in Pieces the brazen Serpent, calling it in contempt, Nehushtan, a thing made of Copper or brass,
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knowing, that if they were suffered to stand, as they did, they might put the people (newly converted from the worship of them) in mind of their former practise, at least in [ heart ] to adore them;
knowing, that if they were suffered to stand, as they did, they might put the people (newly converted from the worship of them) in mind of their former practice, At least in [ heart ] to adore them;
] againe, about the yeere of our Lord, 801. Leo the third, (being urged by the clearenesse of the second Commandement) Emperor of Constantinople, tooke them all away, ne populus statuarum amans, eas adoraret, sayth Matthaeus Beroaldus; for which by Pope Gregory the third of Rome, to make him the more odious to the people, he was excommunicated and styled Iconomachus, which signifieth, a fighter against Images:
] again, about the year of our Lord, 801. Leo the third, (being urged by the clearness of the second Commandment) Emperor of Constantinople, took them all away, ne populus statuarum amans, eas adoraret, say Matthew Beroaldus; for which by Pope Gregory the third of Rome, to make him the more odious to the people, he was excommunicated and styled Iconoclast, which signifies, a fighter against Images:
and among our own worthyes, which of them hath not cryed down their abuse by adoration? in like zeale, no doubt, that this good King Hezekiah was moved by, to remove the brasen serpent,
and among our own worthies, which of them hath not cried down their abuse by adoration? in like zeal, no doubt, that this good King Hezekiah was moved by, to remove the brazen serpent,
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and Saint Theodoret in the Greeke think, that God appeared unto Moses, above other things, in a Bush, because that, of all things else, is most incapable of the stampe of an Image;
and Saint Theodoret in the Greek think, that God appeared unto Moses, above other things, in a Bush, Because that, of all things Else, is most incapable of the stamp of an Image;
and againe, when he was about to give the Law upon mount Sinai, there was a mighty [ voyce ] heard, which being a sound, cannot be shaped into any form,
and again, when he was about to give the Law upon mount Sinai, there was a mighty [ voice ] herd, which being a found, cannot be shaped into any from,
as yee have heard, it appeares that this publique House of the Church, was, if not mainely intended, (because of the short time he had now to set his own private house in order);
as ye have herd, it appears that this public House of the Church, was, if not mainly intended, (Because of the short time he had now to Set his own private house in order);
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yet, I beleeve, not excluded, but involved in this same exhortation of the Prophet now under this dangerous, mortall sicknes, sent to him from the Lord, set thine house in order.
yet, I believe, not excluded, but involved in this same exhortation of the Prophet now under this dangerous, Mortal sickness, sent to him from the Lord, Set thine house in order.
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there is yet another; (which I also think to be the very purpose of Gods spirit, most directly, in this Scripture) and that is the oeconomicall, or the Secular house;
there is yet Another; (which I also think to be the very purpose of God's Spirit, most directly, in this Scripture) and that is the economical, or the Secular house;
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that Hezekiah had exceeding much riches and honor and he made himselfe treasures for silver and for gold, &c. and I beleeve in this provident particular (avoyding all unlawfull affections,
that Hezekiah had exceeding much riches and honour and he made himself treasures for silver and for gold, etc. and I believe in this provident particular (avoiding all unlawful affections,
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but the NONLATINALPHABET) may be observed, as it is noted even of Ahitophel, that minding to dy, (though God keepe all good people from that manner of dying!) he gate him home to his house,
but the) may be observed, as it is noted even of Ahithophel, that minding to die, (though God keep all good people from that manner of dying!) he gate him home to his house,
yea, Christ himself adviseth them, that if they will be innocent as doves, and be sure principally to keep that, they may be wise even as serpents themselves:
yea, christ himself adviseth them, that if they will be innocent as Dove, and be sure principally to keep that, they may be wise even as Serpents themselves:
And that the word [ house ] is taken, in this sense, is evident from many texts of Scripture; (which is ever the best interpreter of it selfe) so we read for instance;
And that the word [ house ] is taken, in this sense, is evident from many texts of Scripture; (which is ever the best interpreter of it self) so we read for instance;
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and his wife, and his sons wives, as the members of that house, or family; so againe, Josh. 24.15. As for mee and my house we will serve the Lord, and, Act. 10.2. Cornelius, was a devout man, one that feared God, with all his ( house; ) and 1. Cor. 1.16. I baptized also the ( houshold) of Stephanas: Act. 16.15.
and his wife, and his Sons wives, as the members of that house, or family; so again, Josh. 24.15. As for me and my house we will serve the Lord, and, Act. 10.2. Cornelius, was a devout man, one that feared God, with all his (house;) and 1. Cor. 1.16. I baptised also the (household) of Stephanas: Act. 16.15.
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and many places more to this purpose, that might be alledged, by House is understood a (Family,) wife, children, servants, &c. and that this House was intended to be set in order by this Prophets exhortation, is past all question;
and many places more to this purpose, that might be alleged, by House is understood a (Family,) wife, children, Servants, etc. and that this House was intended to be Set in order by this prophets exhortation, is passed all question;
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which Junius and Tremelius render by, Da praecepta familiae tuae, that is, Give precepts and holy counsell to thy family: besides, in 2. King. 18.3. it's said, that Hezekiah did that which was right in the sight of the Lord, according to all that [ David ] his Father did:
which Junius and Tremelius render by, Dam praecepta Familiae tuae, that is, Give Precepts and holy counsel to thy family: beside, in 2. King. 18.3. it's said, that Hezekiah did that which was right in the sighed of the Lord, according to all that [ David ] his Father did:
in this, they both trod in the steps of their Father Abraham, of whom the Lord himselfe giveth this Testimoniall, Gen. 18.19. I know that he will command his children, and his houshold to keepe the way of the Lord:
in this, they both trod in the steps of their Father Abraham, of whom the Lord himself gives this Testimonial, Gen. 18.19. I know that he will command his children, and his household to keep the Way of the Lord:
The like was professed by Joshua, as ye heard but now, Josh. 24.15. and by David againe at large, Psal. 101.2. &c. and of old Jacob we have a set forme for the benediction of his sonnes severally upon his death-bed, Gen. 49.1, 2, 3, &c. to this purpose we have likewise many frequent exhortations in the Scriptures for the Father and Master, duely and in good order to instruct and traine your children up betimes in the way they should goe;
The like was professed by joshua, as you herd but now, Josh. 24.15. and by David again At large, Psalm 101.2. etc. and of old Jacob we have a Set Form for the benediction of his Sons severally upon his deathbed, Gen. 49.1, 2, 3, etc. to this purpose we have likewise many frequent exhortations in the Scriptures for the Father and Master, duly and in good order to instruct and train your children up betimes in the Way they should go;
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even in the nurture, and in the feare of the Lord: Read at your leasure, and observe at all times these places; Deut. 6.7. Prov. 22.6. Eph. 6.4. Col. 4.1.
even in the nurture, and in the Fear of the Lord: Read At your leisure, and observe At all times these places; Deuteronomy 6.7. Curae 22.6. Ephesians 6.4. Col. 4.1.
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of the duty of the Husband to the Wife, and so reciprocally, this way, see Eph. 5.22, 23. &c. 1. Cor. 14.34, 35. I might shew you this way, many excellent examples, even under the New Testament;
of the duty of the Husband to the Wife, and so reciprocally, this Way, see Ephesians 5.22, 23. etc. 1. Cor. 14.34, 35. I might show you this Way, many excellent Examples, even under the New Testament;
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such a good woman was Timothy's Grandmother Lois, and his Mother Eunice; whose gracious instructions and example made Timothy to know the holy Scriptures even from a child;
such a good woman was Timothy's Grandmother Lois, and his Mother Eunice; whose gracious instructions and Exampl made Timothy to know the holy Scriptures even from a child;
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Priscilla and Aquila were so godly this way, that in their very house, saith Saint Paul, (though but a private Family,) there was a [ Church, ] Rom. 16.3, 5. the like whereunto is said of Nymphas, and the brethren which are in Laodicea, Col. 4.15. See also how S John greeteth, not the elect Lady onely, but her children also, 2. Epist. John 1. and surely thus it alwayes is;
Priscilla and Aquila were so godly this Way, that in their very house, Says Saint Paul, (though but a private Family,) there was a [ Church, ] Rom. 16.3, 5. the like whereunto is said of Nymphas, and the brothers which Are in Laodicea, Col. 4.15. See also how S John greets, not the elect Lady only, but her children also, 2. Epistle John 1. and surely thus it always is;
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Many very godly and usefull directions, collected out of the Scriptures, and the ancient Fathers, have beene already printed in the Church of England, and delivered over from the Mother to her Children;
Many very godly and useful directions, collected out of the Scriptures, and the ancient Father's, have been already printed in the Church of England, and Delivered over from the Mother to her Children;
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or outward fortunes of a house; so, I thinke may that text be understood, 2 Tim. 1.16. the Lord give mercy unto the (house) of Onesiphorus, for he oft refreshed me, that is, not only to his posterity;
or outward fortune's of a house; so, I think may that text be understood, 2 Tim. 1.16. the Lord give mercy unto the (house) of Onesiphorus, for he oft refreshed me, that is, not only to his posterity;
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and the originall Greek word there used is [ NONLATINALPHABET ] not NONLATINALPHABET, which two words, though happily, (as indeed they are) they be confounded in common use;
and the original Greek word there used is [ ] not, which two words, though happily, (as indeed they Are) they be confounded in Common use;
and, to omit multitude of other Texts that might, to this purpose, be alledged, take that one, Gen. 39.4, 5. where it is said, that Pharaoh made Joseph overseer over his house,
and, to omit multitude of other Texts that might, to this purpose, be alleged, take that one, Gen. 39.4, 5. where it is said, that Pharaoh made Joseph overseer over his house,
even (while he yet lived) saith the Scripture, he disposed by testament unto Isaac, his son and heire, all that he had, that is, all the chiefest of his substance;
even (while he yet lived) Says the Scripture, he disposed by Testament unto Isaac, his son and heir, all that he had, that is, all the chiefest of his substance;
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for by this voyding and emptying our hearts of these worldly things, in the first order, they shall by this become the more open hearted unto God, and heaven:
for by this voiding and emptying our hearts of these worldly things, in the First order, they shall by this become the more open hearted unto God, and heaven:
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like those swift flying birds, which, as the Philosopher tels us, do close their eyes ever with the under lid shutting up their ey-sight from the garbadge here below;
like those swift flying Birds, which, as the Philosopher tells us, do close their eyes ever with thee under lid shutting up their eyesight from the garbage Here below;
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so certainly its most true, when we wrap our selves too closely, & bemuffled us in the warm weeds of these earthly businesses, we are too dull to mount nimbly into Heaven:
so Certainly its most true, when we wrap our selves too closely, & bemuffled us in the warm weeds of these earthly businesses, we Are too dull to mount nimbly into Heaven:
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when Moses was to approach the bush of Gods presence, he must, ere he shall come hither, (as David e're he durst to compasse Gods Altar, washed his hands in innocency) put off his shoes from his feet;
when Moses was to approach the bush of God's presence, he must, ere he shall come hither, (as David ever he durst to compass God's Altar, washed his hands in innocency) put off his shoes from his feet;
as the blessed Virgine having beene saluted by an Angell, and greeted with good tidings from Heaven, immediately she left Nazareth, (of which the Proverb, it seemes, went among the Pharisees, that out of Nazareth no good thing came) and went with haste into the [ Hill ] Countrey,
as the blessed Virgae having been saluted by an Angel, and greeted with good tidings from Heaven, immediately she left Nazareth, (of which the Proverb, it seems, went among the Pharisees, that out of Nazareth no good thing Come) and went with haste into the [ Hill ] Country,
so that great Mercurius Trismegistus professeth, that when he fixed his mind to contemplate things above, the senses of his body were affected even as a man oppressed by the heavinesse of sleepe;
so that great Mercurius Trismegistus Professes, that when he fixed his mind to contemplate things above, the Senses of his body were affected even as a man oppressed by the heaviness of sleep;
much like the disposition of the Spouse in the Canticles, who, whilest her [ heart ] was (awaked) for her Husband Christ, she was in her sense of the body ( asleepe) and drowzie to the world:
much like the disposition of the Spouse in the Canticles, who, whilst her [ heart ] was (awaked) for her Husband christ, she was in her sense of the body (asleep) and drowzy to the world:
dealing herein as Abraham did with his servant Hagar, when through too much cockering and indulgence, she began to waxe malapert and sawcy, he cast her out,
dealing herein as Abraham did with his servant Hagar, when through too much cockering and indulgence, she began to wax malapert and saucy, he cast her out,
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and sent her away to wander in the wildernesse of Beer-sheba: so when the world and flesh begin to lust too eagerly against the Spirit, it must be subdued, though not destroyed;
and sent her away to wander in the Wilderness of Beer-sheba: so when the world and Flesh begin to lust too eagerly against the Spirit, it must be subdued, though not destroyed;
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God and Mammon be such enemies, that, like heate and cold (the first qualities in the Elements) in intense degrees they cannot dwell together in one and the same heart:
God and Mammon be such enemies, that, like heat and cold (the First qualities in the Elements) in intense Degrees they cannot dwell together in one and the same heart:
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NONLATINALPHABET. That which is within so intimately existent already, that it is, in a sort, the same with what the minde is fastened upon; (NONLATINALPHABET,
. That which is within so intimately existent already, that it is, in a sort, the same with what the mind is fastened upon; (,
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Hence we observe, that the Israelites, after they had once eaten of the old corne of the land, they found the Manna from Heaven on the next morrow to cease,
Hence we observe, that the Israelites, After they had once eaten of the old corn of the land, they found the Manna from Heaven on the next morrow to cease,
nor had they any of that food of Angels [ more, ] Josh. 5.12. Saint Austin gives the reason of it clearely, Si animus habet, undè delectetur extrinsecùs, sine delectatione manet intrinsecùs:
nor had they any of that food of Angels [ more, ] Josh. 5.12. Saint Austin gives the reason of it clearly, Si animus habet, undè delectetur extrinsecùs, sine delectatione manet intrinsecùs:
and it's worth our notice, how Saint Paul hath joyned those two together; set your affections on things above, and not on things below, Col. 3.2. necessarily implying, that whilest men do keep scraping with Aesops cock, and spurle for pearles of contentment in the dunghill of the earth below;
and it's worth our notice, how Saint Paul hath joined those two together; Set your affections on things above, and not on things below, Col. 3.2. necessarily implying, that whilst men do keep scraping with Aesops cock, and spurle for Pearls of contentment in the dunghill of the earth below;
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and, as our Apostle saith, doe NONLATINALPHABET NONLATINALPHABET, mind earthly things; and, as the greeke word signifyes, do place their wisdome in them;
and, as our Apostle Says, do, mind earthly things; and, as the greek word signifies, do place their Wisdom in them;
so doth the carnall worldling, looking askue upon heaven, (as the Vultures passing over, with speed, the pleasant gardens of delight, to the dead carkase, that lyes noysome to the senses) pitch his most intended thoughts upon the spirit-grieving garbage of the world: NONLATINALPHABET NONLATINALPHABET, as Isidore Pelusiota hath it:
so does the carnal worldling, looking askue upon heaven, (as the Vultures passing over, with speed, the pleasant gardens of delight, to the dead carcase, that lies noisome to the Senses) pitch his most intended thoughts upon the spirit-grieving garbage of the world:, as Isidore Pelusiota hath it:
St. Paul hath expressely given that title to all worldly things, NONLATINALPHABET NONLATINALPHABET, Phil. 3.8. which signifyeth dung, or dirt, quasi NONLATINALPHABET, or that which is cast out to dogs, and swine, quasi NONLATINALPHABET, (from NONLATINALPHABET, pleonasmo NONLATINALPHABET) And yet, in this, I must not be mistaken;
Saint Paul hath expressly given that title to all worldly things,, Philip 3.8. which signifieth dung, or dirt, quasi, or that which is cast out to Dogs, and Swine, quasi, (from, pleonasmo) And yet, in this, I must not be mistaken;
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incassum cor quasi manentes figitis, dum fugit ipse, quem amatis; that is, why will you stand loving of, and setting your affections upon that, which,
in cassum cor quasi Manentes figitis, dum Fugitive ipse, Whom amatis; that is, why will you stand loving of, and setting your affections upon that, which,
and to give themselves wholly, Divinae delectationi, to divine delight in the study of Phylosophy, &c. Anaxagoras, Democritus, others, have even quite left their lands and patrimonies;
and to give themselves wholly, Divinae delectationi, to divine delight in the study of Philosophy, etc. Anaxagoras, Democritus, Others, have even quite left their Lands and patrimonies;
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the application is made ready to my hand by the mellifluous Tully, An Scythes Anacharsis potuit pro nihilo pecuniam ducere, nostrates Philosophi facere non potuerunt? shall Anacharsis a Scythian, account of gold as of nothing,
the application is made ready to my hand by the mellifluous Tully, an Scythes Anacharsis Potuit Pro nihilo pecuniam ducere, Nostrates Philosophy facere non potuerunt? shall Anacharsis a Scythian, account of gold as of nothing,
and shall not our Countrey-men the Philosophers doe the like? yea, shall not Christians shame to be outstripped by Heathens? How should we scorne, to thinke that an Heathen-man should laugh either at our ignorance,
and shall not our Countrymen the Philosophers do the like? yea, shall not Christians shame to be outstripped by heathens? How should we scorn, to think that an Heathen man should laugh either At our ignorance,
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Let us rather imitate that woman above in Heaven, Rev. 12.1. which types the Church, cloathed (as ye saw above) with Christ himselfe the Sun of righteousnesse;
Let us rather imitate that woman above in Heaven, Rev. 12.1. which types the Church, clothed (as you saw above) with christ himself the Sun of righteousness;
and upon her head a crowne of twelve Starres, which are the twelve Apostles, who having borrowed light from the Sun, the fountaine of all light, Christ Jesus, converted many by that light from darknesse,
and upon her head a crown of twelve Stars, which Are the twelve Apostles, who having borrowed Light from the Sun, the fountain of all Light, christ jesus, converted many by that Light from darkness,
but under her feet was the (Moone;) By the Moone, earthly things are rightly resembled, which being nearest to the region of mortality, is ever in changes,
but under her feet was the (Moon;) By the Moon, earthly things Are rightly resembled, which being nearest to the region of mortality, is ever in changes,
even as we finde the Primitive Christians, when they had, in the Churches great necessity, sold their lands and possessions, they came and laid the money at the Apostles ( feet,) docentes calcandam esse pecuniam, shewing how that price was to be valued and dealt withall:
even as we find the Primitive Christians, when they had, in the Churches great necessity, sold their Lands and possessions, they Come and laid the money At the Apostles (feet,) docentes calcandam esse pecuniam, showing how that price was to be valued and dealt withal:
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and indeed, my Brethren, saith Saint Bernard, quid (in) hoc mundo agimus? aut quid facimus (de) hoc mundo? as the Lord said to Elijah on another occasion, What dost thou here Elijah? so I, what have we to doe here in this world? at least, what doe wee much make or meddle with it? loe, saith St Paul, we are men of ( God,) should we then be entangled with the affaires of that world, the love of which is enmity with God? besides, doe we not know that we are here but as mere strangers and pilgrims? having here no continuing City,
and indeed, my Brothers, Says Saint Bernard, quid (in) hoc mundo agimus? Or quid facimus (de) hoc mundo? as the Lord said to Elijah on Another occasion, What dost thou Here Elijah? so I, what have we to do Here in this world? At least, what do we much make or meddle with it? lo, Says Saint Paul, we Are men of (God,) should we then be entangled with the affairs of that world, the love of which is enmity with God? beside, do we not know that we Are Here but as mere Strangers and pilgrim's? having Here no Continuing city,
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but seeking one to come, whose builder and maker is God? seeke we not another Countrey? and whilest we are at home in the body, we are absent from the Lord? should our conversations then be here,
but seeking one to come, whose builder and maker is God? seek we not Another Country? and whilst we Are At home in the body, we Are absent from the Lord? should our conversations then be Here,
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and who esteemeth of the earth but as of a foot-stoole? yea, saith holy Calvine, Si coelum patria est, quid aliud terra, quàm exilium? &c. If Heaven be our Countrey, what is the earth other then a very banishment? and who can take pleasure in the richest soyle under the Sun, persecuted,
and who esteems of the earth but as of a footstool? yea, Says holy Calvin, Si coelum patria est, quid Aliud terra, quàm exilium? etc. If Heaven be our Country, what is the earth other then a very banishment? and who can take pleasure in the Richest soil under the Sun, persecuted,
or as those silly people in America, of whom Maginus tells the story, that they part with gold, the choicest metalls and jewels, merely for glasse and bawbles:
or as those silly people in America, of whom Maginus tells the story, that they part with gold, the Choicest metals and Jewels, merely for glass and bawbles:
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yea more still, is mere lying, and leasing, saith his Father David; and that we might be sure to notice it, he hath set to a (Selah) in the period of the sentence, Psal. 4.2. (which (Selah) was a note, no where used but in Davids Psalmes,
yea more still, is mere lying, and leasing, Says his Father David; and that we might be sure to notice it, he hath Set to a (Selac) in the Period of the sentence, Psalm 4.2. (which (Selac) was a note, no where used but in Davids Psalms,
and raise it to a higher note:) But why are earthly things resembled unto leasing?) Ludolphus makes the answer, quia amatores suos decipiunt, & non faciunt quod promittunt:
and raise it to a higher note:) But why Are earthly things resembled unto leasing?) Ludolphus makes the answer, quia Amateurs suos decipiunt, & non faciunt quod promittunt:
or a deceitfull bow, and prove as Aegypt was wont to doe to Israel, onely as Ezekiel saith, a Staffe of ( Reed;) the condition whereof is such, saith the Scripture else where, that if a man leane on it, it will not onely faile him as a supporter,
or a deceitful bow, and prove as Egypt was wont to do to Israel, only as Ezekielem Says, a Staff of (Reed;) the condition whereof is such, Says the Scripture Else where, that if a man lean on it, it will not only fail him as a supporter,
they promise much like the Romanists, that invited over John Hus, and Hierome of Prague, the Venetian Fulgentius, the French Abbot of Boys, and after them the Dalmatian Spalatensis, which like (silly sheepe) were enticed by the faire pretences of safe conduct, and dismission againe in security: but loe! here is nothing but leasing; they pay feare, yea blood;
they promise much like the Romanists, that invited over John Hus, and Jerome of Prague, the Venetian Fulgentius, the French Abbot of Boys, and After them the Dalmatian Spalatensis, which like (silly sheep) were enticed by the fair pretences of safe conduct, and dismission again in security: but lo! Here is nothing but leasing; they pay Fear, yea blood;
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it were a happy spirituall use of the Foxes craft, if we perceiving no prints of returning foot-steps, would be wary of the pawes of the old Lyon the Devill;
it were a happy spiritual use of the Foxes craft, if we perceiving no prints of returning footsteps, would be wary of the paws of the old Lyon the devil;
tanquàm vos poeniteat, non quadrupedes esse natos, saith Lactantius; What doe you wish you had beene made? or else repent that you were not made foure-footed creatures? yea, Sacrilegii vel maximi instar est, humi quaerere, quod in sublimi debeas invenire, saith Minutius Faelix: It's a kind of Sacriledge, oh Man, by which thou robbest God of that honour he adorned thee withall in thy first creation, to be alwayes poaring for that felicity beneath, which is not but to be found above;
tanquàm vos poeniteat, non quadrupeds esse natos, Says Lactantius; What do you wish you had been made? or Else Repent that you were not made fourfooted creatures? yea, Sacrilege vel maximi instar est, humi quaerere, quod in sublimi debeas invenire, Says Minutius Felix: It's a kind of Sacrilege, o Man, by which thou Robbed God of that honour he adorned thee withal in thy First creation, to be always poring for that felicity beneath, which is not but to be found above;
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so, saith Hugo de Prato Florido, are spirituall men elevated by the virtue of the holy Ghost, (whose comming to the Apostles, on the day of Pentecost, was in the likenes of fire, which by reason of its innate levity alwayes striveth to ascend from the love of earthly things, unto heaven, and heavenly things;
so, Says Hugo de Prato Florid, Are spiritual men elevated by the virtue of the holy Ghost, (whose coming to the Apostles, on the day of Pentecost, was in the likeness of fire, which by reason of its innate levity always striveth to ascend from the love of earthly things, unto heaven, and heavenly things;
for it is not the simple possessing of riches and honor, (were not Abraham, and Lot, eminent this way?) but the being entangled in these affaires, that breeds distraction:
for it is not the simple possessing of riches and honour, (were not Abraham, and Lot, eminent this Way?) but the being entangled in these affairs, that breeds distraction:
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then shee) had chosen that good part, which shall not be taken away from her; (by which [ one thing ] was meant, saith Idocus Clichtoveus, unitas mētis in Deum collectae, per internam contemplationem,
then she) had chosen that good part, which shall not be taken away from her; (by which [ one thing ] was meant, Says Idocus Clichtoveus, unitas mētis in God collectae, per internam contemplationem,
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the disturbing cares of the soule-dividing world being cast away) I say, our Saviour by [ preferring ] Mary 's choyce of that chiefe one good thing, doth not universally condemn,
the disturbing Cares of the soul-dividing world being cast away) I say, our Saviour by [ preferring ] Marry is choice of that chief one good thing, does not universally condemn,
and in short, we may use the world, as the Israelites did the Aegyptian Jewels (to which St. Austin also compares the use of humane Arts in popular Sermons) for use or ornament;
and in short, we may use the world, as the Israelites did the Egyptian Jewels (to which Saint Austin also compares the use of humane Arts in popular Sermons) for use or ornament;
On the other side, I would not be so low, as to become as one of Jeroboams Priests, the dregs of the people: I say as the Poet, NONLATINALPHABET, NONLATINALPHABET.
On the other side, I would not be so low, as to become as one of Jeroboams Priests, the dregs of the people: I say as the Poet,,.
wherein at last there is no more solid well-savouring taste than there is, as Job adviseth me, in the white of an egge, or else true light in the Cimmerian, and the blackest darknesse:
wherein At last there is no more solid well-savouring taste than there is, as Job adviseth me, in the white of an egg, or Else true Light in the Cimmerian, and the Blackest darkness:
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Then, at that season a man, if ever, should be as St Bernard once gave counsell to his Monke, that he should be as another Melchizedech, without Father, without mother, without Genealogy;
Then, At that season a man, if ever, should be as Saint Bernard once gave counsel to his Monk, that he should be as Another Melchizedek, without Father, without mother, without Genealogy;
for assuredly, in such speciall times of distresse, Satan is much like to Pharaoh, the Aegyptian Tyrant to the Israelites in Goshen, when he thinkes the soule is going off from his subjection and kingdome, he doubles the Bricks,
for assuredly, in such special times of distress, Satan is much like to Pharaoh, the Egyptian Tyrant to the Israelites in Goshen, when he thinks the soul is going off from his subjection and Kingdom, he doubles the Bricks,
and throughly resolve to forsake the husks of all earthly contentments, with men of a swinish disposition here belowe aforehand, else in vain shall we hope for a wel-come home,
and thoroughly resolve to forsake the husks of all earthly contentment's, with men of a swinish disposition Here below aforehand, Else in vain shall we hope for a welcome home,
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In a word, the manner of old Jacob 's Benediction of Manasseh, and Ephraim, the two sons of Joseph, on his Death-bed, is a lively platforme of all our demeanor in our Death-beds;
In a word, the manner of old Jacob is Benediction of Manasses, and Ephraim, the two Sons of Joseph, on his Deathbed, is a lively platform of all our demeanour in our Deathbeds;
or else that all blessings in this life were mixed with their crosses; (as I shewed before) and then he purposly laid his right hand upon Ephraim, the youngers head,
or Else that all blessings in this life were mixed with their Crosses; (as I showed before) and then he purposely laid his right hand upon Ephraim, the youngers head,
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so St. Paul, as we read, when he was about to presse hard outwards toward the marke of perfection, forgot those things which were behind: Thus must we do likewise;
so Saint Paul, as we read, when he was about to press hard outward towards the mark of perfection, forgotten those things which were behind: Thus must we do likewise;
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or, as St Austin styles it Res transitoria, quodammodo [ lutea ] faelicitas: and St. Hierom also (in epist: ad Nepotian.) Divitias (lutum) putabimus:
or, as Saint Austin styles it Rest transitoria, quodammodo [ lutea ] faelicitas: and Saint Hieronymus also (in Epistle: and Nepotian.) Riches (lutum) putabimus:
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otherwise, it is of no strength at all while the testator liveth, Heb. 9.16, 17. if any son of Belial, that shakes off the yoke of awfull obedience to his parent, shall presume,
otherwise, it is of no strength At all while the testator lives, Hebrew 9.16, 17. if any son of Belial, that shakes off the yoke of awful Obedience to his parent, shall presume,
for an undisposed, and unsetled Patrimony? as Esau and Jacob in the wombe, how do they (other some) all their lives long [ struggle ] for elbow-roome upon that earth, which as it was at first communis mensa, as Procopius speaketh, the common boord that supplyed them with all things usefull, and convenient;
for an undisposed, and unsettled Patrimony? as Esau and Jacob in the womb, how do they (other Some) all their lives long [ struggle ] for elbowroom upon that earth, which as it was At First Communis mensa, as Procopius speaks, the Common board that supplied them with all things useful, and convenient;
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as in the first place to lay up, as God shall enable, for our children (for not so doing what are wee else but worse then Infidels? yea,) how do your lavish,
as in the First place to lay up, as God shall enable, for our children (for not so doing what Are we Else but Worse then Infidels? yea,) how do your lavish,
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how do they, I say, by this (sinning withall against, and provoking their children) even draw out almost all their substance to the bottome? and so leave their issue after them not only as Adonibezek, without thumbs,
how do they, I say, by this (sinning withal against, and provoking their children) even draw out almost all their substance to the bottom? and so leave their issue After them not only as Adonibezek, without thumbs,
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and toes, nor as Hanun used King Davids servants, shaven by the one (halfe,) and cut off in their garments to the ( middle) but as Solomon saith of the whore,
and toes, nor as Hanun used King Davids Servants, shaved by the one (half,) and Cut off in their garments to the (middle) but as Solomon Says of the whore,
its called by divines, liberalitas charitativae largitatis; and of this its true, what King Solomon long since experimented, saying, the liberall soule shall be made (fat;) no one mite this way layd out,
its called by Divines, liberalitas charitativae largitatis; and of this its true, what King Solomon long since experimented, saying, the liberal soul shall be made (fat;) not one mite this Way laid out,
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but there is another kind, which is, (though abusively) called Liberalitas prodigae effusionis; which is not indeed, in its selfe simply considered, a liberality, save only NONLATINALPHABET, in the false opinion of a loose Epicure;
but there is Another kind, which is, (though abusively) called Liberalitas prodigae effusionis; which is not indeed, in its self simply considered, a liberality, save only, in the false opinion of a lose Epicure;
or else it will, as that ill word in the primitive times of Christs Church, of that paire of erroneous Teachers Hymeneus and Philetus; it will be as a canker, or gangrene;
or Else it will, as that ill word in the primitive times of Christ Church, of that pair of erroneous Teachers Hymenaeus and Philetus; it will be as a canker, or gangrene;
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if we were truly Abraham's sons, and children (as, if we beleeve aright, we cannot but be) we would do the workes of Abraham; that at last we may not faile to share in the sweet comforts of Abraham's bosom;
if we were truly Abraham's Sons, and children (as, if we believe aright, we cannot but be) we would do the works of Abraham; that At last we may not fail to share in the sweet comforts of Abraham's bosom;
the stroke indeed of death it selfe, and the summons thereof was somewhat suddaine, (but a very few houres before his dissolution) yet not the expectation;
the stroke indeed of death it self, and the summons thereof was somewhat sudden, (but a very few hours before his dissolution) yet not the expectation;
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but he that, with Saint Paul, dyes dayly to sinne, and with King David, carryeth his soule alwayes in his hand, in expectation of a dissolution, can never be unhappy in the (speediest) passage, from the body into Heaven;
but he that, with Saint Paul, dies daily to sin, and with King David, Carrieth his soul always in his hand, in expectation of a dissolution, can never be unhappy in the (speediest) passage, from the body into Heaven;
The manner of his deceasing, I know not to what better to resemble, than to St Peters comming unto Christ upon the waters, Matth. 14.29, 30, 31. when St Peter was bid to come, (for he would not adventure on so high a businesse, without a warrantable command first from his Lord Christ) he was come downe out of the ship,
The manner of his deceasing, I know not to what better to resemble, than to Saint Peter's coming unto christ upon the waters, Matthew 14.29, 30, 31. when Saint Peter was bid to come, (for he would not adventure on so high a business, without a warrantable command First from his Lord christ) he was come down out of the ship,
as St Paul in his rapture, a good man (though seized suddainly by death,) may heare? Should I here next bestow my selfe in a copious Panegyrick, I should finde an houre more too little to dispatch my laudatory Oration;
as Saint Paul in his rapture, a good man (though seized suddenly by death,) may hear? Should I Here next bestow my self in a copious Panegyric, I should find an hour more too little to dispatch my laudatory Oration;
onely let me adde this, as the conclusion of all, (which also my entire affection to his memory urgeth from me) He was a true Nathaniel, an Israelite indeed, in whom was no knowne, no approved, or allowed guile:
only let me add this, as the conclusion of all, (which also my entire affection to his memory urges from me) He was a true Nathaniel, an Israelite indeed, in whom was not known, no approved, or allowed guile:
let us continually carry our soules as in our hands, ready to resigne them unto the hands of the God, that by infusing created them; and by creation infused them:
let us continually carry our Souls as in our hands, ready to resign them unto the hands of the God, that by infusing created them; and by creation infused them:
that is, as Saint Paul interprets, they doe not like to reteine God in their knowledge, that is, to ( acknowledge) him to be such a God as he hath revealed himselfe to be, in all his glorious attributes of Omnipotency, Omnisciency, Omnipresence, Infinitenesse, Eternity;
that is, as Saint Paul interprets, they do not like to retain God in their knowledge, that is, to (acknowledge) him to be such a God as he hath revealed himself to be, in all his glorious attributes of Omnipotency, Omnisciency, Omnipresence, Infiniteness, Eternity;
how great an account every one of us, even from the secret and hidden workes of darknesse, to an idle word, must in particular make to this great God, and righteous Judge of all the earth;
how great an account every one of us, even from the secret and hidden works of darkness, to an idle word, must in particular make to this great God, and righteous Judge of all the earth;
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whether it be the house spirituall, Corporall, Mysticall, Ecclesiasticall, Secular, or oeconomicall; our Conversation would be in heaven, even whilest we are alive here upon earth:
whither it be the house spiritual, Corporal, Mystical, Ecclesiastical, Secular, or economical; our Conversation would be in heaven, even whilst we Are alive Here upon earth:
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and cry out, with those blessed Spirits, Come Lord Jesu, come quickely: This foregoing preparation made the ancient Martyrs to embrace death, as the prooeme unto immortality;
and cry out, with those blessed Spirits, Come Lord Jesu, come quickly: This foregoing preparation made the ancient Martyrs to embrace death, as the Prologue unto immortality;
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give us right apprehensions of thee, and heavenly things, that living the life of thine obedient children, and faythfull servants in a conversation ordered aright;
give us right apprehensions of thee, and heavenly things, that living the life of thine obedient children, and faithful Servants in a Conversation ordered aright;
and of all thy Saints, all glory, praise, dominion, and Salvation, in the Church, by CHRIST JESUS throughout all ages, World without end. Amen. NONLATINALPHABET. FINIS.
and of all thy Saints, all glory, praise, dominion, and Salvation, in the Church, by CHRIST JESUS throughout all ages, World without end. Amen.. FINIS.
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B•. Morton, c. 13. sect. 5. p. 252. grand imposture edict. 1628. Rex Herodes Agrippa, sub claudio; Jacobum interfecit, qui & ipse non multo post (phthiria si) periit Joh. Carrion, Chron in claudio, l. 3. p. 234. & 228. edict. 1584. in 8o confer. Euseb. l. 2. c. 10. Histor. ecclesiast see placina in vita formosi, de Arnul•ho Imperatore.
B•. Mortonum, c. 13. sect. 5. p. 252. grand imposture edict. 1628. Rex Herod Agrippa, sub Claudio; Jacobum interfecit, qui & ipse non Much post (phthiria si) Periit John Carrion, Chronicles in Claudio, l. 3. p. 234. & 228. edict. 1584. in 8o confer. Eusebius l. 2. c. 10. History Ecclesiatest see placina in vita formosi, de Arnul•ho Imperator.
Praecepta sunt eorum qui dicendi rationem tradunt, ut ad extremam orationis partem, quae potentissima atque optima in caussà sunt reserventur quoniam extremum illud in auditorum animis infixum haeret. Ludov. Granat•ns. quà supra conc. 2. p. 447. initio.
Praecepta sunt Their qui dicendi rationem tradunt, ut ad extremam orationis partem, Quae potentissima atque optima in caussà sunt reserventur quoniam extremum illud in auditorum animis infixum Heretic. Ludov Granat•ns. quà supra Conc. 2. p. 447. initio.
Zech. 13.9. Aurum indiget percussione, & puer verberatione, Ben Syra, moral. sentent. 4. est hoc ingenium auri, ut quo magis illud malleo diducendo percusseris, eò magis fulgeat; sic, &c. Paulus Fagius, in exposit. ibid: in 2. Tim. 2.20. electi vocantur [ aurum. ]
Zechariah 13.9. Aurum indiget percussion, & puer verberatione, Ben Syria, moral. sentent. 4. est hoc ingenium auri, ut quo magis illud Malleo diducendo percusseris, eò magis fulgeat; sic, etc. Paulus Fagius, in exposed. Ibid: in 2. Tim. 2.20. Elect vocantur [ aurum. ]
Good Jacob is pinched with the common [ famine ] no piety can exempt us from the evils of neighborhood no man can tell, by outward events, which is the Patriarch, and which the Canaanite. B Hall in his contemplat. of Joseph, p. 56. edit. 1617.
Good Jacob is pinched with the Common [ famine ] no piety can exempt us from the evils of neighbourhood no man can tell, by outward events, which is the Patriarch, and which the Canaanite. B Hall in his Contemplate. of Joseph, p. 56. edit. 1617.
•a•i••t id illi quidem suo vitio, nulla justà causa, fat•or; sed colorem tamen habet calumnia. Jacob: Acontius, de Satanae stratagem l. 7 p. 223, in 8. edi•. 1565.
•a•i••t id illi quidem Sue vitio, nulla justà causa, fat•or; sed colorem tamen habet Calumny. Jacob: Acontius, de Satan stratagem l. 7 p. 223, in 8. edi•. 1565.
See exactly clearing this point, B•. Bilson, in Epistle before his excellent book of the perpetuall government of the Church p 4.5. &c. and c. 10. ibid. p 126, 127, &c. in 8•.
See exactly clearing this point, B•. Bilson, in Epistle before his excellent book of the perpetual government of the Church p 4.5. etc. and c. 10. Ibid. p 126, 127, etc. in 8•.
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Private persons may not presume of the spirit of [ interpretation ] as it came not from private motion at first, 2 Pet. 1.20, 21. which is proved from example of the •unuch, who referred the [ exposition ] of the text, unto his guide, Act. 8.31
Private Persons may not presume of the Spirit of [ Interpretation ] as it Come not from private motion At First, 2 Pet. 1.20, 21. which is proved from Exampl of the •unuch, who referred the [ exposition ] of the text, unto his guide, Act. 8.31
Enthusiasmi id solum habent commodi, ut homines in immensum aliquod pelagus abripiant, tandemque in Atheismi gurgitem praecipites demergant. Duraeus Whitakero l. 1. sect. 30. p. 107. apud. Whitak. contra Duraeum.
Enthusiasm id solum habent Convenient, ut homines in immensum aliquod Plague abripiant, tandemque in Atheismi gurgitem Praecipites demergant. Duraeus Whitakero l. 1. sect. 30. p. 107. apud. Whitaker. contra Duraeum.
Spiritus Anabaptisticus ametia quaedam fuit & furor praeceps at { que } effraenatus, quo acti (scripturas omnes) abjiciunt, & toti exrepentinis Enthusiasmis pendent, Whitak. contra Duraeum, l. sect. 32.
Spiritus Anabaptisticus ametia quaedam fuit & Furor praeceps At { que } effraenatus, quo acti (scripturas omnes) abjiciunt, & Totius exrepentinis Enthusiasmis pendent, Whitaker. contra Duraeum, l. sect. 32.
Vitanda sunt deliria sectae Anabapsticae, quae sine dubio à Diabolo est excitata, & monstrum est execrabile, ex variis haeresibus, & blasphemiis conflatum. Vrsin: Catech: qu• 74.
Vitanda sunt deliria sectae Anabapsticae, Quae sine dubio à Diabolo est excitata, & monstrum est execrabile, ex variis haeresibus, & blasphemiis conflatum. Ursin: Catechism: qu• 74.
Inprom•venda justitia us { que } qua { que } gladius gladium adjuvabat, & nihil, inconsulto sacerdote, (qui velut Saburra in navi fuit) agebatur. D Hen. Spelman epist. dedicat. ad Regem Car. praefix. Concil. Aug.
Inprom•venda justitia us { que } qua { que } gladius Gladium adjuvabat, & nihil, inconsulto Sacerdote, (qui velut Saburra in navi fuit) agebatur. WORSER Hen. Spelman Epistle. Dedicate. ad Regem Car. prefix. Council. Aug.
Narrant hunc Philippum Arabem (primum) ex imperatoribus Romanis factum esse Christianum • •quid intellexerit ille Arabicus mi•••• & qua•is ejus pietas fue•it, n•scimus. J•. Carion, Chron. l. 3. p. 272. in 8 in Anno Christi, 248, 〈 … 〉 252.
Narrant hunc Philippum Arabem (primum) ex imperatoribus Romans factum esse Christian • •quid intellexerit Isle Arabicus mi•••• & qua•is His pietas fue•it, n•scimus. J•. Carion, Chronicles l. 3. p. 272. in 8 in Anno Christ, 248, 〈 … 〉 252.
See Franc. Mason. de Minister A••••. l. 3. c 3. versus sine p. 273, 274. &c, & my Lo. Grace ag• A.C. sec. 26. nu. 1. p. 194, 195. & s. 26 nu. 3. p. 196, 197. & s. 93. p. 240, 241, &c. & p. 247, & s. 38. p. 330, 331, 332, 336, 338, 344, 359. & s. 39. p. 378, & p. 386. nu. 0. See my Lo. Usher ser. on eph. 4. 13. p. 12, 13. and D Rainolds p. 322. c. 8. divis. 5. and Bp Lesly, in ser: of the authority of the Church & multitudes else Mr Jo. Down ag• Baxter p. 213, 214, & 256, 257.
See Franc. Mason. de Minister A••••. l. 3. c 3. versus sine p. 273, 274. etc., & my Lo. Grace ag• A.C. sec. 26. nu. 1. p. 194, 195. & s. 26 nu. 3. p. 196, 197. & s. 93. p. 240, 241, etc. & p. 247, & s. 38. p. 330, 331, 332, 336, 338, 344, 359. & s. 39. p. 378, & p. 386. nu. 0. See my Lo. Usher ser. on Ephesians. 4. 13. p. 12, 13. and WORSER Reynolds p. 322. c. 8. divis. 5. and Bishop Lesly, in sir: of the Authority of the Church & Multitudes Else Mr John Down ag• Baxter p. 213, 214, & 256, 257.
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Ps. 112.6. constat Constantinum [ sanctum ] Imperatorem fuisse; & in calendario Graecorum ejus nomen inter [ sanctorū ] nomina habetur. vide Bellarm lib 3. c. 6. de cultu sanctor: ex Ambrose orat. de obitu Theodosii & Epiphan: haeres, 70. & Cyrill: Catech: 14.
Ps. 112.6. constat Constantine [ sanctum ] Imperatorem Fuisse; & in calendario Graecorum His Nome inter [ sanctorū ] nomina habetur. vide Bellarmine lib 3. c. 6. de cultu Sanctorum: ex Ambrose Orat. de obitu Theodosius & Epiphanius: haeres, 70. & Cyril: Catechism: 14.
Queen Elizabeth for the virtues proper to her sex, deserved to be the Queen of women; and for her masculine graces of learning, valor, wisdome &c. the Queen of men. B. Hall holy panegyr. p. •67. edi. 1617
Queen Elizabeth for the Virtues proper to her sex, deserved to be the Queen of women; and for her masculine graces of learning, valour, Wisdom etc. the Queen of men. B. Hall holy Panegyr. p. •67. edi. 1617
Religion, as it is professed in the Church of England, is nearest of any Church now in being to the Primitive Church. My Lords Grace, against A. C. pag. 376. Sect. 39. num. 3. in sine.
Religion, as it is professed in the Church of England, is nearest of any Church now in being to the Primitive Church. My lords Grace, against A. C. page. 376. Sect. 39. num. 3. in sine.
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Lege Franciscum Masonum nostrum, lib. 2. de Minist. Auglic. cap. 2. p. 69.70. Conferre my Lords Grace against A. C. sect. 35. num. 9. pag. 312. and my Lord Bishop now of Exon, in Apologie against Brownists, sect. 23. where he saith and proveth, that the Church of (Rome) was never our Mothers mother; our Christian saith came not from the seven Hills, neither was derived, either from Augustine the Monke, or Pope Gregory. Britaine had a worthy Church before either of them look't into the world, &c.
Lege Franciscum Masonum nostrum, lib. 2. de Ministry. Auglic. cap. 2. p. 69.70. Confer my lords Grace against A. C. sect. 35. num. 9. page. 312. and my Lord Bishop now of Exon, in Apology against Brownists, sect. 23. where he Says and Proves, that the Church of (Room) was never our Mother's mother; our Christian Says Come not from the seven Hills, neither was derived, either from Augustine the Monk, or Pope Gregory. Britain had a worthy Church before either of them looked into the world, etc.
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To a false faith is joyned false worship, by Idolatry, in worshipping of Images. Bp Morton, grand Impost: c. 15. sect. 24. p. 403. and my Lords grace against A C, sect. 24. p. 155 num. 5. we cannot but deny that Images are to be adored, for such adoration is superstition, ibid. sect. 33. p. 278. & s 39. nu. 4. p. 377. See also my Lord Archb Usher, serm: on 1 Cor. 10.17. a p. 30, 31, 32, &c. ad finem &c. 4. of the Irish Religion, and multitudes more.
To a false faith is joined false worship, by Idolatry, in worshipping of Images. Bishop Mortonum, grand Impost: c. 15. sect. 24. p. 403. and my lords grace against A C, sect. 24. p. 155 num. 5. we cannot but deny that Images Are to be adored, for such adoration is Superstition, Ibid. sect. 33. p. 278. & s 39. nu. 4. p. 377. See also my Lord Archbishop Usher, sermon: on 1 Cor. 10.17. a p. 30, 31, 32, etc. ad finem etc. 4. of the Irish Religion, and Multitudes more.
Matt. 10.16. the greek word is [ NONLATINALPHABET ] which is compounded ex α privativa, & NONLATINALPHABET: and denotes wisdome, but without all mixture of harm, or craft, or guile.
Matt. 10.16. the greek word is [ ] which is compounded ex α Privative, &: and denotes Wisdom, but without all mixture of harm, or craft, or guile.
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2 King 2.13, Elias dimisit pallium, id est, bona hujus mundi, quandò in curru igneo Spiritus sancti in coelum rapiebatur. Hugo de Prato florido, serm. 60 Dominica infra octav. Ascens.
2 King 2.13, Elias Dimisit pallium, id est, Bona hujus mundi, quandò in curru igneo Spiritus sancti in coelum rapiebatur. Hugo de Prato Florid, sermon. 60 Dominica infra Octav. Ascens.
Mundo carnem subtrahendam, non eo inficias; non è mundo tollendam, quod ipsum in nostrâ potestate non sit Du Plessis pag. 61. in 8o de vitae mortisque consideratione.
Mundo Carnem subtrahendam, non eo inficias; non è mundo tollendam, quod ipsum in nostrâ potestate non sit Du Plessis page. 61. in 8o de vitae mortisque consideration.
Cognitio futurorum meliùs potest fieri in (dormientibus) quàm in vigilantibus; eò quòd, quando anima abstrahitur à corporalibus, ut in somno, aptior redditur ad percipiendum in fluxum Divinum. Raynerius de Pisis, tom. 2. Pantheolog. cap. 12. de Prophetiâ, pag. 723. in quarto.
Cognitio futurorum meliùs potest fieri in (dormientibus) quàm in vigilantibus; eò quòd, quando anima abstrahitur à corporalibus, ut in Somno, aptior redditur ad percipiendum in fluxum Divinum. Raynerius de Pisces, tom. 2. Pantheologus. cap. 12. de Prophetiâ, page. 723. in quarto.
Ubi anima ipsa in contēplatione, quae est dulcedo quaedam divina, supra se evehitur exultans, cum cognoscat omnia haec mundana [ in comparatione ] boni• illius incommutabilis nullius valoris esse. Stella, ad c. 10. Luc. in fine.
Ubi anima ipsa in contemplation, Quae est Dulcedo quaedam Divine, supra se evehitur exultans, cum cognoscat omnia haec mundana [ in comparation ] boni• Illius incommutabilis Nullius valoris esse. Stella, ad c. 10. Luke in fine.
Lactant. lib. 2. de orig. error. cap. 2. & cap. 3. ibid. ver. fin. id ipsum vel maximi erroris est, vitam pecudum sub figurâ hominis imitari — Nec figura corporis, nec ratio excellens ingenii humani significat, ad hanc unam rem natum hominem, ut frueretur voluptatibus. Cic. lib. 2. de finibus.
Lactant. lib. 2. de Origin. error. cap. 2. & cap. 3. Ibid. ver. fin. id ipsum vel maximi Error est, vitam Pecudum sub figurâ hominis imitari — Nec figura corporis, nec ratio excellens Ingeny Humani significat, ad hanc unam remembering natum hominem, ut frueretur voluptatibus. Cic lib. 2. de finibus.
1 Tim 6 10. see Estius ad〈 … 〉, p. 280, 281. & quomodo utendum vitâ praesenti, ejusquae adjumentis; lege Calvin instit. l. 3. c. 10. & Peter Martyrloc: commun: class. 3. c. 12. sect: 19. p. 643. & alios.
1 Tim 6 10. see Estius ad〈 … 〉, p. 280, 281. & quomodo utendum vitâ praesenti, ejusquae adjumentis; lege calvin Institutio. l. 3. c. 10. & Peter Martyrloc: Common: class. 3. c. 12. sect: 19. p. 643. & Alioth.
Exod. 5.7. Tunc Diabo••s graviores tentationes homini ingerit, dum [ finem ] ejus appropinquare prospicit: & quem viventem blandiendo decepit, morientem saeviendo capit, Claudius.
Exod 5.7. Tunc Diabo••s graviores temptations Homini ingerit, dum [ finem ] His appropinquare prospicit: & Whom viventem blandiendo decepit, morientem saeviendo Capital, Claudius.
