Sermons of the Right Reuerend Father in God Miles Smith, late Lord Bishop of Glocester. Transcribed out of his originall manuscripts, and now published for the common good
THE Prophet Zachary in his first Chapter hath thus, Your fathers, where are they? and doe the Prophets liue for euer? but did not my Words and my statutes which I cōmanded by my Seruants the Prophets, take hold of your fathers? Meaning that they did take hold of their fathers, and would take hold of them also, excep• they repented.
THE Prophet Zachary in his First Chapter hath thus, Your Father's, where Are they? and do the prophets live for ever? but did not my Words and my statutes which I commanded by my Servants the prophets, take hold of your Father's? Meaning that they did take hold of their Father's, and would take hold of them also, excep• they repented.
Signifying, tha tthe Iudgements of God recorded in the Word, & thewhole Word it selfe was not ordained for the vse onely of them, in whose dayes it was written,
Signifying, than tthe Judgments of God recorded in the Word, & thewhole Word it self was not ordained for the use only of them, in whose days it was written,
In a City of Egypt called Diospolis, in a Temple there called Pylon, there was pictured a little boy to signifie Generation, and an old man, to signifie Corruption,
In a city of Egypt called Diospolis, in a Temple there called Pylon, there was pictured a little boy to signify Generation, and an old man, to signify Corruption,
The whole deuice being layd together importing this much, and preaching this much, NONLATINALPHABET, that is, O yee that are young and comming on, O yee that are old and going out of the world, (O all together) to you all be it knowne, that God doth hate Impudency.
The Whole device being laid together importing this much, and preaching this much,, that is, Oh ye that Are young and coming on, Oh ye that Are old and going out of the world, (Oh all together) to you all be it known, that God does hate Impudence.
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The like may be said of the present Text that I haue in hand, that albeit it be a part of a Sermon, that the Prophet Ieremy made vnto the Children of Israel a little before their captiuity into Babylon, (wherein he assureth them, that piety onely,
The like may be said of the present Text that I have in hand, that albeit it be a part of a Sermon, that the Prophet Ieremy made unto the Children of Israel a little before their captivity into Babylon, (wherein he assureth them, that piety only,
and no carnall sleights or abilities should be able to doe them good in that fearefull day,) and so might seeme to be proper to that Nation, and to that occasion;
and no carnal sleights or abilities should be able to do them good in that fearful day,) and so might seem to be proper to that nation, and to that occasion;
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yet for all that, if we will not mistake it, we are to take it for an euerlasting Sermon: (there is mention in the Reuelation of an euerlasting Gospell, ) and euen for a generall Proclamation against all haughtinesse,
yet for all that, if we will not mistake it, we Are to take it for an everlasting Sermon: (there is mention in the Revelation of an everlasting Gospel,) and even for a general Proclamation against all haughtiness,
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and vaine confidence of men, whether they be Iewes or Gentiles, young or old, euen against all those that doe not set God before their eyes, making him their stay,
and vain confidence of men, whither they be Iewes or Gentiles, young or old, even against all those that do not Set God before their eyes, making him their stay,
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the holy Ghost himselfe, the best Interpreter of his owne meaning, doth plainly declare, 1. Cor. 1. ver. 31. and 2. Cor. 10. ver. 17. To which places for breuity sake I doe referre you.
the holy Ghost himself, the best Interpreter of his own meaning, does plainly declare, 1. Cor. 1. ver. 31. and 2. Cor. 10. ver. 17. To which places for brevity sake I do refer you.
And what doth he speake vnto vs in the words of my Text? In summe & in grosse this much, to purge out the old leauen of arrogancy and insolency, that we may be a sweet leauen of modesty, and thankfulnesse vnto the Lord.
And what does he speak unto us in the words of my Text? In sum & in gross this much, to purge out the old leaven of arrogance and insolency, that we may be a sweet leaven of modesty, and thankfulness unto the Lord.
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for neither is it proper to a few fooles onely, as some haue imagined, (for these fooles are found euery where) neither is it a fault of vanity onely or indiscretion,
for neither is it proper to a few Fools only, as Some have imagined, (for these Fools Are found every where) neither is it a fault of vanity only or indiscretion,
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If any doubt of the general spreding of the infection, & whether it be epidemicall, let him think but of two sayings, the one of Salomon the other of Seneca. In the 20. of the Prouerbs Salomon saith, Many will boast, euery one of his goodnesse,
If any doubt of the general spreading of the infection, & whither it be epidemical, let him think but of two sayings, the one of Solomon the other of Senecca. In the 20. of the Proverbs Solomon Says, Many will boast, every one of his Goodness,
He had that commendation giuen him by consent, which none in his time was thought to deserue except it were one, to be Optimus Orator, optimus Senator, & optimus Imperator (as Plinie reporteth) to wit, a most singular Orator, a most singular Senator or Statesman, and a most singular Generall:
He had that commendation given him by consent, which none in his time was Thought to deserve except it were one, to be Optimus Orator, optimus Senator, & optimus Imperator (as Pliny Reporteth) to wit, a most singular Orator, a most singular Senator or Statesman, and a most singular General:
and yet this is not left vnremembred by them that were willing to conceale a small blemish in him, that his speech which flowed from him as sweet as the hony, hee made to taste as bitter as worme-wood many times, by his interlacing of his owne praises.
and yet this is not left unremembered by them that were willing to conceal a small blemish in him, that his speech which flowed from him as sweet as the honey, he made to taste as bitter as wormwood many times, by his interlacing of his own praises.
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Thus, as dead flies corrupt the sweet oyntment, as Salomon saith, and as desperate staruelings that haue nothing else to feed on, will fall to their owne flesh,
Thus, as dead flies corrupt the sweet ointment, as Solomon Says, and as desperate starvelings that have nothing Else to feed on, will fallen to their own Flesh,
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and saying, I am, and none else, I shall be a Lady for euer, and in now Babel for her proud names of blasphemy, wherof this was one, as Hieronymus saith, Roma aeterna, Rome shall flourish for euer:
and saying, I am, and none Else, I shall be a Lady for ever, and in now Babel for her proud names of blasphemy, whereof this was one, as Hieronymus Says, Roma aeterna, Room shall flourish for ever:
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but also in his dearest children, as in Dauid, for numbring the people of a vaine-glorious mind, and in Ezechiah, for shewing his treasures to the Ambassadours of the King of Babel, of the like bragging pride.
but also in his dearest children, as in David, for numbering the people of a vainglorious mind, and in Hezekiah, for showing his treasures to the ambassadors of the King of Babel, of the like bragging pride.
These points might be enlarged by amplifications, and set forth with variety of colours, and strengthened with many reasons and proofes, you may easily gather;
These points might be enlarged by amplifications, and Set forth with variety of colours, and strengthened with many Reasons and proofs, you may Easily gather;
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and cannot stand to take euery acquaintance that they meete by the hand, and as they that are to paint or to print a pitched field within the compasse of a sheete or two of paper, can make but few Soldiers, whole or compleate,
and cannot stand to take every acquaintance that they meet by the hand, and as they that Are to paint or to print a pitched field within the compass of a sheet or two of paper, can make but few Soldiers, Whole or complete,
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for who can come neere vnto God, within any degree of comparison, that hee should be afraid of him? (emulation is a kinde of feare of the worth or rising of another,
for who can come near unto God, within any degree of comparison, that he should be afraid of him? (emulation is a kind of Fear of the worth or rising of Another,
For shall the axe or saw boast it selfe against him that vseth the same? Esay chap. 10. Shall the pitcher exalt it selfe against the potter? or the thistle say, I am not a thistle? who made vs of one blood to dwell vpon the face of the earth? who tooke vs vp when we lay polluted in our blood,
For shall the axe or saw boast it self against him that uses the same? Isaiah chap. 10. Shall the pitcher exalt it self against the potter? or the thistle say, I am not a thistle? who made us of one blood to dwell upon the face of the earth? who took us up when we lay polluted in our blood,
as any of the former, who passeth by our iniquities, and winketh at our faults, whereby we trespasse against him daily and hourely? I say, who hath forgiuen vs,
as any of the former, who passes by our iniquities, and winketh At our Faults, whereby we trespass against him daily and hourly? I say, who hath forgiven us,
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as though thou hadst not receiued that which thou hast? nay why doest thou not couer thy face for shame, because of the manifold pollutions wherewith thou art distayned? Yet foolish man will be wise, naked man will be gay, filthy man will be pure,
as though thou Hadst not received that which thou hast? nay why dost thou not cover thy face for shame, Because of the manifold pollutions wherewith thou art distained? Yet foolish man will be wise, naked man will be gay, filthy man will be pure,
but Gregories in his Pastoralls, and but for selfe-loue the mother ofpride, which maketh vs pur-blind at the least, ( Isidorus Pelusiota sayth of the affection that we beare to another, that it is pur-blind, NONLATINALPHABET,
but Gregories in his Pastorals, and but for Self-love the mother ofpride, which makes us purblind At the least, (Isidorus Pelusiota say of the affection that we bear to Another, that it is purblind,,
and the breadth of his loue, and the worth of his pardon, and so be prouoked to greater thankefulnesse towards him ▪ also wee should know our selues and the summe of our debt,
and the breadth of his love, and the worth of his pardon, and so be provoked to greater thankfulness towards him ▪ also we should know our selves and the sum of our debt,
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and therefore forasmuch as pride is such a speciall hinderance to the performance of these speciall duties, no maruell if the Lord haue the same in speciall detestation.
and Therefore forasmuch as pride is such a special hindrance to the performance of these special duties, no marvel if the Lord have the same in special detestation.
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Adde hereunto, that as Tertullian calleth the Commandement that God gaue Adam in Paradise, Matricem omnium Praeceptorum Dei, The very matrix or wombe of the Commandements of God;
Add hereunto, that as Tertullian calls the Commandment that God gave Adam in Paradise, Matricem omnium Praeceptorum Dei, The very matrix or womb of the commandments of God;
If we say (saith Augustine ) that we are any thing, and doe not giue the glory vnto God, Adulteri sumus, nos amari v•lumus, non Sponsum, we are plaine adulterers, we would haue our selues to be loued, and not the Bridegroome.
If we say (Says Augustine) that we Are any thing, and do not give the glory unto God, Adulteri sumus, nos Amari v•lumus, non Sponsum, we Are plain Adulterers, we would have our selves to be loved, and not the Bridegroom.
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Loue ▪ (and selfe-loue much more) maketh those things tha• are not faire, to seeme faire, (it so blindeth the eye.) Lastly, it is most couetous and most enuious, hunting after praise as after a prey,
Love ▪ (and Self-love much more) makes those things tha• Are not fair, to seem fair, (it so blinds the eye.) Lastly, it is most covetous and most envious, hunting After praise as After a prey,
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Stand apart, come no neere mee, for I am holier then thou, said those proud hypocrites in Esay. Thus as Aristotle saith out of Theognis, that in Iustice all vertues are couched together NONLATINALPHABET summarily:
Stand apart, come not near me, for I am Holier then thou, said those proud Hypocrites in Isaiah. Thus as Aristotle Says out of Theognis, that in justice all Virtues Are couched together summarily:
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When Noah awoke from his wine, and knew what his yonger sonne Ham had done vnto him, hee cursed euen Hams sonne for Hams offence, saying, Cursed be Canaan, a seruant of seruants shall he be, &c. Stasius his verdit is remembred by Clemens Alexandrinus, NONLATINALPHABET, He that killeth the wicked parent, and spareth his vngracious brattes, is a very foole.
When Noah awoke from his wine, and knew what his younger son Ham had done unto him, he cursed even Hams son for Hams offence, saying, Cursed be Canaan, a servant of Servants shall he be, etc. Stasius his verdict is remembered by Clemens Alexandrian,, He that kills the wicked parent, and spares his ungracious brattes, is a very fool.
and if all boasting, then boasting of wisedome, or strength, or riches, as it followeth in my Text, Let not the wise man glory in his wisedome, &c. Of boasting in generall wee haue spoken enough already:
and if all boasting, then boasting of Wisdom, or strength, or riches, as it follows in my Text, Let not the wise man glory in his Wisdom, etc. Of boasting in general we have spoken enough already:
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For as much therefore, as wee haue proued already, that boasting in generall is vnlawfull, I shall not neede to proue seriously or amply, that it is vnlawfull to boast of these particulars, wisedome, strength,
For as much Therefore, as we have proved already, that boasting in general is unlawful, I shall not need to prove seriously or amply, that it is unlawful to boast of these particulars, Wisdom, strength,
But where wisedome is wanting, there the Sun goeth downe at noone-day, to vse the Prophets words, there the light that is in vs, is turned into darkenesse, as Christ speaketh;
But where Wisdom is wanting, there the Sun Goes down At noonday, to use the prophets words, there the Light that is in us, is turned into darkness, as christ speaks;
Wisedome therefore is a most precious thing, that is certaine, & the merchandize thereof is better then siluer, and the gaine thereof is better then gold,
Wisdom Therefore is a most precious thing, that is certain, & the merchandise thereof is better then silver, and the gain thereof is better then gold,
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wee are to boast of nothing, because nothing is our owne, or of our selues, and Augustin vpon Iohn saith, Christ said not, Without me you can doe little:
we Are to boast of nothing, Because nothing is our own, or of our selves, and Augustin upon John Says, christ said not, Without me you can do little:
then the Crow might haue been iustified for brauing it with her borrowed feathers, or stolne ( furtiuis coloribus ) & the Asse for ietting with the Lyons skinne about him,
then the Crow might have been justified for braving it with her borrowed Feathers, or stolen (furtiuis coloribus) & the Ass for jetting with the Lyons skin about him,
but some inward ioy or tickling helpeth it forward) and therfore it was like to the same Sardonius risus, & notwithstanding that exception, the proposition remaineth firme, that we boast not naturally or vsually of our infirmities or imperfections.
but Some inward joy or tickling Helpeth it forward) and Therefore it was like to the same Sardonius risus, & notwithstanding that exception, the proposition remains firm, that we boast not naturally or usually of our infirmities or imperfections.
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But now our wisedome is vnperfit and very vnperfit, why then should any boast of it? That it is vnperfit Saint Paul sheweth, 1. Cor. 13. We know in part, and we prophesie in part.
But now our Wisdom is unperfect and very unperfect, why then should any boast of it? That it is unperfect Saint Paul shows, 1. Cor. 13. We know in part, and we prophesy in part.
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Againe, now we see in a glasse darkely, yea, and that which an Egyptian Priest said to a Grecian, by the report of Plato, Ye Grecians are alwayes children.
Again, now we see in a glass darkly, yea, and that which an Egyptian Priest said to a Grecian, by the report of Plato, the Greeks Are always children.
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as that Roman Conelius Nasica, was so called, that Grecian that was called NONLATINALPHABET (not NONLATINALPHABET but NONLATINALPHABET) Democritus Abderita was so called;
as that Roman Conelius Nasica, was so called, that Grecian that was called (not but) Democritus Abderita was so called;
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Who euer satisfied others, or himselfe either, in deliuering the cause of ouer-flowing of Nilus in the Summer time? who ere could giue any sound reason why the Load-stone should draw the yron to it so as it doth? or direct,
Who ever satisfied Others, or himself either, in delivering the cause of overflowing of Nilus in the Summer time? who ere could give any found reason why the Loadstone should draw the iron to it so as it does? or Direct,
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and to deuise anew? And as for points of Diuinity, wherein I confesse wee haue the greatest helpe through the benefit of the Word, which is a light vnto our feete, and a Lanterne to our steps;
and to devise anew? And as for points of Divinity, wherein I confess we have the greatest help through the benefit of the Word, which is a Light unto our feet, and a Lantern to our steps;
touching the same also, it is a most certaine truth, that the most acute and iudicious Diuines haue both acknowledged their ignorance, (in some matters not so necessary to be vnderstood,) and deplored their owne fights.
touching the same also, it is a most certain truth, that the most acute and judicious Divines have both acknowledged their ignorance, (in Some matters not so necessary to be understood,) and deplored their own fights.
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What a good speech is that of Irenaeus ▪ Some things in the Scriptures (by Gods prouidence) are hard to be comprehended in this life, Vt semper quidem Deus doceat, homo autem semper discat quae sunt à Deo? That God might haue alwayes somewhat to teach vs,
What a good speech is that of Irnaeus ▪ some things in the Scriptures (by God's providence) Are hard to be comprehended in this life, Vt semper quidem Deus doceat, homo autem semper Discat Quae sunt à God? That God might have always somewhat to teach us,
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and that man might haue to learne alwaies those things that are of God? What a modest speech is that of Augustin; Quò me contemnas, quem magnum putas esse Doctorem,
and that man might have to Learn always those things that Are of God? What a modest speech is that of Augustin; Quò me contemnas, Whom magnum putas esse Doctorem,
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and as St. Paul to Timothie ascribeth immortalitie to the Lord, to the Lord onely (who onely hath immortalitie,) and as a King of this Land contended, that the name of King was due onely to the King crucified, Iesus Christ:
and as Saint Paul to Timothy ascribeth immortality to the Lord, to the Lord only (who only hath immortality,) and as a King of this Land contended, that the name of King was due only to the King Crucified, Iesus christ:
Yea, what say you, if heathen men themselues, as arrogant as they were, haue acknowledged no lesse? Laertius writeth, that certaine young men of Ionia standing vpon the Sea shore,
Yea, what say you, if heathen men themselves, as arrogant as they were, have acknowledged no less? Laertius Writeth, that certain young men of Ionia standing upon the Sea shore,
and beholding Fisher-men making of a draught, agreed with them a-great for their draught, that what they should hale vp to land in their net, should be theirs.
and beholding Fishermen making of a draught, agreed with them a-great for their draught, that what they should hale up to land in their net, should be theirs.
Now it was so (by Gods prouidence) that together with certaine fish, they inclosed a certaine piece of plate (which no man knew when it was sunke there) and dragged the same to land in their net.
Now it was so (by God's providence) that together with certain Fish, they enclosed a certain piece of plate (which no man knew when it was sunk there) and dragged the same to land in their net.
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The second also hee would none of it, but sent it to a third, and the third to a fourth, &c. and so they posted it from one to another, till seuen had it.
The second also he would none of it, but sent it to a third, and the third to a fourth, etc. and so they posted it from one to Another, till seuen had it.
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Prudens futuri temporis exitum caliginosa nocte premit Deus, saith one, NONLATINALPHABET, saith another; thus it is; future things they are to be, they are not yet;
Prudens Future Temporis exitum caliginosa nocte premit Deus, Says one,, Says Another; thus it is; future things they Are to be, they Are not yet;
therefore we cannot see them, they may fall out another way aswell, as that way as we imagine ▪ they be futura contingentia, therfore we may deceiued in them.
Therefore we cannot see them, they may fallen out Another Way aswell, as that Way as we imagine ▪ they be futura Contingentia, Therefore we may deceived in them.
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but the Merchant-venturer that is to cut the Seas, and had need of one wind to bring him out of the hauen, another to bring him about to the Lands-end, another peraduenture to bring him to the place of traffique where he would be, he can promise nothing neither touching his returne,
but the Merchant-venturer that is to Cut the Seas, and had need of one wind to bring him out of the Haven, Another to bring him about to the Land's-end, Another Peradventure to bring him to the place of traffic where he would be, he can promise nothing neither touching his return,
Antigonus, that wise Prince (he is reckoned among them that hauing but one eye, were exceeding politike and crafty) thought and made certaine account of it, to come vpon his enemy Eumenes at vnawares,
Antigonus, that wise Prince (he is reckoned among them that having but one eye, were exceeding politic and crafty) Thought and made certain account of it, to come upon his enemy Eumenes At unawares,
& to take him napping, but he found Eumenes as vigilant as himselfe, and so was faine to retire with a flea in his care as wise as he came. This for matters of warre. So for matters of peace;
& to take him napping, but he found Eumenes as vigilant as himself, and so was feign to retire with a flay in his care as wise as he Come. This for matters of war. So for matters of peace;
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also he thought peraduenture, that by occasion of his marriages and affinities being so great, many of the vplandish people would be trayned & wonne to the knowledge of the true God of Israel,
also he Thought Peradventure, that by occasion of his marriages and affinities being so great, many of the uplandish people would be trained & won to the knowledge of the true God of Israel,
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And as for the secret vnderminers of Salomons State & succession, where found they entertainment but among his allies? Let me instance this point in one or two examples more.
And as for the secret underminers of Solomon's State & succession, where found they entertainment but among his allies? Let me instance this point in one or two Examples more.
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Constantine the Great, that worthy Christian and great Politician, though that if he might build a City in the confines of Europe and Asia, that might bee aemula Romae, a match to Rome,
Constantine the Great, that worthy Christian and great Politician, though that if he might built a city in the confines of Europe and Asia, that might be aemula Rome, a match to Room,
Also Phocas and Pepinus thought, the one if hee might dignifie the Bishop of Rome with an extrauagant Title, (to bee called Vniuersall Bishop,) the other,
Also Phocas and Pepin Thought, the one if he might dignify the Bishop of Rome with an extravagant Title, (to be called Universal Bishop,) the other,
The building of new Rome was the decay of old Rome; so it proued: and the diuiding of the Empire was the destruction of the Empire, and no lesse, as wise men know:
The building of new Room was the decay of old Room; so it proved: and the dividing of the Empire was the destruction of the Empire, and no less, as wise men know:
surely one of those kindes of wisedomes that I erst reckoned vp vnto you, to wit, wisedome or skill in the Arts, wisedome or knowledge in Diuinity, wisedome or policy touching matters of State:
surely one of those Kinds of wisdoms that I erst reckoned up unto you, to wit, Wisdom or skill in the Arts, Wisdom or knowledge in Divinity, Wisdom or policy touching matters of State:
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Homer, I remember, crieth out against NONLATINALPHABET, or Discord, O, I would it were perished (and therefore) out of the company of the gods and men.
Homer, I Remember, cries out against, or Discord, Oh, I would it were perished (and Therefore) out of the company of the God's and men.
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So Cyprian against Couetousnesse, O detestabilis caritas mentium, &c. O the same detestable blindenesse of mens minds, &c. Hieronymus against Luxury or lechery, O ignis infernalis luxuria, O Lechery a very hellish fire. Augustine against error & mistaking; O errare, O delirare ;
So Cyprian against Covetousness, O detestabilis caritas mentium, etc. Oh the same detestable blindness of men's minds, etc. Hieronymus against Luxury or lechery, O ignis Infernal luxuria, Oh Lechery a very hellish fire. Augustine against error & mistaking; O errare, O delirare;
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O what a vile thing it is to be blinded with error, &c. Thus euery one cryed out against those sins wherewith their times were most pestered & poisoned.
Oh what a vile thing it is to be blinded with error, etc. Thus every one cried out against those Sins wherewith their times were most pestered & poisoned.
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Surely if I were appointed to touch the sore of the daughter of our people, (we haue many so res, from the crowne of our head to the sole of our feete, we are little else but sores and botches and biles) but yet if I were to touch that which doth most of all apostumate and ranckle,
Surely if I were appointed to touch the soar of the daughter of our people, (we have many so Rest, from the crown of our head to the sole of our feet, we Are little Else but sores and botches and biles) but yet if I were to touch that which does most of all apostumate and rankle,
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as for ensample, Constables to precept the ablest and fittest persons for the warres: Sheriffes to make returnes of indifferent Iuries for the tryall of rights:
as for ensample, Constables to precept the Ablest and Fittest Persons for the wars: Sheriffs to make returns of indifferent Juries for the trial of rights:
Iurors to haue God and a good conscience before their eyes, and not to turne aside to by-respects, &c. This we will not be induced to doe ; What letteth vs? Policy:
Jurors to have God and a good conscience before their eyes, and not to turn aside to by-respects, etc. This we will not be induced to do; What lets us? Policy:
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for we say, If we shall be precise in our office this yeere, or in this action at this time, others will bee as precise against vs or ours another time,
for we say, If we shall be precise in our office this year, or in this actium At this time, Others will be as precise against us or ours Another time,
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and the contrary, falsehood ▪ and yet to giue their names vnto the Gospell soundly, or to protest against Popery and superstition zealously, they will not be drawne. What with-holdeth them? Policy;
and the contrary, falsehood ▪ and yet to give their names unto the Gospel soundly, or to protest against Popery and Superstition zealously, they will not be drawn. What withholdeth them? Policy;
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for they thinke that continuing doubtfull, nay though they should be enemies, if but secret ones, they shall leese nothing, the State holding as it doth, these be the times of mercy (though certaine vngratefull men crie out against them,
for they think that Continuing doubtful, nay though they should be enemies, if but secret ones, they shall lose nothing, the State holding as it does, these be the times of mercy (though certain ungrateful men cry out against them,
Call you this wisedome, or policy, or prouidence, or the like? Then Achitophel was a wise man, to preferre the expectancy of honour at the traytor Absaloms hands,
Call you this Wisdom, or policy, or providence, or the like? Then Ahithophel was a wise man, to prefer the expectancy of honour At the traitor Absaloms hands,
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Yea, briefely then that Emperour was prouident, (were it Nero or whosoeuer else) that fished for Menise and Gudgeons with nets of silke and hookes of gold.
Yea, briefly then that Emperor was provident, (were it Nero or whosoever Else) that fished for Menise and Gudgeons with nets of silk and hooks of gold.
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What is the chaffe to the wheate, saith the Lord, by the Prophet? What is the shadow to the body? the body to the soule? frailty to eternity? What shall it aduantage a man to winne the whole world if he leese his s•ule? or can any man saue his soule that hath God his enemy? or can any man haue God to be his friend, that doth double with him? Be not deceiued:
What is the chaff to the wheat, Says the Lord, by the Prophet? What is the shadow to the body? the body to the soul? frailty to eternity? What shall it advantage a man to win the Whole world if he lose his s•ule? or can any man save his soul that hath God his enemy? or can any man have God to be his friend, that does double with him? Be not deceived:
and as truely as the reproch deliuered by the Prophet Esay, chapter 44. in respect of their corrupt iudgement is verified in them, Hee feedeth on ashes, a seduced heart hath deceiued him,
and as truly as the reproach Delivered by the Prophet Isaiah, chapter 44. in respect of their corrupt judgement is verified in them, He feeds on Ashes, a seduced heart hath deceived him,
so that hee cannot deliuer his soule, and say, May not I erre? So the Iudgement denounced by the same Prophet in another place, in respect of their worldly policy, shall take hold of them, Behold, saith he, you all kindle a fire,
so that he cannot deliver his soul, and say, May not I err? So the Judgement denounced by the same Prophet in Another place, in respect of their worldly policy, shall take hold of them, Behold, Says he, you all kindle a fire,
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As if he said, Your turning of deuices shall it not be as the Potters clay? shall it not breake and crimble betweene your fingers? Take counsell as long as you will, it shall not stand;
As if he said, Your turning of devices shall it not be as the Potters clay? shall it not break and crimble between your fingers? Take counsel as long as you will, it shall not stand;
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make a decree, it shall not prosper, saith the Lord Almighty. NONLATINALPHABET, saith the heathen man. He that soweth the wind, shall reape the whirle-wind, let him be sure of it.
make a Decree, it shall not prosper, Says the Lord Almighty., Says the heathen man. He that Soweth the wind, shall reap the whirlwind, let him be sure of it.
strong of arme, and hand, and body, and heart, and all, as that Aristomenes mentioned by Pliny, who slew three hundred Lacedemonians in fight in one day;
strong of arm, and hand, and body, and heart, and all, as that Aristomenes mentioned by pliny, who slew three hundred Lacedaemonians in fight in one day;
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and that Aurelian (then or shortly after Emperour) of whom they made this song, Mille, mille, mille viuat, qui mille, mille occidit, Let him liue thousands (of yeeres or moneths) who slew thousands of enemies.
and that Aurelian (then or shortly After Emperor) of whom they made this song, Mille, mille, mille viuat, qui mille, mille occidit, Let him live thousands (of Years or months) who slew thousands of enemies.
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Not others to glory in them, because Saint Paul saith, Let no man reioyce or glory in men, (NONLATINALPHABET) 1. Cor. 3. And againe, Let him that glorieth, glory in the Lord, 1. Cor. 10. Not themselues to glory in themselues, because strength is not to be compared to wisedome,
Not Others to glory in them, Because Saint Paul Says, Let no man rejoice or glory in men, () 1. Cor. 3. And again, Let him that Glorieth, glory in the Lord, 1. Cor. 10. Not themselves to glory in themselves, Because strength is not to be compared to Wisdom,
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and there was found therein a poore and wise man, and he deliuered the City by his wisedome, &c. Thus Salomon: Nature also hath taught as much, both in plaine words, and by examples:
and there was found therein a poor and wise man, and he Delivered the city by his Wisdom, etc. Thus Solomon: Nature also hath taught as much, both in plain words, and by Examples:
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to the leane horse he put the strong man, and he going roughly to worke, and thinking to doe the deed with dead strength, haled, and pulled, and tired himselfe,
to the lean horse he put the strong man, and he going roughly to work, and thinking to do the deed with dead strength, haled, and pulled, and tired himself,
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Wisedome therefore is better then strength, and therefore this is one strong reason, why strength should not be boasted of, since wisedome is denyed. Another reason may be this;
Wisdom Therefore is better then strength, and Therefore this is one strong reason, why strength should not be boasted of, since Wisdom is denied. another reason may be this;
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Now should a man be proud of frailty, as of grasse, of vapor, of smoake, of a shadow, of a tale that is told, &c. whereto the whole life of man and his glory,
Now should a man be proud of frailty, as of grass, of vapor, of smoke, of a shadow, of a tale that is told, etc. whereto the Whole life of man and his glory,
Were not Abimelech, and Pyrrhus, those most valiant Princes, each of them killed by the hand of a woman? Was not Totilas that noble Conquerour, that had vanquished Rome, which vanquished the whole world, was not he, I say, ouercome and slaine by Narses, an Eunuch, a semiuir? What should I stand any longer vpon this? God hath chosen, as the foolish things of the world, to confound the wise ;
Were not Abimelech, and Phyrrhus, those most valiant Princes, each of them killed by the hand of a woman? Was not Totilas that noble Conqueror, that had vanquished Rome, which vanquished the Whole world, was not he, I say, overcome and slain by Narses, an Eunuch, a semiuir? What should I stand any longer upon this? God hath chosen, as the foolish things of the world, to confound the wise;
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Xenophon himselfe saw so much, and saith thus, God, as it would seeme, taketh a pleasure, NONLATINALPHABET, that is, To exalt the base, and to pull downe the mighty.
Xenophon himself saw so much, and Says thus, God, as it would seem, Takes a pleasure,, that is, To exalt the base, and to pull down the mighty.
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And why so? Truly, not of enuy to their greatnesse, (as it is written of Tiberius or Caligula ) that he caused a goodly tall man, called Colossus for his stature and strength, of meere enuy to his personage, to fight,
And why so? Truly, not of envy to their greatness, (as it is written of Tiberius or Caligula) that he caused a goodly tall man, called Colossus for his stature and strength, of mere envy to his personage, to fight,
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and both to the German nation, he caused his Dwarfe, a very Pigmey, to take this German in hand, (being a Gyant to looke to) and to hacke him and hew him, (being bound to his hand) & to haue many courses at him, (as if a child were set to thwite a tree asunder) and at length with much adoe to get him downe & so to poach him in and kill him.
and both to the Germane Nation, he caused his Dwarf, a very Pigmey, to take this Germane in hand, (being a Giant to look to) and to hack him and hew him, (being bound to his hand) & to have many courses At him, (as if a child were Set to thwite a tree asunder) and At length with much ado to get him down & so to poach him in and kill him.
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or for want of iudgement, whereby they giue aduantage oftentimes to their enemies, (albeit I am not ignorant, that Synesius, that ancient and learned Bishop, saith, that strength and prudence seldome whiles concurre:
or for want of judgement, whereby they give advantage oftentimes to their enemies, (albeit I am not ignorant, that Synesius, that ancient and learned Bishop, Says, that strength and prudence seldom while concur:
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but hee vnderstandeth, I thinke, enormous strength in a huge vast body, otherwise his speech is not iustifiable) for many strong haue beene exceeding crafty withall,
but he understandeth, I think, enormous strength in a huge vast body, otherwise his speech is not justifiable) for many strong have been exceeding crafty withal,
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as Aristomenes of old (of whom I spake ere while) and George Castriot of late (in comparison) of whom it is written, that they had the strength of a Lyon,
as Aristomenes of old (of whom I spoke ere while) and George Castriot of late (in comparison) of whom it is written, that they had the strength of a lion,
But here is the quarrell, and this maketh God an enemy very oft to the strong and mighty, bec•use by their strength and power, they thinke to beare out,
But Here is the quarrel, and this makes God an enemy very oft to the strong and mighty, bec•use by their strength and power, they think to bear out,
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Ah foole, is my man a man, is my Tenant my neighbour, is my neighbour my brother? Doth Naboth refuse to sell his Vineyard to Achab, to King Achab? I will helpe thee to it for nothing, saith Iezabel. Doth the Senate deny my Master the Consulship? Hic ensis dabit: This sword shall helpe him to it, said aesars Souldier.
Ah fool, is my man a man, is my Tenant my neighbour, is my neighbour my brother? Does Naboth refuse to fell his Vineyard to Ahab, to King Ahab? I will help thee to it for nothing, Says Jezebel. Does the Senate deny my Master the Consulship? Hic ensis Dabit: This sword shall help him to it, said aesars Soldier.
Nec Leges metuunt, fed cedit viribus aequum, Moestaque victrici iura sub ense iacent. Thus they couet fields, and take them by violence, and houses, and take them away,
Nec Leges metuunt, fed cedit viribus Aequum, Moestaque victrici Jerusalem sub Ense jacent. Thus they covet fields, and take them by violence, and houses, and take them away,
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But what saith Basil in the same place? Take heed, saith he, (thou oppressor of the poore, thou cruell hard-hearted man) lest the same end betide thee, that doth bef all those great deuouring fishes,
But what Says Basil in the same place? Take heed, Says he, (thou oppressor of the poor, thou cruel hardhearted man) lest the same end betide thee, that does bef all those great devouring Fish,
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This might bee easily vouched by sundry examples, but the time being so far spent, it is time to come to the third speciall thing that we are forbidden to glory in, to wit, Riches. Nor the rich man glory in his riches.
This might be Easily vouched by sundry Examples, but the time being so Far spent, it is time to come to the third special thing that we Are forbidden to glory in, to wit, Riches. Nor the rich man glory in his riches.
And the Prophet seemeth to vse the method of NONLATINALPHABET, and to exclude the better at the first, that, that which is worse, might with lesse adoe be remooved,
And the Prophet seems to use the method of, and to exclude the better At the First, that, that which is Worse, might with less ado be removed,
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and after into Hungary, but the fertility of Thracia, the golden and siluer Mines of Hungary? On the contrary side, what maketh the Tartars euer to inuade,
and After into Hungary, but the fertility of Thracia, the golden and silver Mines of Hungary? On the contrary side, what makes the Tartars ever to invade,
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As for priuate spoilings and pillage, the learned know what Q. Aurelius gate, in the dayes of Sylla, by his Grange that lay commodious to some great one;
As for private spoilings and pillage, the learned know what Q. Aurelius gate, in the days of Sylla, by his Grange that lay commodious to Some great one;
as I remember) in his Oration against Euthunus, saith, that in those dayes NONLATINALPHABET: It was more dangerous to haue any wealth, then to commit whatsoeuer offence.
as I Remember) in his Oration against Euthunus, Says, that in those days: It was more dangerous to have any wealth, then to commit whatsoever offence.
Another this, They be not lasting nor permanent, but soone fleete away, and are gone. They may be compared to May-flowres, which yeeld a pleasant sauour for a few weekes,
another this, They be not lasting nor permanent, but soon fleet away, and Are gone. They may be compared to Mayflowers, which yield a pleasant savour for a few weeks,
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Nay, like the same small creatures called NONLATINALPHABET, which in one and the same day are ingendred, doe grow to perfection, decay, and dye. Indeed Euripides saith;
Nay, like the same small creatures called, which in one and the same day Are engendered, do grow to perfection, decay, and die. Indeed Euripides Says;
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Who euer would haue thought that Iob from such wealth, could haue fallen vpon the sudden into such misery? Who euer would haue thought, that King Dionysius must be faine to play the Schoole-master,
Who ever would have Thought that Job from such wealth, could have fallen upon the sudden into such misery? Who ever would have Thought, that King Dionysius must be feign to play the Schoolmaster,
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and to teach petties before he dye, to get his liuing? Who euer would haue thought that King Perses sonne and heyre must be glad to learne an occupation,
and to teach petties before he die, to get his living? Who ever would have Thought that King Perses son and heir must be glad to Learn an occupation,
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and to play the Blacke-smith, to relieue his necessity? Who would haue thought, that the Emperour Charles the Grosse could want necessaries before he dyed? That the Emperour Henry the fourth, (that victorious Emperour that had fought fifty two pitcht battels) could fall into that extremity, as to be a Petitioner for a Prebend in the Church of Spira, to maintaine him in his old age? Briefely, that King Giliner (before them,) that potent King of the Vandals, could be so low brought,
and to play the Blacksmith, to relieve his necessity? Who would have Thought, that the Emperor Charles the Gross could want necessaries before he died? That the Emperor Henry the fourth, (that victorious Emperor that had fought fifty two pitched battles) could fallen into that extremity, as to be a Petitioner for a Prebend in the Church of Spira, to maintain him in his old age? Briefly, that King Giliner (before them,) that potent King of the Vandals, could be so low brought,
when Kings and Potentates be so easily stripped of it, and left as naked as my nayle? Yet for all that, earthly-minded men as we are, we will still be myring of ourselues in the mucke and pelfe of this world,
when Kings and Potentates be so Easily stripped of it, and left as naked as my nail? Yet for all that, earthly-minded men as we Are, we will still be myring of ourselves in the muck and pelf of this world,
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for can any man boast with any probability of that which he cannot say that he is the better for? Now thus it is, Talibus bonis non fiunt homines boni,
for can any man boast with any probability of that which he cannot say that he is the better for? Now thus it is, Talibus bonis non Fluent homines boni,
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So Augustine. And as for bettering of men, it is too true, that Asdrubal Haedeus saith in Liuy, Rarò simul hominibus bona fortuna, bonaque mens datur :
So Augustine. And as for bettering of men, it is too true, that Asdrubal Haedeus Says in Livy, Rarò simul hominibus Bona fortuna, bonaque Mens datur:
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so they must haue extraordinary soules, that will not be ouercome with the world? Did not Dauid himselfe in his prosperity say, that he should neuer be remoued? say,
so they must have extraordinary Souls, that will not be overcome with the world? Did not David himself in his Prosperity say, that he should never be removed? say,
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yet pouerty, through the blessing of God, doth kindle deuotion, and kill sinne in vs, euen as Worme-wood, or the like bitter things doe kill Moths or wormes.
yet poverty, through the blessing of God, does kindle devotion, and kill sin in us, even as Wormwood, or the like bitter things do kill Moths or worms.
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This our Sauiour Christ doth warrant vs to doe by his owne example, Luke 10. Who there is said, To haue reioyced in the Spirit on our behalfe, Luke 10.21.
This our Saviour christ does warrant us to do by his own Exampl, Lycia 10. Who there is said, To have rejoiced in the Spirit on our behalf, Lycia 10.21.
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Now, by knowledge, I vnderstand, and the Prophet in my Text vnderstandeth not a bare apprehension or sense of the mind, that there is a Diuine power, greater and mightier then all;
Now, by knowledge, I understand, and the Prophet in my Text understandeth not a bore apprehension or sense of the mind, that there is a Divine power, greater and Mightier then all;
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therefore they haue knowledge) butalso a consent, (NONLATINALPHABET, as Clemens Alexandrin. calleth it) and perswasion of the heart, touching both the Prouidence of God, that he worketh all in all,
Therefore they have knowledge) butalso a consent, (, as Clemens Alexandrian. calls it) and persuasion of the heart, touching both the Providence of God, that he works all in all,
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A SERMON VPON THE SIXT OF IOHN. THE SECOND SERMON. IOHN 6. Vers. 67.68, 69, 70. Iesus therefore said vnto the Twelue, Will yee also goe away (NONLATINALPHABET?) Simon Peter then (or therefore NONLATINALPHABET) answered him, Lord, to whom shall we goe? Thou hast the words of euerlasting life.
A SERMON UPON THE SIXT OF JOHN. THE SECOND SERMON. JOHN 6. Vers. 67.68, 69, 70. Iesus Therefore said unto the Twelue, Will ye also go away (?) Simon Peter then (or Therefore) answered him, Lord, to whom shall we go? Thou hast the words of everlasting life.
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Looke but vpon two or three examples, Regium est, cùm bene feceris, malè audire, (It was the complaint of a great King) that is, It is the Fate of Kings, to be rewarded with euill speeches, for their good deseruings.
Look but upon two or three Examples, Regium est, cùm bene feceris, malè Audire, (It was the complaint of a great King) that is, It is the Fate of Kings, to be rewarded with evil Speeches, for their good deservings.
None e uer more faithful in Gods house then Moses, none deeper in Gods Booke, none more graced with miracles, none more carefull of the peoples good, &c. Yet if any feare of hunger,
None e ver more faithful in God's house then Moses, none Deeper in God's Book, none more graced with Miracles, none more careful of the peoples good, etc. Yet if any Fear of hunger,
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then was Saint Paul no longer a Father vnto them, but an enemy, and in stead of plucking out their owne eyes, they seemed forward enough to pull out Saint Pauls, to doe their false apostles pleasure;
then was Saint Paul no longer a Father unto them, but an enemy, and in stead of plucking out their own eyes, they seemed forward enough to pull out Saint Paul's, to do their false Apostles pleasure;
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and then they will giue life, (as Augustine full well expoundeth, Spiritualiter intelligenda sunt. Intellexisti spiritualiter Spiritus & vita sunt? Intellexisti carnaliter? E•iam sic illa Spiritus & vitae sunt, sed tibi non sunt :
and then they will give life, (as Augustine full well expoundeth, Spiritualiter intelligenda sunt. Intellexisti spiritualiter Spiritus & vita sunt? Intellexisti carnaliter? E•iam sic illa Spiritus & vitae sunt, sed tibi non sunt:
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though neither himselfe, nor others had spoken so before? But now it hath beene an vsuall thing with Christ, by a kind of Anagoge, to deduce matters from the currant carnall •ense, to an heauenly vnderstanding;
though neither himself, nor Others had spoken so before? But now it hath been an usual thing with christ, by a kind of Anagoge, to deduce matters from the currant carnal •ense, to an heavenly understanding;
He answered and said, Who is my mother, and who are my brethren? And stretching out his hand vpon his Disciples, he said, Behold my mother and my brethren;
He answered and said, Who is my mother, and who Are my brothers? And stretching out his hand upon his Disciples, he said, Behold my mother and my brothers;
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and to let the oppressed goe free, &c. To deale thy bread to the hungry? &c. There was another bodily fasting, (or pinching of the belly) but that was nothing to this spirituall One.
and to let the oppressed go free, etc. To deal thy bred to the hungry? etc. There was Another bodily fasting, (or pinching of the belly) but that was nothing to this spiritual One.
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and Towres, and Forts, &c. said Cleopatra to Marcus Antonius. Doe you aske me where be my Iewels? My Iewels are my husband & his triumphs, said Phocions wife.
and Towers, and Forts, etc. said Cleopatra to Marcus Antonius. Do you ask me where be my Jewels? My Jewels Are my husband & his Triumphos, said Phocions wife.
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Doe you aske me where be mine ornaments? My ornaments be my two sonnes, whom I haue brought vp in vertue and learning, said the mother of the Gracchi. Do you aske me where be my treasures? My treasures be my friends, said Constantius, the father of Constantine. Briefly, doe you aske me where be my hands? My hands are the poore, the blind,
Do you ask me where be mine Ornament? My Ornament be my two Sons, whom I have brought up in virtue and learning, said the mother of the Gracchi. Do you ask me where be my treasures? My treasures be my Friends, said Constantius, the father of Constantine. Briefly, do you ask me where be my hands? My hands Are the poor, the blind,
and the lame, whom I keepe of almes, said Amadeus. Lastly, doe you aske what is the Romanes their science or occupation? I confesse, (saith the Prince of Latine Poets) Others can paint,
and the lame, whom I keep of alms, said Amadeus. Lastly, do you ask what is the Romans their science or occupation? I confess, (Says the Prince of Latin Poets) Others can paint,
and carue, and play the Orators, and play the Astronomers artificially, but, Tu regere Imperio populos Romane memento, &c. Hae tibi erunt Artes, &c. Thine Astronomy,
and carve, and play the Orators, and play the Astronomers artificially, but, Tu Regere Imperial populos Roman memento, etc. Hae tibi erunt Arts, etc. Thine Astronomy,
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this must be thy Art. Euen thus you heare that our Sauiour is not singular in his phrase in this 6. of Iohn, touching Eating his Flesh, and drinking his Blood, but that the same in Analogie is vsed else-where by himselfe, and euery where by others.
this must be thy Art. Eve thus you hear that our Saviour is not singular in his phrase in this 6. of John, touching Eating his Flesh, and drinking his Blood, but that the same in Analogy is used elsewhere by himself, and every where by Others.
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& c? Yet of the former speech, our Aduersaries the Romanists take hold of, as did also the Capernaites before them, & to the later they take no exception.
& c? Yet of the former speech, our Adversaries the Romanists take hold of, as did also the Capernaum before them, & to the later they take no exception.
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And who tooke it in ill fashion? The Text saith, Many of his Disciples when they heard this, said, This is an heardsaying, who may abide it? Yea further, that Many went backe & walked no more with him, ver. 66. If the vulgar Gnain Haarets, had cauilled with a few of the better sort only,
And who took it in ill fashion? The Text Says, Many of his Disciples when they herd this, said, This is an heardsaying, who may abide it? Yea further, that Many went back & walked no more with him, ver. 66. If the Vulgar Gnain Haarets, had caviled with a few of the better sort only,
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or if they had kept their dislike to themselues, or if they had contained themselues within words, it had bin another matter, (Mortui non mordent: so words be but wind, Verba dum sunt, and so Muti non mordent. ) But now,
or if they had kept their dislike to themselves, or if they had contained themselves within words, it had been Another matter, (Deads non mordent: so words be but wind, Verba dum sunt, and so Muti non mordent.) But now,
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A question, An answere, & A reply. The Question, and Reply, are moued by our Sauiour, the Answere by Peter. The Question is tentatory, [ Will •ou also goe away? ] I haue deserued better of you.
A question, an answer, & A reply. The Question, and Reply, Are moved by our Saviour, the Answer by Peter. The Question is tentatory, [ Will •ou also go away? ] I have deserved better of you.
] (He seemed to take it ill, that their fidelity was questioned;) pa rtly Protestatory, [ Wee beleeue and know that thou art the Christ, the Sonne of the liuing God.
] (He seemed to take it ill, that their Fidis was questioned;) Paul rtly Protestatory, [ we believe and know that thou art the christ, the Son of the living God.
] Lastly, the Reply is Expostulatory, Haue I not chosen you twelue, and one of you is a Deuill? As if he said, Ye are not all sound at the heart, yee are not all the men that you would be taken for.
] Lastly, the Reply is Expostulatory, Have I not chosen you twelue, and one of you is a devil? As if he said, You Are not all found At the heart, ye Are not all the men that you would be taken for.
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You ranne well, who did let you, that you did not obey the truth? Gal. 5. and chapter 3. Are you so foolish, that after you haue begun in the spirit, you will end in the flesh? So it is, No man is crowned,
You ran well, who did let you, that you did not obey the truth? Gal. 5. and chapter 3. are you so foolish, that After you have begun in the Spirit, you will end in the Flesh? So it is, No man is crowned,
And Cyprian speaketh sensibly, Quicquid ante finem fuerit, gradus est, quo ad fastigium salutis ascenditur, non terminus quo iam culminis summa teneatur ;
And Cyprian speaks sensibly, Quicquid ante finem fuerit, gradus est, quo ad fastigium Salutis ascenditur, non terminus quo iam culminis summa teneatur;
when in the fourth he gaue ground and was ouer-come? Who maketh account of land Oates that shead before the Haruest? or of fruit, be it Apple or Peare, that falls from the tree before it be ripe? If you heare these things, happy are ye if ye doe them, saith Christ;
when in the fourth he gave ground and was overcome? Who makes account of land Oats that shed before the Harvest? or of fruit, be it Apple or Pear, that falls from the tree before it be ripe? If you hear these things, happy Are you if you do them, Says christ;
neither was it a small fault of these Disciples, hauing beene once enlightned, and tasted of the good gift of God, to forsake Christ in the open field,
neither was it a small fault of these Disciples, having been once enlightened, and tasted of the good gift of God, to forsake christ in the open field,
for surely your punishment should be so much the heauier, by how much Gods mercies in so calling and trusting you haue been the greater. To this effect our Sauiour.
for surely your punishment should be so much the Heavier, by how much God's Mercies in so calling and trusting you have been the greater. To this Effect our Saviour.
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the one touching our Sauiour himself, the other touching his Elect. Christ demandeth of them what their minde was? doth not this somewhat question his omniscience? Againe he asketh them,
the one touching our Saviour himself, the other touching his Elect. christ demandeth of them what their mind was? does not this somewhat question his omniscience? Again he asks them,
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whether they would forsake him? doth not this call in question the stablenes of Gods counsell touching the Elect? These be the two questions which I will answere in a word or two. Touching the first:
whither they would forsake him? does not this call in question the stableness of God's counsel touching the Elect? These be the two questions which I will answer in a word or two. Touching the First:
He therefore being Iehouah, and Shaddai, all-being, and euerbeing, all-sufficient, and euer-sufficient, may not be thought to haue asked this question, to be better informed for his owne part:
He Therefore being Jehovah, and Shaddai, all-being, and euerbeing, All-sufficient, and ever-sufficient, may not be Thought to have asked this question, to be better informed for his own part:
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for he knoweth all, and needed not that any should testifie of man, for hee knew what was in man, Iohn 2. But as in the 12. of Iohn, Christ saith, This voyce came not for my sake, but for yours.
for he Knoweth all, and needed not that any should testify of man, for he knew what was in man, John 2. But as in the 12. of John, christ Says, This voice Come not for my sake, but for yours.
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So may we say of Christs words in my Text, that they were not vttered for himselfe, but for vs. It was good that the world should be satisfied concerning the resolution of the Apostles to follow Christ, whatsoeuer came of it,
So may we say of Christ words in my Text, that they were not uttered for himself, but for us It was good that the world should be satisfied Concerning the resolution of the Apostles to follow christ, whatsoever Come of it,
With the heart man beleeueth vnto righteousnesse, with the mouth he confesseth vnto saluation. This therefore may seeme to be a speciall cause why Christ demandeth of the twelue,
With the heart man Believeth unto righteousness, with the Mouth he Confesses unto salvation. This Therefore may seem to be a special cause why christ demandeth of the twelue,
whether they would play the Turne-coats, as some others did, namely, to draw forth their confession and profession of their faith. As for the other doubt;
whither they would play the Turncoats, as Some Others did, namely, to draw forth their Confessi and profession of their faith. As for the other doubt;
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And can Satan or all the power of hell preuaile against Christs prayer? Praedestinatorum nemo cum Diabolo peribit, nemo vsque ad mortem sub Diaboli potestate remanebit :
And can Satan or all the power of hell prevail against Christ prayer? Praedestinatorum nemo cum Diabolo Peribit, nemo vsque ad mortem sub Diaboli potestate remanebit:
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He learned it of Saint Iohn. They went out from vs, but were not of vs, &c. Let vs end this point with another testimony of Austin more pregnant and plaine then either of them.
He learned it of Saint John. They went out from us, but were not of us, etc. Let us end this point with Another testimony of Austin more pregnant and plain then either of them.
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On the other side it must needs be a great corrasiue to Caesars heart, that Labienus, that had done him so worthy seruice against the Galles nine or tenne yeeres together, left him in the quarrell betweene him and Pompey, & took Pompeys part.
On the other side it must needs be a great corrasive to Caesars heart, that Labienus, that had done him so worthy service against the Galls nine or tenne Years together, left him in the quarrel between him and Pompey, & took Pompeys part.
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I haue nourished & brought vp children, & they to rebell against me, this cuts my gall, saith God in effect in Esay. What, my son that came out of mine own bowels, to miniken the matter against me? nay, to make head against me? This is such a matter,
I have nourished & brought up children, & they to rebel against me, this cuts my Gall, Says God in Effect in Isaiah. What, my son that Come out of mine own bowels, to miniken the matter against me? nay, to make head against me? This is such a matter,
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nay, suppose that all should bowe their knees to Baal, or worship the golden Calfe, saue Elias and Moses, should this make vs to goe away? Nay, greater is he that is in vs,
nay, suppose that all should bow their knees to Baal, or worship the golden Calf, save Elias and Moses, should this make us to go away? Nay, greater is he that is in us,
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And more there bee which be with vs, then they that be against vs, said Elizeus, and saw Elizeus. It is all one with God, to saue with few or with many:
And more there be which be with us, then they that be against us, said Elisha, and saw Elisha. It is all one with God, to save with few or with many:
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then to haue ten thousand scabbed ones? Quid mihi cum multitudine? What haue I to doe with the multitude? &c. So before him Cyprian, Non attendas numerum illorum:
then to have ten thousand scabbed ones? Quid mihi cum multitudine? What have I to do with the multitude? etc. So before him Cyprian, Non attendas Numerum Illorum:
When Constantius told Liberius, that hee was no body, in comparison of all the World, that had condemned Athanasius; Liberius told the Emperour againe, NONLATINALPHABET:
When Constantius told Liberius, that he was no body, in comparison of all the World, that had condemned Athanasius; Liberius told the Emperor again,:
So should it be also in this hurly-burley and difference, who are true subiects and Souldiers, who not? who good Citizens, who bad? Antichrists fauorits pretend a Proclamation as well as Christs,
So should it be also in this hurly-burley and difference, who Are true Subjects and Soldiers, who not? who good Citizens, who bade? Antichrists favourites pretend a Proclamation as well as Christ,
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should not their voyce be marked, their Commission perused, their watch-word called for? By their fruites yee shall know them, saith Christ, that is, by their Doctrine, sheweth Vincentius Lirinensis, (not so much by their conuersation:) for howsoeuer they will goe about to make it good by the sentences of the Law of God,
should not their voice be marked, their Commission perused, their watchword called for? By their fruits ye shall know them, Says christ, that is, by their Doctrine, shows Vincentius Lirinensis, (not so much by their Conversation:) for howsoever they will go about to make it good by the sentences of the Law of God,
Bid them pronounce Shibboleth, and they will pronounce Sibboleth ; bid them speake the Language of Canaan, they will vtter halfe the Language of Canaan,
Bid them pronounce Shibboleth, and they will pronounce Sibboleth; bid them speak the Language of Canaan, they will utter half the Language of Canaan,
but not adaequata regula, there are other rules besides, namely, Traditions. But Christ saith, Search the Scriptures, for in them you thinke you haue eternall life,
but not adaequata regula, there Are other rules beside, namely, Traditions. But christ Says, Search the Scriptures, for in them you think you have Eternal life,
Why doth not He send them to something else, if any thing else were to be trusted? Surely, that which Tertullian saith of the Apostles, that if either they knew not all things themselues,
Why does not He send them to something Else, if any thing Else were to be trusted? Surely, that which Tertullian Says of the Apostles, that if either they knew not all things themselves,
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or knowing, did not teach others, they subiected Christ to reproofe, that sent forth his Apostles either minus instructos, aut parum simplices, either not sufficiently instructed,
or knowing, did not teach Others, they subjected christ to reproof, that sent forth his Apostles either minus instructos, Or Parum simplices, either not sufficiently instructed,
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This, I say, may seeme iustly to be obiected to Christ, euen primarily, namely, if there were any other meanes (worth the talking of) whereby wee might learne Christ,
This, I say, may seem justly to be objected to christ, even primarily, namely, if there were any other means (worth the talking of) whereby we might Learn christ,
and consequently attaine to eternall life, any other besides the Scriptures, then Christ in not reuealing the same, nec•ssarily bewrayeth either want of knowledge,
and consequently attain to Eternal life, any other beside the Scriptures, then christ in not revealing the same, nec•ssarily bewrayeth either want of knowledge,
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If Rome were called by that name in that Epistle, why should it not be as well vnderstood so in the Reuelation? and then the great whore, which was to make all the world drunke with the Cuppe of her fornications? So here to get some priuiledge to their Chaire,
If Rome were called by that name in that Epistle, why should it not be as well understood so in the Revelation? and then the great whore, which was to make all the world drunk with the Cup of her fornications? So Here to get Some privilege to their Chair,
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Secondly, to the Allegation I answere with Origen (alleaged by their Aquinas,) Omnia quae dicunt nobis ex Lege intelligentes sensum Legis, &c. All that they say vnto vs out of the Law, vnderstanding the sense of the Law, (that is, vnderstanding it rightly,) that we must doe.
Secondly, to the Allegation I answer with Origen (alleged by their Aquinas,) Omnia Quae dicunt nobis ex Lege intelligentes sensum Legis, etc. All that they say unto us out of the Law, understanding the sense of the Law, (that is, understanding it rightly,) that we must do.
Otherwise if they doe, NONLATINALPHABET, if they preach another Gospell but that which we haue receiued from the Apostles, (who committed the same they taught to writing, to be theground & pillar of the Church,
Otherwise if they do,, if they preach Another Gospel but that which we have received from the Apostles, (who committed the same they taught to writing, to be theground & pillar of the Church,
And that the Pharises were not simply to be followed for all the Chaire, it is manifest hereby, that Christ, Math. 16. warneth his Disciples to beware of the leauen of the Pharises, that is, of the (false) doctrine of the Pharises.
And that the Pharisees were not simply to be followed for all the Chair, it is manifest hereby, that christ, Math. 16. warneth his Disciples to beware of the leaven of the Pharisees, that is, of thee (false) Doctrine of the Pharisees.
And indeed, if an Angels Doctrine is not simply to be admitted without tryall ▪ Gal. 1. is the Pharises their Doctrine, (either former Pharises or later,) because of a Chaire & succession, without question to be embraced? Suspecta est Lex quae se probari non vult, saith Tertullian. And, Non Cathedra faci• Sacerdotem, sed Sacerdos Cathedram, saith Chrysostome: Therefore if yee [ goe away, ] for these Facing-cardes of multitudes or Chaire, vnhappy are yee.
And indeed, if an Angels Doctrine is not simply to be admitted without trial ▪ Gal. 1. is the Pharisees their Doctrine, (either former Pharisees or later,) Because of a Chair & succession, without question to be embraced? Suspecta est Lex Quae se probari non vult, Says Tertullian. And, Non Cathedra faci• Sacerdotem, sed Sacerdos Cathedram, Says Chrysostom: Therefore if ye [ go away, ] for these Facing-cards of Multitudes or Chair, unhappy Are ye.
[ Will yee also goe away? ] O, but many wise, and learned, and great ones fall from your cause daily, Ergo. I answere first with Tertullian, Some build their ruine, saith he, hereupon.
[ Will ye also go away? ] O, but many wise, and learned, and great ones fallen from your cause daily, Ergo. I answer First with Tertullian, some built their ruin, Says he, hereupon.
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Quis hoc dicens, non ipse sibi respondit, neque fideles, neque prudentes, neque vsitatos aestimandos, quos Haereses potuerint demutare? Who speaking so, hath not made himselfe answere, to wit, that they are not to be reckoned, either for faithfull,
Quis hoc dicens, non ipse sibi respondit, neque fideles, neque prudentes, neque vsitatos aestimandos, quos Heresies potuerint demutare? Who speaking so, hath not made himself answer, to wit, that they Are not to be reckoned, either for faithful,
when that would not serue the turne, then he caused to be presented before him, a terrible huge Elephant, thinking that such a beast would haue cooled his courage.
when that would not serve the turn, then he caused to be presented before him, a terrible huge Elephant, thinking that such a beast would have cooled his courage.
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for all that they passed thorow the fire, and were offered as it were therein, as well as Polycarpe, & many other godly men and women, in the Primitiue time.
for all that they passed thorough the fire, and were offered as it were therein, as well as Polycarp, & many other godly men and women, in the Primitive time.
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If they wil ▪ needs entangle thēselues with those hampers, that are made against practisers against the State, who can helpe them, who will almost pity them? Do their States,
If they will ▪ needs entangle themselves with those hampers, that Are made against practisers against the State, who can help them, who will almost pity them? Do their States,
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Did not the Florentines hang by the necke the Archbishop of Piso, for conspiring against the two Medices? Did not Vrban the sixt drowne Cardinals by sackefuls,
Did not the Florentines hang by the neck the Archbishop of Piso, for conspiring against the two Medices? Did not Urban the sixt drown Cardinals by sackefuls,
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It is not the punishmēt, it is the cause that maketh a true Martyr. For our parts, we say vnto them, as Optatus doth to their like; Nulli dictum est, Nega Deum. Nulli dictum est, Incende Testamentum.
It is not the punishment, it is the cause that makes a true Martyr. For our parts, we say unto them, as Optatus does to their like; None dictum est, Nega God. None dictum est, Incend Testamentum.
That is, To none of them hath it beene said, Deny God. To none of them hath it beene said, Burne the New Testament. To none hath it beene said, Offer incense, or throw downe Churches,
That is, To none of them hath it been said, Deny God. To none of them hath it been said, Burn the New Testament. To none hath it been said, Offer incense, or throw down Churches,
and their vestiments, and many things that I know not, nor care to learne, and it hath beene their ordinary practice, where they haue beene the stronger, to destroy not onely Churches,
and their vestments, and many things that I know not, nor care to Learn, and it hath been their ordinary practice, where they have been the Stronger, to destroy not only Churches,
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and where not? So that we haue great cause to flee from them, (not onely to goe away,) and they no cause to flee from vs, who neuer thirsted after their blood,
and where not? So that we have great cause to flee from them, (not only to go away,) and they no cause to flee from us, who never thirsted After their blood,
The denyall is set forth by way of Interrogation for more vehemency sake, and containeth in it a reason drawne from the excellency of Christ before other teachers, Lord, to whom shall we goe? meaning there was no Master worth the thinking of, in comparison to him,
The denial is Set forth by Way of Interrogation for more vehemency sake, and Containeth in it a reason drawn from the excellency of christ before other Teachers, Lord, to whom shall we go? meaning there was no Master worth the thinking of, in comparison to him,
but Ioseph of Arimathea, a Councellour, a iust man, and a good, consented not to their plots and practices, Luk. 23. So Obadiah was not carryed away with the streame of the time, to kill Gods Prophets,
but Ioseph of Arimathea, a Counselor, a just man, and a good, consented not to their plots and practices, Luk. 23. So Obadiah was not carried away with the stream of the time, to kill God's prophets,
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and his father too, yet in this, no question, he pleased both, that he dissented from his brethrens bloody designe, to murder their bother Ioseph, and both disswaded them, and deliuered him.
and his father too, yet in this, no question, he pleased both, that he dissented from his Brothers' bloody Design, to murder their bother Ioseph, and both dissuaded them, and Delivered him.
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The like example of constancy and magnanimity appeared in Caleb, and Iosuah, Numb. 14. who opposed themselues, not onely to their fellowes being tenne to two,
The like Exampl of constancy and magnanimity appeared in Caleb, and Joshua, Numb. 14. who opposed themselves, not only to their Fellows being tenne to two,
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and the truth of his promise, saying, Rebell not against the Lord, neither feare yee the people of the Land, for they are but bread for vs, their shield is departed from them,
and the truth of his promise, saying, Rebel not against the Lord, neither Fear ye the people of the Land, for they Are but bred for us, their shield is departed from them,
Yea, that God that prospered the Midwiues of Egypt, for not subscribing to the bloody decree of Pharaoh, and his Councellors, did also highly aduance these his seruants, not onely bringing them into the Land of Promise, the place of rest where they would be,
Yea, that God that prospered the Midwives of Egypt, for not subscribing to the bloody Decree of Pharaoh, and his Councillors, did also highly advance these his Servants, not only bringing them into the Land of Promise, the place of rest where they would be,
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and the other also a great man, and a mighty, and of such vigorousnesse in his extreme old age, that he confesseth, that hee was as lusty at eighty fiue yeeres of age,
and the other also a great man, and a mighty, and of such vigorousness in his extreme old age, that he Confesses, that he was as lusty At eighty fiue Years of age,
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as you may see, Ioshuah 14. Thus there is a reward with the Lord, and a speciall reward for them that cleaue fast vnto the Lord, and doe sanctifie him, both in their hearts,
as you may see, Joshua 14. Thus there is a reward with the Lord, and a special reward for them that cleave fast unto the Lord, and do sanctify him, both in their hearts,
Yea Saul, though he threw neuer a stone at Saint Stephen, yet, because he kept the clothes of them that stoned him, he may be reckoned among the persecutors.
Yea Saul, though he threw never a stone At Saint Stephen, yet, Because he kept the clothes of them that stoned him, he may be reckoned among the persecutors.
Yea, Moses himselfe, that Saint of the Lord, at other times so zealous, so faithfull, so couragious, yet, because at the waters of Meribah he did not sanctifie the Lord,
Yea, Moses himself, that Saint of the Lord, At other times so zealous, so faithful, so courageous, yet, Because At the waters of Meribah he did not sanctify the Lord,
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and rebuke the people for their rebellion, with that edge and resolution, as he ought to haue done, is told plainely by God himselfe, that he should not enter into the Land of Promise, see it he should,
and rebuke the people for their rebellion, with that edge and resolution, as he ought to have done, is told plainly by God himself, that he should not enter into the Land of Promise, see it he should,
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for being exhorted by a friend of his, to keepe his conscience to himselfe, and not to professe it, made answer (as Basil writeth) that the Truth is not onely betrayed of them that doe (plainely) forsake it,
for being exhorted by a friend of his, to keep his conscience to himself, and not to profess it, made answer (as Basil Writeth) that the Truth is not only betrayed of them that do (plainly) forsake it,
because by one and the same silence, he establisheth error, who being forestalled by error or time, doth not, by meanes of his silence, vouch and maintaine the Truth:
Because by one and the same silence, he Establisheth error, who being forestalled by error or time, does not, by means of his silence, vouch and maintain the Truth:
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the times are fauourable, we haue the Bride-groome with vs, why then should any mans heart faile him? ô verè Phrygiae neque enim Phryges, NONLATINALPHABET.
the times Are favourable, we have the Bridegroom with us, why then should any men heart fail him? o verè Phrygiae neque enim Phrygians,.
and peraduenture to a fiery tryall, that shew themselues as fearefull as the Deere in the dayes of peace, in Alcyon dayes? They feare where no feare is, saith the Psalmist, the shadow of the mountaines maketh these to feare, saith one, in the booke of Iudges.
and Peradventure to a fiery trial, that show themselves as fearful as the Dear in the days of peace, in Alcyon days? They Fear where no Fear is, Says the Psalmist, the shadow of the Mountains makes these to Fear, Says one, in the book of Judges.
It was a great blot to Osius of Corduba his reputation, (that had beene a faithfull Confessor in the dayes of persecution,) that following the sway, he was seene to be present,
It was a great blot to Osius of Cordova his reputation, (that had been a faithful Confessor in the days of persecution,) that following the sway, he was seen to be present,
and an abettor in the Conuenticles of the Arrians; and so those other Bishops did themselues most hurt, that deserued the imputation of Nazianzen, NONLATINALPHABET:
and an abettor in the Conventicles of the Arians; and so those other Bishops did themselves most hurt, that deserved the imputation of Nazianzen,:
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On the other side Paphnutius is much renowned in Story, for withstanding the greatest part of the Councell of Nice in a cause of truth, wherein he also preuailed.
On the other side Paphnutius is much renowned in Story, for withstanding the greatest part of the Council of Nicaenae in a cause of truth, wherein he also prevailed.
for hee called him man of blood, and man of Belial: yet because he was the first of the house of Ioseph, that came downe to meete him after his restitution to his Kingly Estate, Dauid thought himselfe bound to pardon him,
for he called him man of blood, and man of Belial: yet Because he was the First of the house of Ioseph, that Come down to meet him After his restitution to his Kingly Estate, David Thought himself bound to pardon him,
So if Nasica had not presently, vpon the hurly-burly stirred by the Gracchi, obiected himselfe as a Bulwarke against their seditious complotments, the Common-weale had beene drencht in the gulph of sedition, out of which it would hardly haue popped vp:
So if Nasica had not presently, upon the hurly-burly stirred by the Gracchi, objected himself as a Bulwark against their seditious complotments, the Commonweal had been drenched in the gulf of sedition, out of which it would hardly have popped up:
Let vs not draw backe and say, Why doth not such a one speake? and why doth not such a one? but rather as in a common fire, let euery man bring his bucket of water to quench it;
Let us not draw back and say, Why does not such a one speak? and why does not such a one? but rather as in a Common fire, let every man bring his bucket of water to quench it;
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How then could Saint Peter say boldly, To whom shall we goe but vnto thee ? Hee should rather haue said, To whom shall I goe? To make the matter short, I answere in a word, that Saint Peter sheweth hereby his great charity, which thinketh none euill;
How then could Saint Peter say boldly, To whom shall we go but unto thee? He should rather have said, To whom shall I go? To make the matter short, I answer in a word, that Saint Peter shows hereby his great charity, which Thinketh none evil;
On the other side, Solon, that carryed a naturall heart to his Parents, could not be induced to thinke, that there was any vse of a Law to be made against murderers of Fathers & Mothers.
On the other side, Solon, that carried a natural heart to his Parents, could not be induced to think, that there was any use of a Law to be made against murderers of Father's & Mother's.
As it is written for example of Francis the fi•st, that carrying a generous minde himselfe, he thought he should be intreated with like generousnesse by his enemy.
As it is written for Exampl of Francis the fi•st, that carrying a generous mind himself, he Thought he should be entreated with like generousness by his enemy.
As on the contrary side, the brethren of Ioseph, that had vsed cruelty themselues, were no sooner brought within their brothers danger, specially their father being dead,
As on the contrary side, the brothers of Ioseph, that had used cruelty themselves, were no sooner brought within their Brother's danger, specially their father being dead,
He knew peraduenture that he was a Theefe, and bare the bagge, &c. but yet who would not looke for reformation vnder such a Censor and Master? This made Peter to say not in the singular number, To whom shall (I) goe? but in the plurall, To whom shall we? Let vs be slow to anger, slowe to iudge, swift to pity, swift to hope.
He knew Peradventure that he was a Thief, and bore the bag, etc. but yet who would not look for Reformation under such a Censor and Master? This made Peter to say not in the singular number, To whom shall (I) go? but in the plural, To whom shall we? Let us be slow to anger, slow to judge, swift to pity, swift to hope.
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Saint Paul hoped of the whole Nation of the Iewes, that in time they should be saued, Rom. 11. And shall we despaire of any particular man, that he belongeth to God,
Saint Paul hoped of the Whole nation of the Iewes, that in time they should be saved, Rom. 11. And shall we despair of any particular man, that he belongeth to God,
Goe thy wayes, saith a Reuerend man to Austins mother, for it cannot be, that Filius tantarum lachrymarum pereat, That one that is so much prayed for should perish.
Go thy ways, Says a Reverend man to Austins mother, for it cannot be, that Filius tantarum lachrymarum pereat, That one that is so much prayed for should perish.
and forsake thee and thy Church, with the vnfaithfull multitude? &c. Touching Caluin and Luther, I answere first, that though we doe not glory in them,
and forsake thee and thy Church, with the unfaithful multitude? etc. Touching Calvin and Luther, I answer First, that though we do not glory in them,
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for we are forbidden by the Apostle, 1. Cor. 3.21. to glory in men (whether it be Paul, or Apollos, or Cephas, &c.) Yet is there no cause why we should be ashamed of them;
for we Are forbidden by the Apostle, 1. Cor. 3.21. to glory in men (whither it be Paul, or Apollos, or Cephas, etc.) Yet is there no cause why we should be ashamed of them;
I know that they escaped not the tongues of the wicked, nor the pens neither of them that were hired to deuise whatsoeuer slanders they could against them, (as also our Sauiour himselfe was both traduced while he liued,
I know that they escaped not the tongues of the wicked, nor the pens neither of them that were hired to devise whatsoever slanders they could against them, (as also our Saviour himself was both traduced while he lived,
and written against when he was dead.) But if it be enough to accuse, who shall be innocent? and if professed enemies and mercenaries, their euidence shall be admitted;
and written against when he was dead.) But if it be enough to accuse, who shall be innocent? and if professed enemies and mercenaries, their evidence shall be admitted;
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what Naboth shall not be condemned? This may content indiferent men, that they did not mure themselues vp in Cloysters, where Mendacia vuliu, st•g•tia pari•tibus tegebantur, Where hypocrisie and secresie made all whole:
what Naboth shall not be condemned? This may content indifferent men, that they did not mure themselves up in Cloisters, where Lies vuliu, st•g•tia pari•tibus tegebantur, Where hypocrisy and secrecy made all Whole:
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they liued in famous Vniuersities and Cities (th'one Geneua, specially commended for the gouernment thereof by Bodin, no partiall man:) themselue• alwayes in labours, (preaching or writing continually,) alwayes attended, alwayes obserued,
they lived in famous Universities and Cities (th'one Geneva, specially commended for the government thereof by Bodin, no partial man:) themselue• always in labours, (preaching or writing continually,) always attended, always observed,
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And shall these mens names be cast in our teeth by way of reproch, whom yet we neuer esteemed otherwise then for seruants, not as Lords ouer the house;
And shall these men's names be cast in our teeth by Way of reproach, whom yet we never esteemed otherwise then for Servants, not as lords over the house;
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though wee be not to build our faith vpon them, nor vpon any other, but on the foundation of the Apostles and Prophets, Iesus Christ himselfe being the head Corner-stone,
though we be not to built our faith upon them, nor upon any other, but on the Foundation of the Apostles and prophets, Iesus christ himself being the head Cornerstone,
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and discerning the Bride-groomes voyce, rather then the very heads of their Church, yea the chiefe head and Top-gallant of their Church, speaking like the Dragon,
and discerning the Bridegrooms voice, rather then the very Heads of their Church, yea the chief head and Topgallant of their Church, speaking like the Dragon,
and vttering words of blasphemy, which are not agreeable to the wholesome doctrine of our Lord and Sauiour Iesus Christ, reuealed and set forth in his holy Word.
and uttering words of blasphemy, which Are not agreeable to the wholesome Doctrine of our Lord and Saviour Iesus christ, revealed and Set forth in his holy Word.
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for the cleering o• the doctrine of the Truth, and the reuealing of the man of Sinne, notwithstanding the disgraces and contumelies, which not the true Church,
for the clearing o• the Doctrine of the Truth, and the revealing of the man of Sin, notwithstanding the disgraces and Contumelies, which not the true Church,
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And let so much be spoken of these words, [ Simon Peter answered and said, Lord to whom shall we goe? ] It followeth, Thou hast the words of euerlasting life.
And let so much be spoken of these words, [ Simon Peter answered and said, Lord to whom shall we go? ] It follows, Thou hast the words of everlasting life.
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(Tum pater ora suisacro medicamiue nati con•igit & rapiosae fecit patientia flammae.) The holy Law-giuer Moses writeth, that when himselfe was to deliuer vnto the people the Law of the Highest, hee was first admitted to talke with God,
(Tum pater ora suisacro medicamiue Nati con•igit & rapiosae fecit patientia Flammae.) The holy Lawgiver Moses Writeth, that when himself was to deliver unto the people the Law of the Highest, he was First admitted to talk with God,
And the Euangelist likewisereporteth, that before the Apostles & Elders ioyned in commission with them that were set on worke about the Gospell, to carry the same to the Gentiles, they had the gift of the H. Ghost, shed vpon them in the forme of clouen tongues.
And the Evangelist likewisereporteth, that before the Apostles & Elders joined in commission with them that were Set on work about the Gospel, to carry the same to the Gentiles, they had the gift of the H. Ghost, shed upon them in the Form of cloven tongues.
So to be short, Simeon Metaphrastes writeth, that at such time as Saint I•hn was busie in penning of the Gospell, the holy Ghost made apparant signes of his presence by thundrings and lightnings, and the like.
So to be short, Simeon Metaphrastes Writeth, that At such time as Saint I•hn was busy in penning of the Gospel, the holy Ghost made apparent Signs of his presence by thunderings and lightnings, and the like.
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And therefore not onely we, that take vpon vs to vnfold the same, haue need to pray with the Prophet Dauid, Lord, open thou our lips, that our mouthes may shew forth thy praise,
And Therefore not only we, that take upon us to unfold the same, have need to pray with the Prophet David, Lord, open thou our lips, that our mouths may show forth thy praise,
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and speake worthily of this high mysterie, but also you that are here present before God this day, to heare words from my mouth, ought to pray with all manner of prayer,
and speak worthily of this high mystery, but also you that Are Here present before God this day, to hear words from my Mouth, ought to pray with all manner of prayer,
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and with all instance, that he that tooke away the scales from Pauls eyes, (and is called by Daniel, The Reuealer of Secrets) would so open the eyes of your vnderstanding, that, that which shall be deliuered vnto you, may not be as a booke that is sealed or clozed fast,
and with all instance, that he that took away the scales from Paul's eyes, (and is called by daniel, The Revealer of Secrets) would so open the eyes of your understanding, that, that which shall be Delivered unto you, may not be as a book that is sealed or closed fast,
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nor cold pang of wearinesse oppresse you, to make the Word vnprofitable. For if they escaped not, that despised Moses his Law, much lesse shall we escape,
nor cold pang of weariness oppress you, to make the Word unprofitable. For if they escaped not, that despised Moses his Law, much less shall we escape,
if we despise the Gospell, that is, if wee shall not reuerently heare, and religiously lay vp in our hearts, this most gladsome tydings concerning Christ, manifesting of himselfe in the flesh, to communicate himselfe vnto vs,
if we despise the Gospel, that is, if we shall not reverently hear, and religiously lay up in our hearts, this most gladsome tidings Concerning christ, manifesting of himself in the Flesh, to communicate himself unto us,
Behold, a Virgin shall conceiue, &c. Three notable things, or rather wonderfull, are contained in this short verse. 1. A wonderfull Conception. 2. A wonderfull Birth. 3. A wonderfull Coniunction of the Diuine and humane nature in one person. A Virgin shall conceiue.
Behold, a Virgae shall conceive, etc. Three notable things, or rather wonderful, Are contained in this short verse. 1. A wonderful Conception. 2. A wonderful Birth. 3. A wonderful Conjunction of the Divine and humane nature in one person. A Virgae shall conceive.
The one saith, It was not so, the Prophet did not meane that shee should be a Virgin that should be the mother of Immanuel. The other saith, It could not bee,
The one Says, It was not so, the Prophet did not mean that she should be a Virgae that should be the mother of Immanuel. The other Says, It could not be,
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how can a Virgin conceiue, & c? These be the obiections of the vnhappy miscreants, the Iewes, the Gentiles, the Atheisticall scorners, whom I will not answer diligently or at large,
how can a Virgae conceive, & c? These be the objections of the unhappy miscreants, the Iewes, the Gentiles, the Atheistical Scorner's, whom I will not answer diligently or At large,
To the Iewe therefore this I say, That though we take no aduantage of the Etymon of the Word vsed by the Prophet (and yet as the Learned know, the Hebrew tongue doth excell all other tongues, in fitting the nature of things, with proper & fit names,) yet forasmuch as the word signifieth one that is kept close and secret, who else but a Virgin can be meant? But to omit this aduantage,
To the Iewe Therefore this I say, That though we take no advantage of the Etymon of the Word used by the Prophet (and yet as the Learned know, the Hebrew tongue does excel all other tongues, in fitting the nature of things, with proper & fit names,) yet forasmuch as the word signifies one that is kept close and secret, who Else but a Virgae can be meant? But to omit this advantage,
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Doth not the Prophet (in Gods name) promise to shew them a signe, NONLATINALPHABET that is, a prodigious and strange thing surpassing the course of nature? Quale autem signum erat, adolescentulam non Virginem parere, saith Origen against C•lsus: What signe were that, what wonder were that,
Does not the Prophet (in God's name) promise to show them a Signen, that is, a prodigious and strange thing surpassing the course of nature? Quale autem signum erat, adolescentulam non Virginem parere, Says Origen against C•lsus: What Signen were that, what wonder were that,
So naturally Wheat doth encrease by sowing, first the blade, then the stalke, then the eare, &c. but yet the Learned know, that it hath not only rained downe wheat diuers times,
So naturally Wheat does increase by sowing, First the blade, then the stalk, then the ear, etc. but yet the Learned know, that it hath not only reigned down wheat diverse times,
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and he that will haue a well, must digge deepe for it, &c. And yet, who knoweth not of the fountaine of water, that the drye iaw-bone of an Asse yeelded to Samson? Of the writing of the tenne Commandements? And of that on the wall,
and he that will have a well, must dig deep for it, etc. And yet, who Knoweth not of the fountain of water, that the dry jawbone of an Ass yielded to samson? Of the writing of the tenne commandments? And of that on the wall,
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before Belshasar, without the hand of man? Of the feeding of Elias by Rauens, and of the same Manna which came downe from heauen? Now shall any man bee so vnreasonable,
before Belshasar, without the hand of man? Of the feeding of Elias by Ravens, and of the same Manna which Come down from heaven? Now shall any man be so unreasonable,
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therefore I may deny, that in the Indies the sauage people make their kniues of Flint stones, (as also the manner was in old time among the Iewes,) which yet they that haue trauelled thither, doe most constantly auouch,
Therefore I may deny, that in the Indies the savage people make their knives of Flint stones, (as also the manner was in old time among the Iewes,) which yet they that have traveled thither, do most constantly avouch,
or because salt is not otherwise had among vs, but by boyling of bryne, therefore wee may discredit such as haue deliuered it in writing for a truth, that in diuers parts of Sicily, and else-where, they haue their salt for digging,
or Because salt is not otherwise had among us, but by boiling of brine, Therefore we may discredit such as have Delivered it in writing for a truth, that in diverse parts of Sicily, and elsewhere, they have their salt for digging,
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therefore I will condemne it for a fable, that there should be in one of the Canaries, a Tree of that miraculous vertue, that the very leaues thereof be a Well-spring of water, yeelding and powring it downe (as from a conduit,
Therefore I will condemn it for a fable, that there should be in one of the Canaries, a Tree of that miraculous virtue, that the very leaves thereof be a Wellspring of water, yielding and Pouring it down (as from a conduit,
For as in these matters, we beleeue more then we haue seene in our Country, vpon the report of them that haue made tryall thereof else-where, vpon their report, I say, by word of mouth;
For as in these matters, we believe more then we have seen in our Country, upon the report of them that have made trial thereof elsewhere, upon their report, I say, by word of Mouth;
will they then relent and giue ouer their obstinacy? Surely as Tertullian thought good to demonstrate the Resurrection, by the Phoenix, which repaireth himselfe by his ashes,
will they then relent and give over their obstinacy? Surely as Tertullian Thought good to demonstrate the Resurrection, by the Phoenix, which repaireth himself by his Ashes,
So if we shall take vpon vs by familiar and naturall examples, to shew the possibility of a Maidens conception, I hope it will be well enough taken, especially since I meane not to stand vpon it,
So if we shall take upon us by familiar and natural Examples, to show the possibility of a Maidens conception, I hope it will be well enough taken, especially since I mean not to stand upon it,
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and (that I may trouble you onely with one example,) Bartholomew Georgeniez writeth, that disputing with a Turkish Professor, in the yeere 1547. he made euen the mysterie of the Trinitie seeme probable, by this rude comparison of the Sun, that hath forme and brightnesse,
and (that I may trouble you only with one Exampl,) Bartholomew Georgeniez Writeth, that disputing with a Turkish Professor, in the year 1547. he made even the mystery of the Trinity seem probable, by this rude comparison of the Sun, that hath Form and brightness,
and heat in it, and yet is but one, and made the Turke with admiration to exclaime, Allah, Allah. Therefore all such shadowing out of mysteries is not vtterly to be reiected,
and heat in it, and yet is but one, and made the Turk with admiration to exclaim, Allah, Allah. Therefore all such shadowing out of Mysteres is not utterly to be rejected,
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The Manna, and the Water in the Wildernesse (that I meane, which issued out of the rocke,) was made immediatly by the hand of God, without the concurrence of any second cause:
The Manna, and the Water in the Wilderness (that I mean, which issued out of the rock,) was made immediately by the hand of God, without the concurrence of any second cause:
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So the true Manna which came downe from heauen, and the true Water of life, which whosoeuer drinketh of by faith, shall neuer perish, Christ Iesus, I meane, he was none otherwise to be conceiued, but by Gods working.
So the true Manna which Come down from heaven, and the true Water of life, which whosoever Drinketh of by faith, shall never perish, christ Iesus, I mean, he was none otherwise to be conceived, but by God's working.
and so no ••ubt shee was, as testifie Mathew and Luke, and as we are bound by our Creed to beleeue, Borne of the Virgin Mary, &c. But what manner of Virgin was shee? the fairest, the richest, the noblest of all the daughters of the East? Alas, these things,
and so no ••ubt she was, as testify Matthew and Lycia, and as we Are bound by our Creed to believe, Born of the Virgae Marry, etc. But what manner of Virgae was she? the Fairest, the Richest, the Noblest of all the daughters of the East? Alas, these things,
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and withall great store of men-seruants, and maid-seruants, great store of gold and siluer; and not to one that was destitute and vtterly voyd of all these outwards comforts,
and withal great store of Menservants, and maidservants, great store of gold and silver; and not to one that was destitute and utterly void of all these outward comforts,
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In a word, she was made to bring him forth, whose beginning was from euerlasting, to swaddle and bind him, who bindeth the earth together, that it can neuer be remoued;
In a word, she was made to bring him forth, whose beginning was from everlasting, to swaddle and bind him, who binds the earth together, that it can never be removed;
And was this (Beloued) a small thing, a small dignity & preferment? and had not her cousin Elizabeth cause to say vnto her, Blessed art thou amōgst women ;
And was this (beloved) a small thing, a small dignity & preferment? and had not her Cousin Elizabeth cause to say unto her, Blessed art thou amongst women;
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and her selfe to reioyce with a spirituall reioycing, for that henceforth all generatio• •ho••d call her blessed? And why this? Because of her outward endowments? No:
and her self to rejoice with a spiritual rejoicing, for that henceforth all generatio• •ho••d call her blessed? And why this? Because of her outward endowments? No:
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Or for her inward graces and vertues? Indeed meekenesse, gentlenesse, humility, chastity, temperance, piety, &c. (which same were found in the blessed Virgin ▪ and did abound,) are such things as God did neuer despise or abhor.
Or for her inward graces and Virtues? Indeed meekness, gentleness, humility, chastity, temperance, piety, etc. (which same were found in the blessed Virgae ▪ and did abound,) Are such things as God did never despise or abhor.
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euen vnto Aarons beard nay, then euer did the same Reach nichoach, the same Sacrifice, the same smell of •est, wherewith the Lord shewed himselfe well pleased, being offered by Noah. Vertues therefore and good life, be well liked in all,
even unto Aaron's beard nay, then ever did the same Reach nichoach, the same Sacrifice, the same smell of •est, wherewith the Lord showed himself well pleased, being offered by Noah. Virtues Therefore and good life, be well liked in all,
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for then man might boast of that which he hath receiued, which yet the Apostle denies that he may, 1. Cor. 4. Then flesh might reioyce in Gods sight, which yet St. Paul denyeth that it may, 1. Cor. 1. Then Election were of workes, which yet the Apostle proueth to be of grace, that is, free,
for then man might boast of that which he hath received, which yet the Apostle Denies that he may, 1. Cor. 4. Then Flesh might rejoice in God's sighed, which yet Saint Paul denyeth that it may, 1. Cor. 1. Then Election were of works, which yet the Apostle Proves to be of grace, that is, free,
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But, My spirit reioyceth in God my (debtor.) Then she should not haue said, For he regarded NONLATINALPHABET, that is, the low •state NONLATINALPHABET, my vertue of humilitie, yea, and my other vertues.
But, My Spirit rejoices in God my (debtor.) Then she should not have said, For he regarded, that is, the low •state, my virtue of humility, yea, and my other Virtues.
Thirdly, then she should not haue said, His mercy is ouer them that feare him, (but, His Iustice is toward them that obey him) thorowout all generations.
Thirdly, then she should not have said, His mercy is over them that Fear him, (but, His justice is towards them that obey him) throughout all generations.
Fourthly, then the Angell should not haue said, Feare not, Mary, for thou hast found fauour with God, but, Triumph, Mary, for thou hast had thy deseruing.
Fourthly, then the Angel should not have said, fear not, Marry, for thou hast found favour with God, but, Triumph, Marry, for thou hast had thy deserving.
Thus should •heir song be agreeable to their Doctrine, if they would deale plainely, and if of the aboundance of their heart, their mouth would speake.
Thus should •heir song be agreeable to their Doctrine, if they would deal plainly, and if of the abundance of their heart, their Mouth would speak.
For they were not content to make her a Mediator for intercession, but also they make her the Media•resse of Reconcilement and Propiti•tion, ioyning her in the Commission of Mercy and Merit, with our Sauiour Christ,
For they were not content to make her a Mediator for Intercession, but also they make her the Media•resse of Reconcilement and Propiti•tion, joining her in the Commission of Mercy and Merit, with our Saviour christ,
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if thou Lord wilt condemne, and thou Lady wilt reiect a poore man that confesseth your vertues louingly, and his owne sinnes mournefully. Th•s Anselmus most blasphemously.
if thou Lord wilt condemn, and thou Lady wilt reject a poor man that Confesses your Virtues lovingly, and his own Sins mournfully. Th•s Anselm most blasphemously.
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And were they ashamed of this eu•ll in Queene Maries dayes? Nay, they were not ashamed for a•• •he light of the Gospell, that had shined before vnto them.
And were they ashamed of this eu•ll in Queen Mary's days? Nay, they were not ashamed for a•• •he Light of the Gospel, that had shined before unto them.
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and make vs meeke and chaste in liuing, make vs euer pure life to ensue, guide vs euer vpon •ur iourney, that we beholding the face of Iesu, may ioy with him in heauen alway. Thus in that place;
and make us meek and chaste in living, make us ever pure life to ensue, guide us ever upon •ur journey, that we beholding the face of Iesu, may joy with him in heaven always. Thus in that place;
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Therefore I will forbeare by word of mouth to vtter it, and referre them that care for such matters for Doctrine, to Iacobus de Voragine, and the booke called, Sermones Discipuli: and for examples, to Vincentius & Antoninus, whereout they may haue enough to choake them.
Therefore I will forbear by word of Mouth to utter it, and refer them that care for such matters for Doctrine, to Iacobus the Voragine, and the book called, Sermons disciples: and for Examples, to Vincentius & Antoninus, whereout they may have enough to choke them.
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You haue heard, (Wel-beloued) that it was of Gods mercy and fauour, and of his fauour onely, that the blessed Virgin was called to that honour and dignity, to be the Mother of her Lord and our Lord;
You have herd, (Well-beloved) that it was of God's mercy and favour, and of his favour only, that the blessed Virgae was called to that honour and dignity, to be the Mother of her Lord and our Lord;
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so wee must beware, lest vnder the colour of honouring the Mother, (with other honour then of praise and imitation, which is due vnto her) we doe not dishonor,
so we must beware, lest under the colour of honouring the Mother, (with other honour then of praise and imitation, which is due unto her) we do not dishonour,
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but notwithstanding, that they haue beene earnestly laboured and exhorted, that they would returne from their vaine and thankelesse wil-worships, to serue the true and liuing God (the Creator, of whom are all things, and wee of him;
but notwithstanding, that they have been earnestly laboured and exhorted, that they would return from their vain and thankless will-worships, to serve the true and living God (the Creator, of whom Are all things, and we of him;
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they will needs inuocate the blessed Virgin in their necessities & troubles, nay, put their trust in her, in deifying a creature, (which Epiphanius doth abhorre,) and forsaking God that bought them, by a spirituall kinde of fornication, which the Scripture doth euery where detest.
they will needs invocate the blessed Virgae in their necessities & Troubles, nay, put their trust in her, in deifying a creature, (which Epiphanius does abhor,) and forsaking God that bought them, by a spiritual kind of fornication, which the Scripture does every where detest.
Well, hauing spoken so much of the first part of Christs wonderfull Conception, it is time wee now come to the second, namely, His wonderfull Birth. And beare a Sonne :
Well, having spoken so much of the First part of Christ wonderful Conception, it is time we now come to the second, namely, His wonderful Birth. And bear a Son:
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then it did with the Church and her child, Esay 66. Before shee trauelled, she brought forth, and before her paine came, she was deliuered of a Man-child.
then it did with the Church and her child, Isaiah 66. Before she traveled, she brought forth, and before her pain Come, she was Delivered of a Manchild.
euen while you will say, Whats this? Indeed among the strange and wonderfull things, that Bernard said, were in the Mother of Christ, these were not the least, that she was Sine grauamine grauida, sine dolore puerpera, her burden was not burdenous vnto her, her trauell was not painefull.
even while you will say, Whats this? Indeed among the strange and wonderful things, that Bernard said, were in the Mother of christ, these were not the least, that she was Sine gravamine grauida, sine dolore puerpera, her burden was not burdenous unto her, her travel was not painful.
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and well she might be, bearing, and bringing forth such a Child, as was free from originall sinne, (which you knowe is in part the cause of womens trauell,) nay, which sanctifieth whatsoeuer is sanctified,
and well she might be, bearing, and bringing forth such a Child, as was free from original sin, (which you know is in part the cause of women's travel,) nay, which Sanctifieth whatsoever is sanctified,
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and vnto vs a Sonne is giuen, and the Gouernment is vpon his shoulders, and He shall call him Wonderfull, Counsellour, The mighty God, The euerlasting Father, The Prince of Peace.
and unto us a Son is given, and the Government is upon his shoulders, and He shall call him Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.
for the ioy of the whole earth, was, when the fulnesse of time came, made of a woman, borne vnder the Law, that he might deliuer vs from the curse of the Law, that so we might receiue the adoption of sonnes.
for the joy of the Whole earth, was, when the fullness of time Come, made of a woman, born under the Law, that he might deliver us from the curse of the Law, that so we might receive the adoption of Sons.
Will you heare of his Person, whether it be two, or one, (because of his natures?) The Word became flesh and dwelt among vs, (Here begin againe his ••o natures,) and we saw his glory as the glory of the only begotten Son of God.
Will you hear of his Person, whither it be two, or one, (Because of his nature's?) The Word became Flesh and dwelled among us, (Here begin again his ••o nature's,) and we saw his glory as the glory of the only begotten Son of God.
Will you heare of his kindred, of the time of his comming, of his behauiour, of his miracles, of his Doctrine, of his doings & suffrings? & of the effects of his doings & suffrings? The time was prophesied of by the Prophets;
Will you hear of his kindred, of the time of his coming, of his behaviour, of his Miracles, of his Doctrine, of his doings & sufferings? & of the effects of his doings & sufferings? The time was prophesied of by the prophets;
& by the Euangelists he is set forth, to haue beene of the Linage of Dauid, in the Towne of Dauid, vnder the gouernment of a stranger, in great humility and meekenesse, with powerfull Doctrine, with great signes and wonders, with great and wonderfull obedience, euen vnto death;
& by the Evangelists he is Set forth, to have been of the Lineage of David, in the Town of David, under the government of a stranger, in great humility and meekness, with powerful Doctrine, with great Signs and wonders, with great and wonderful Obedience, even unto death;
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but doe we draw as neere with our hearts, with hearty thankesgiuings for Gods mercies in his Sonne, with hearty acknowledgement and repentance for our sinnes and wickednesses? that we should doe.
but do we draw as near with our hearts, with hearty thanksgivings for God's Mercies in his Son, with hearty acknowledgement and Repentance for our Sins and Wickednesses? that we should do.
and haue plenty of wine and strong drinkes, &c. but will we remember withall the affliction of Ioseph, as it is in Amos? will we send vnto them for whom nothing was prepared,
and have plenty of wine and strong drinks, etc. but will we Remember withal the affliction of Ioseph, as it is in Amos? will we send unto them for whom nothing was prepared,
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Indeed, as the Apostle Saint Paul calleth vs away from the Iewish obseruation of the Passe-ouer, to a Christian and spirituall keeping thereof, not for a day,
Indeed, as the Apostle Saint Paul calls us away from the Jewish observation of the Passover, to a Christian and spiritual keeping thereof, not for a day,
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So are we to be called vpon (Beloued,) and waightily charged in Gods name, (and so I doe charge you,) that in this Feast, you beware of all heathenish profanity,
So Are we to be called upon (beloved,) and weightily charged in God's name, (and so I do charge you,) that in this Feast, you beware of all Heathenish profanity,
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and are carefull to shew forth the vertues of him that vouchsafed to be borne, and to become man for their sakes, see that we walke in newnesse of life.
and Are careful to show forth the Virtues of him that vouchsafed to be born, and to become man for their sakes, see that we walk in newness of life.
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and if any will celebrate Christs Natiuity aright, he must put off, concerning the conuersationin times past, the old man, which is corrupt with the deceiuable lusts of error,
and if any will celebrate Christ Nativity aright, he must put off, Concerning the conuersationin times past, the old man, which is corrupt with the deceivable Lustiest of error,
It is sufficient for vs to haue spent the time past of our life, after the lusts of the Gentiles, walking in wantonnesse, lusts, drunkennesse, &c. And as it is in Exodus, This moneth shall be vnto you the beginning of moneths, so we endeauour euery one of vs,
It is sufficient for us to have spent the time past of our life, After the Lustiest of the Gentiles, walking in wantonness, Lustiest, Drunkenness, etc. And as it is in Exodus, This Monn shall be unto you the beginning of months, so we endeavour every one of us,
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and hence-forth to follow righteousnesse and holinesse, and charity, and brotherly kindnesse, and loue towards them that call vpon the Lord with assurance of heart.
and henceforth to follow righteousness and holiness, and charity, and brotherly kindness, and love towards them that call upon the Lord with assurance of heart.
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since Adam gaue names vnto all creatures, and not Eue, (if she were then made?) And when Rachel tooke vpon her to call her second sonne Ben-oni, her husband crossed it, saying, His name shall be called Ben-iamin. And to be short, Elizabeths naming of her sonne, was not yeelded vnto by her kinsfolke,
since Adam gave names unto all creatures, and not Eue, (if she were then made?) And when Rachel took upon her to call her second son Ben-oni, her husband crossed it, saying, His name shall be called Benjamin. And to be short, Elizabeths naming of her son, was not yielded unto by her kinsfolk,
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and this being accepted a matter of excellency and preeminence, to giue the name, it would seeme that too much was giuen to the blessed Virgin, to haue this giuen her.
and this being accepted a matter of excellency and preeminence, to give the name, it would seem that too much was given to the blessed Virgae, to have this given her.
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If (I say) the matter were of importance, and argued superiority, and so not to be challenged by the women without the leaue of the man, &c. Yet for all that,
If (I say) the matter were of importance, and argued superiority, and so not to be challenged by the women without the leave of the man, etc. Yet for all that,
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and so not subiect to man for her Child, it is no maruell nor no wrong, that the whole honour (if it be any honour,) of naming the child, be ascribed to her.
and so not Subject to man for her Child, it is no marvel nor no wrong, that the Whole honour (if it be any honour,) of naming the child, be ascribed to her.
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Necessity maketh that lawfull, which the Law dissalloweth, (as our Sauiour Christ himselfe defendeth Dauid, for eating the shew-bread, in the extremity of his hunger.) Forasmuch therefore,
Necessity makes that lawful, which the Law disalloweth, (as our Saviour christ himself defendeth David, for eating the shewbread, in the extremity of his hunger.) Forasmuch Therefore,
as the blessed Virgin was mother and father too, as it were, for any earthly father that our Sauiour had, by good reason is this honour ascribed to her, being the onely earthly partie that had interest in his nature.
as the blessed Virgae was mother and father too, as it were, for any earthly father that our Saviour had, by good reason is this honour ascribed to her, being the only earthly party that had Interest in his nature.
The second point was, of calling or naming, [ Shall call his name. ] Here likewise it may be demanded, why the Prophet should tell the Iewes, that the promised seed the Messi•h, should be called Immanuel, that is to say, God with vs;
The second point was, of calling or naming, [ Shall call his name. ] Here likewise it may be demanded, why the Prophet should tell the Iewes, that the promised seed the Messi•h, should be called Immanuel, that is to say, God with us;
That Benedict, whom they called Maledict, and A re nomen habe, Benedic, Benefac, Benedicte, aut rem commuta, Maledic, Malefac, Maledicte. This for Popes:
That Benedict, whom they called Maledict, and A re Nome habe, Benedic, Benefac, Benedicte, Or remembering commuta, Maledic, Malefac, Maledicte. This for Popes:
when indeed he was NONLATINALPHABET, a very foole, and senselesse in matters of Faith. Thus Epiphanius. But indeed, what should I bring you one example out of one writer,
when indeed he was, a very fool, and senseless in matters of Faith. Thus Epiphanius. But indeed, what should I bring you one Exampl out of one writer,
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when all writers in all ages do afford many? They were not all white, that were called Albini, nor black, that were called Nigri, nor wise, that were called Catones, or Catilines ;
when all writers in all ages do afford many? They were not all white, that were called Albini, nor black, that were called Black, nor wise, that were called Catones, or Catilines;
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and Loues, that haue beene vnlouing, &c. All which together doth more then proue, that though Conueniunt rebus nomina saepe suis, though mens names doe expresse their natures many times,
and Loves, that have been unloving, etc. All which together does more then prove, that though Conueniunt rebus nomina saepe suis, though men's names do express their nature's many times,
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The darknesse hideth not from him, the darknesse is as cleere as the light, Psalme, 139. He declareth the last things from the beginning, Esay 46. He saw Nathaniel vnder the Fig-tree, Iohn 1. All things are naked and bare vnto him, with whom wee haue to doe, Hebr. 4. Thus neither place,
The darkness Hideth not from him, the darkness is as clear as the Light, Psalm, 139. He Declareth the last things from the beginning, Isaiah 46. He saw Nathaniel under the Fig tree, John 1. All things Are naked and bore unto him, with whom we have to do, Hebrew 4. Thus neither place,
When Metellus a Tribune sought to crosse Cesar in a determination that he had, Cesar looking sternely vpon him, bade him be quiet if he loued his life,
When Metellus a Tribune sought to cross Cesar in a determination that he had, Cesar looking sternly upon him, bade him be quiet if he loved his life,
why should we doubt, but that it is as good as if he had said, The Sonne that the Virgin shall conceiue, shall bee very Immanuel? Verily though man giueth names but at aduenture,
why should we doubt, but that it is as good as if he had said, The Son that the Virgae shall conceive, shall be very Immanuel? Verily though man gives names but At adventure,
as appeareth by the example of Abraham, the father of the Faithfull, who together with the name, receiued the assurance of being the father of many Nations, according to the signification of the said name:
as appears by the Exampl of Abraham, the father of the Faithful, who together with the name, received the assurance of being the father of many nations, according to the signification of the said name:
The other point is this, that it is nothing derogatory to the truth of Christs Deity, that it is said in my Text, Hee shall be called Immanuel, and not said, He shall be Immanuel, since with God, to call so,
The other point is this, that it is nothing derogatory to the truth of Christ Deity, that it is said in my Text, He shall be called Immanuel, and not said, He shall be Immanuel, since with God, to call so,
but this I will stand to, and doe assure you, that of all the names that are giuen to our Sauiour in the holy Scripture, none doth so fully and plainely expresse both his natu•e and Office, as doth this.
but this I will stand to, and do assure you, that of all the names that Are given to our Saviour in the holy Scripture, none does so Fully and plainly express both his natu•e and Office, as does this.
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So we may say, The whole Gospell is comprehended in this one word, Immanuel. And to the end that you may be satisfied, that I offer no violence to the Word,
So we may say, The Whole Gospel is comprehended in this one word, Immanuel. And to the end that you may be satisfied, that I offer no violence to the Word,
Doth it not signifie, as you haue heard, euen Grammatically, God with vs? Now in that this is deliuered but by one name, what doth this but imply, that he is but one person? for if more persons had beene here meant, more names would haue beene here giuen.
Does it not signify, as you have herd, even Grammatically, God with us? Now in that this is Delivered but by one name, what does this but imply, that he is but one person? for if more Persons had been Here meant, more names would have been Here given.
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And in that he is called God, what doth this proue lesse then his Deity? And in that he is said to be with vs, that is, in our nature, what doth it proue else,
And in that he is called God, what does this prove less then his Deity? And in that he is said to be with us, that is, in our nature, what does it prove Else,
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but the truth of his humanity? And lastly, in that the whole name is giuen as a pledge of Gods fauour and reconcilement towards vs, what other thing but the end of all his Offices, of Kingdome, of Priesthood, of Prophesie, is expressed,
but the truth of his humanity? And lastly, in that the Whole name is given as a pledge of God's favour and reconcilement towards us, what other thing but the end of all his Offices, of Kingdom, of Priesthood, of Prophesy, is expressed,
and whether, if we stand longer vpon it, we shall either mis-spend the time, or abuse your patience? It is profitable (certes) nay, necessary to saluation, that you be rightly perswaded concerning the Nature and Office of our Sauiour Christ.
and whither, if we stand longer upon it, we shall either misspend the time, or abuse your patience? It is profitable (certes) nay, necessary to salvation, that you be rightly persuaded Concerning the Nature and Office of our Saviour christ.
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And to know Christ, and the vertue of his Resurrection, and the fellowship of his afflictions, &c. The same Saint Paul preferreth before all aduantages whatsoeuer, Phil. 3. And Hieronym, against the Luciferians, Quae est ista simplicitas, nescire quod credas,
And to know christ, and the virtue of his Resurrection, and the fellowship of his afflictions, etc. The same Saint Paul preferreth before all advantages whatsoever, Philip 3. And Jerome, against the Luciferians, Quae est ista simplicitas, Not know quod credas,
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& c? What simplicity is this, to beleeue you cannot tell what? He beleeued simply, what did he beleeue? By which places you see, that as the knowledge of Christ is required,
& c? What simplicity is this, to believe you cannot tell what? He believed simply, what did he believe? By which places you see, that as the knowledge of christ is required,
for so we shall shoote but at an vncertaine marke, & striue as they that beate the ayre, (as Saint Paul saith,) but we must know in particular, what great things he hath done,
for so we shall shoot but At an uncertain mark, & strive as they that beat the air, (as Saint Paul Says,) but we must know in particular, what great things he hath done,
and to attend to those things which the Preachers teach vs, as Lydia did to Pauls Doctrine? As I say, we are to giue our diligence, that we may be skilfull in the whole booke of God, in the whole doctrine of our Saluation;
and to attend to those things which the Preachers teach us, as Lydia did to Paul's Doctrine? As I say, we Are to give our diligence, that we may be skilful in the Whole book of God, in the Whole Doctrine of our Salvation;
so especially it shall behoue vs to get by heart, and haue in a readinesse such Sentences as doe summarily and briefly containe the mysterie of Christs Incarnation,
so especially it shall behoove us to get by heart, and have in a readiness such Sentences as doe summarily and briefly contain the mystery of Christ Incarnation,
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and to vnite him vnto vs. [ he shall call his name Immanuel, or God with vs. ] Now to proue vnto you (Well-beloued,) that Christ is God, very God, as Saint Iohn speakes;
and to unite him unto us [ he shall call his name Immanuel, or God with us ] Now to prove unto you (Well-beloved,) that christ is God, very God, as Saint John speaks;
All streets are full of Iupiter, and markets, and the Sea, and Ports, &c. So is it true of Christ and his Deity, that he hath filled all places with the glory thereof,
All streets Are full of Iupiter, and Markets, and the Sea, and Ports, etc. So is it true of christ and his Deity, that he hath filled all places with the glory thereof,
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For neither hath the Deity swallowed vp the humanity (so thought that wicked Hereticke Eutyches, ) neither hath the humanity made a new person from the Deity (as thought that vile miscreant Nestorius. ) But howsoeuer, according to his Deity, he be equall to his Father, inuisible, impassible, incircumscriptible, &c. and according to his humanity, he be like to vs,
For neither hath the Deity swallowed up the humanity (so Thought that wicked Heretic Eutyches,) neither hath the humanity made a new person from the Deity (as Thought that vile miscreant Nestorius.) But howsoever, according to his Deity, he be equal to his Father, invisible, impassable, incircumscriptible, etc. and according to his humanity, he be like to us,
And the Apostle should not haue said to Timothy, There is one Mediator betweene God and man, but, There are two Mediators, the Sonne of Mary, and the Sonne of God,
And the Apostle should not have said to Timothy, There is one Mediator between God and man, but, There Are two Mediators, the Son of Marry, and the Son of God,
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which places doe most strongly euince the Deity not to haue beene separated from the humanity, being once assumed, (but in death,) nor the humanity to make an NONLATINALPHABET of it selfe,
which places do most strongly evince the Deity not to have been separated from the humanity, being once assumed, (but in death,) nor the humanity to make an of it self,
but both together, concurring in the person of NONLATINALPHABET, (which yet was a perfect Person before he assumed our nature) to make vp the Head of his Church,
but both together, concurring in the person of, (which yet was a perfect Person before he assumed our nature) to make up the Head of his Church,
and become man? and then adde something touching the vse of the Doctrine, and so an end. (For as touching his Offices, I haue spoken of them out of another Text vpon pregnant occasion,
and become man? and then add something touching the use of the Doctrine, and so an end. (For as touching his Offices, I have spoken of them out of Another Text upon pregnant occasion,
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and so I may doe againe vpon the like.) Touching the fi•st, Augustine hath a good speech, Tali auxilio & natura nostra indigebat & causa, Our nature and our cause stood in need of such an helpe, Vt repararet genus humanum, nec sine Maiestate posset humilitas,
and so I may do again upon the like.) Touching the fi•st, Augustine hath a good speech, Tali Auxilio & Nature nostra indigebat & causa, Our nature and our cause stood in need of such an help, Vt repararet genus humanum, nec sine Maiestate posset humilitas,
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Now the sinne of Adam was of infinit guilt, in asmuch as it was committed against a Person of infinite Maiesty and glory, (for such a one is God,) therefore the satisfaction must be of infinite price and value, which could not be performed by bare man, whose worke and meriting can be but finite.
Now the sin of Adam was of infinite guilt, in as as it was committed against a Person of infinite Majesty and glory, (for such a one is God,) Therefore the satisfaction must be of infinite price and valve, which could not be performed by bore man, whose work and meriting can be but finite.
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There be also other reasons of this mysterie, yeelded by Anselmus and others, but as it is said the 2. Sam. 23. Of Benaiah, that he was honourable among thirty,
There be also other Reasons of this mystery, yielded by Anselm and Others, but as it is said the 2. Sam. 23. Of Benaiah, that he was honourable among thirty,
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Let vs consider now in the last place, what vse we may make of this Doctrine, that wee haue such a Mediator, such an Immanuel. The vse thereof is manifold,
Let us Consider now in the last place, what use we may make of this Doctrine, that we have such a Mediator, such an Immanuel. The use thereof is manifold,
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So our Stories talke much of a certaine Countesse (as I remember) or a Lady, that yeelded to great deformity and debasement, to purchase the liberties of a certaine City.
So our Stories talk much of a certain Countess (as I Remember) or a Lady, that yielded to great deformity and debasement, to purchase the Liberties of a certain city.
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if their loue toward their Country should not be acknowledged to haue beene exceeding great, and if for the same they should not be extolled and aduanced.
if their love towards their Country should not be acknowledged to have been exceeding great, and if for the same they should not be extolled and advanced.
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Lastly, these how high soeuer they should haue held their heads for a season, or what countenance soeuer of grauity or wisedome they should haue set vpon it,
Lastly, these how high soever they should have held their Heads for a season, or what countenance soever of gravity or Wisdom they should have Set upon it,
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vnto all Generations without impeachment, and hee needed not at all to haue humbled himselfe; and therefore doing it voluntarily, he did it the more louingly.
unto all Generations without impeachment, and he needed not At all to have humbled himself; and Therefore doing it voluntarily, he did it the more lovingly.
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Thus by these circumstances of the persons for whom, of the thing which, of the manner how, the Loue of Christ towards vs, is not rhetorically amplified, but plainely demonstrated.
Thus by these Circumstances of the Persons for whom, of the thing which, of the manner how, the Love of christ towards us, is not rhetorically amplified, but plainly demonstrated.
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Now (Beloued) if Christ so loued vs, if so exceedingly, so farre beyond all vtterance or conceit of man, in that hee vouchsafed to take vpon him the forme of a seruant,
Now (beloved) if christ so loved us, if so exceedingly, so Far beyond all utterance or conceit of man, in that he vouchsafed to take upon him the Form of a servant,
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euen our vile and contemptible nature, is he not to be loued againe for the same? Is not his Word to be imbraced, his Commandements to be obserued, his benefits to be acknowledged, his sauing health to be desired,
even our vile and contemptible nature, is he not to be loved again for the same? Is not his Word to be embraced, his commandments to be observed, his benefits to be acknowledged, his Saving health to be desired,
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and therefore, (saith he,) What wisedome is in them ? So Saint Iohn Apocal. 3. is angry (in Christs name,) with the Church of Laodicea, for saying she was rich,
and Therefore, (Says he,) What Wisdom is in them? So Saint John Apocalypse 3. is angry (in Christ name,) with the Church of Laodicea, for saying she was rich,
Therefore if we will not haue Christ to come against vs quickly, for receiuing so many blessings in vaine, wee are to approue both our good acceptance by thankefulnesse,
Therefore if we will not have christ to come against us quickly, for receiving so many blessings in vain, we Are to approve both our good acceptance by thankfulness,
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Thus much briefely, concerning some part of our duty which we owe to our Immanuel, for vouchsafing so to debase himselfe for vs, and to take our nature.
Thus much briefly, Concerning Some part of our duty which we owe to our Immanuel, for vouchsafing so to debase himself for us, and to take our nature.
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Now as the consideration of the benefit should prouoke our dutifulnesse, so may it also confirme our hope in all dangers that shall beset vs, whether bodily or spirituall.
Now as the consideration of the benefit should provoke our dutifulness, so may it also confirm our hope in all dangers that shall beset us, whither bodily or spiritual.
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from professed enemies, from secret, from the ayre aboue, from the company about vs, from euill humours within vs, &c. When we lye downe, wee know not whether we shall arise;
from professed enemies, from secret, from the air above, from the company about us, from evil humours within us, etc. When we lie down, we know not whither we shall arise;
Our sinnes doe threaten Gods vengeance vpon vs, our consciences doe accuse vs, the Law containeth matter of inditement against vs, the Deuill followeth the suite, all the creatures of God which we haue abused, all the calling of God which we haue neglected, all the threatnings of God which we haue despised, &c. doe witnesse against vs:
Our Sins do threaten God's vengeance upon us, our Consciences do accuse us, the Law Containeth matter of indictment against us, the devil follows the suit, all the creatures of God which we have abused, all the calling of God which we have neglected, all the threatenings of God which we have despised, etc. do witness against us:
what is to be done in this case, what shift shall we make, what place of refuge shall we fly vnto? Only this is our comfort, that the Sonne of God became the Son of man, to make vs the Sons of God;
what is to be done in this case, what shift shall we make, what place of refuge shall we fly unto? Only this is our Comfort, that the Son of God became the Son of man, to make us the Sons of God;
lost (in the eyes of the world,) to •aue vs. Lastly, partaker of our nature, of our infirmity, of our habitation, to aduance vs to his Kingdome and glory, that is, to be vnto vs according to his name Immanuel, God with vs. God to enlighten vs, God to helpe vs, God to deliuer vs, God to saue vs. To him, with the Father,
lost (in the eyes of the world,) to •aue us Lastly, partaker of our nature, of our infirmity, of our habitation, to advance us to his Kingdom and glory, that is, to be unto us according to his name Immanuel, God with us God to enlighten us, God to help us, God to deliver us, God to save us To him, with the Father,
For I am not ashamed of the Gospell of Christ, for it is the power of God to saluation to euery one that beleeueth, both to the Iewe first, and to the Greeke.
For I am not ashamed of the Gospel of christ, for it is the power of God to salvation to every one that Believeth, both to the Iewe First, and to the Greek.
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Doe you aske, Whats that to the Romanes, who are neither Greekes, nor Barbarians? Then I tell you further, saith he, I am a debtor to the wise and to the vnwise, (NONLATINALPHABET,) that is to say, to all: then I hope, to you:
Do you ask, Whats that to the Romans, who Are neither Greeks, nor Barbarians? Then I tell you further, Says he, I am a debtor to the wise and to the unwise, (,) that is to say, to all: then I hope, to you:
•uen-gelion, that is, a Reuelation of vanity, and the Greekes traduce it for a Doctrine of nouelty, (May we not know what this new Doctrine meaneth?) yea for a Doctrine of Deuils. (He seemeth to be a setter forth of strange Deuils, NONLATINALPHABET, Act. 17.) Briefely, howsoeuer it be spoken against euery where,
•uen-gelion, that is, a Revelation of vanity, and the Greeks traduce it for a Doctrine of novelty, (May we not know what this new Doctrine means?) yea for a Doctrine of Devils. (He seems to be a setter forth of strange Devils,, Act. 17.) Briefly, howsoever it be spoken against every where,
It is indeed mighty in operation, and effectuall toward them that beleeue, yea, and to worke faith in them, who formerly did not beleeue, to incorporate them into the body of Christ,
It is indeed mighty in operation, and effectual towards them that believe, yea, and to work faith in them, who formerly did not believe, to incorporate them into the body of christ,
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First, a constant resolution in the Apostle, to hold on his course, (i am not ashamed, &c.) Secondly, a ground or reason, of that his resolution, For it is the power of God, &c. The resolution is most godly, and the reason most sound:
First, a constant resolution in the Apostle, to hold on his course, (i am not ashamed, etc.) Secondly, a ground or reason, of that his resolution, For it is the power of God, etc. The resolution is most godly, and the reason most found:
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let vs not suffer them to continue whole and vnaltered, but let vs concoct them and digest them, otherwise they will be for our memory onely, and not for our wit. To this effect he.
let us not suffer them to continue Whole and unaltered, but let us concoct them and digest them, otherwise they will be for our memory only, and not for our wit. To this Effect he.
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yea, as the veines of our Liuer doe not suffer the nutriment that wee haue receiued, to abide still in the stomack, but doe sucke out of the same, that which is wholesome,
yea, as the Veins of our Liver do not suffer the nutriment that we have received, to abide still in the stomach, but doe suck out of the same, that which is wholesome,
and sing a new song? How could he goe about to plant the Doctrine, which before he pluckt vp? preach the faith which before he destroyed? Indeed if hee had stood vpon the day of man,
and sing a new song? How could he go about to plant the Doctrine, which before he plucked up? preach the faith which before he destroyed? Indeed if he had stood upon the day of man,
or vpon mans iudgement, if he had stood vpon his credit in the world, his reputation with his friends, his rising and aduancement in dignity, his pleasure, his profit:
or upon men judgement, if he had stood upon his credit in the world, his reputation with his Friends, his rising and advancement in dignity, his pleasure, his profit:
he might in some sort haue smote vpon his thigh, and couered his face for sorrow and shame, that by giuing his name to the Gospell, he had stript himselfe of all worldly comforts and aduantages.
he might in Some sort have smote upon his thigh, and covered his face for sorrow and shame, that by giving his name to the Gospel, he had stripped himself of all worldly comforts and advantages.
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and euer haue beene some, who into what perswasion soeuer, Quasi tempestate delati sunt, they haue beene carryed by whatsoeuer wind of vanity or superstition of their friends,
and ever have been Some, who into what persuasion soever, Quasi tempestate delati sunt, they have been carried by whatsoever wind of vanity or Superstition of their Friends,
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Haue I beene so long of this opinion, & now shall I change? what will men say? What foolish men say, it is no matter, NONLATINALPHABET, said Cleanthes, by the testimony of Clemens Alexandrinus, Feare not vniudicious and impudent iudgement of the multitude.
Have I been so long of this opinion, & now shall I change? what will men say? What foolish men say, it is no matter,, said Cleanthes, by the testimony of Clemens Alexandrian, fear not unjudicious and impudent judgement of the multitude.
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How long, either he or our Fathers haue held an opinion, but, How consonant the same is to Gods reuealed will? That must be the Touch-stone of our faith,
How long, either he or our Father's have held an opinion, but, How consonant the same is to God's revealed will? That must be the Touchstone of our faith,
What was Mishnah to M•rah, NONLATINALPHABET to Deuteronomy ? that is to say, the leauen of the Scribes and Pharises, to the sweet bread of Moses and the Prophets? yet for all that, the same was dubbed with the honorable title of the Tradition of the Elders, ( Math. 15.) yea,
What was Mishnah to M•rah, to Deuteronomy? that is to say, the leaven of the Scribes and Pharisees, to the sweet bred of Moses and the prophets? yet for all that, the same was dubbed with the honourable title of the Tradition of the Elders, (Math. 15.) yea,
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and signifieth either a good Angell, or a bad,) and so in the Primitiue time, it was one of the ordinary obiections of the Pagans ▪ Why, your Sect began but in the later time of the raigne of Tiberius ;
and signifies either a good Angel, or a bad,) and so in the Primitive time, it was one of the ordinary objections of the Pagans ▪ Why, your Sect began but in the later time of the Reign of Tiberius;
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And Austine, (or an ancient Writer bearing his name, ) Per traducem antiquitatis commendatur fallacia, Falshood (and guile,) is (many times) commended through the Pipe (or deuices) of antiquity.
And Augustine, (or an ancient Writer bearing his name,) Per traducem antiquitatis commendatur Fallacy, Falsehood (and guile,) is (many times) commended through the Pipe (or devices) of antiquity.
but wee haue learned but of late, what wee ought tofollow & worship, &c. Thirdly, Reuelatione sacta veritatis, cedat error verita•i, &c. The truth being reuealed, let error (how ancient soeuer,) giue place to truth. (So a Father in a Councell holden vnder Cyprian in Carthage.) For as Ambrose said against Symmachus; Nulla aetas ad pe• discendum ser a est, nullus pudor est ad meliora transire ;
but we have learned but of late, what we ought tofollow & worship, etc. Thirdly, Revelation sacta veritatis, Cedat error verita•i, etc. The truth being revealed, let error (how ancient soever,) give place to truth. (So a Father in a Council held under Cyprian in Carthage.) For as Ambrose said against Symmachus; Nulla Aetas ad pe• discendum sir a est, nullus pudor est ad Meliora transire;
and called him by his grace,) to reueile his Sonne vnto him, and to make knowne to him the Doctrine of the Gospell, whereby hee might saue himselfe, and those that heard him;
and called him by his grace,) to reveil his Son unto him, and to make known to him the Doctrine of the Gospel, whereby he might save himself, and those that herd him;
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Thus Saint Paul was not ashamed of the Gospell, for all the nouelty thereof, (as the world counted nouelty.) No more let any of vs be at this day for the like imputation, Where was the Gospell before Luther, who liued within these hundred yeeres? or before the Bohemians, (of whom Iohn Hus, and Hier•me of Prague were chiefe,) who liued within these two hundred and sixty yeeres at the most;
Thus Saint Paul was not ashamed of the Gospel, for all the novelty thereof, (as the world counted novelty.) No more let any of us be At this day for the like imputation, Where was the Gospel before Luther, who lived within these hundred Years? or before the Bohemians, (of whom John Hus, and Hier•me of Prague were chief,) who lived within these two hundred and sixty Years At the most;
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and then what great prescription, not onely antiquity, can our aduersaries bragge of? It is certaine, that as God neuer left himselfe without witnesses vnder the Law, no more did hee vnder the Gospell;
and then what great prescription, not only antiquity, can our Adversaries brag of? It is certain, that as God never left himself without Witnesses under the Law, no more did he under the Gospel;
and (Keraim) Textuall, men that stucke to the Word written, that withstood the Pharises, which made voyd the Commandements of God with their Traditions:
and (Keraim) Textual, men that stuck to the Word written, that withstood the Pharisees, which made void the commandments of God with their Traditions:
and grauest writers, be, in the chiefe Controuersies of Religion, wholy on our side,) alwayes stirre vp some that professed & maintained the truth that now we stand vpon,
and Gravest writers, be, in the chief Controversies of Religion, wholly on our side,) always stir up Some that professed & maintained the truth that now we stand upon,
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yet it was not so in the best times, & yet neuer so, but that God left himselfe still a remnant, that could not be brought to bowe the knees to Baal, or to worship the Beast? Now,
yet it was not so in the best times, & yet never so, but that God left himself still a remnant, that could not be brought to bow the knees to Baal, or to worship the Beast? Now,
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The Pharises, and as many as were carnally-minded, would haue Christ to restore the temporall Kingdome to Israel, and to free them from the yoke of the Romanes:
The Pharisees, and as many as were carnally-minded, would have christ to restore the temporal Kingdom to Israel, and to free them from the yoke of the Romans:
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and that we are all become a Royall Priest-hood, an holy Nation, a peculiar people to offer vp spirituall Sacrifices, (the Sacrifice of righteousnesse, the Sacrifice of a contrite heart, the Sacrifice of thankesgiuing, the Sacrifice of Almes,) acceptable to God in Iesus Christ.
and that we Are all become a Royal Priesthood, an holy nation, a peculiar people to offer up spiritual Sacrifices, (the Sacrifice of righteousness, the Sacrifice of a contrite heart, the Sacrifice of thanksgiving, the Sacrifice of Alms,) acceptable to God in Iesus christ.
we are not sufficient of our selues to thinke a good thought, as of our selues, &c. Touching the keeping of the Law, that if a man will liue thereby, he is a debtor to abide in all the Commandements of God, to doe them, that if a man keepe the whole Law,
we Are not sufficient of our selves to think a good Thought, as of our selves, etc. Touching the keeping of the Law, that if a man will live thereby, he is a debtor to abide in all the commandments of God, to do them, that if a man keep the Whole Law,
yet for as much as they are after the Commandements and doctrines of men, they doe all perish with our vsing, Coloss. 2. For in vaine doe they worship me, teaching for Doctrine mens precepts.
yet for as much as they Are After the commandments and doctrines of men, they do all perish with our using, Coloss. 2. For in vain do they worship me, teaching for Doctrine men's Precepts.
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De nullo gloriandum, quia nostrum nihil est, saith Saint Cyprian; & v•e laudabili vitae nostrae, si remota misericordia consideretur, as excellently Augustin ;
De nullo gloriandum, quia nostrum nihil est, Says Saint Cyprian; & v•e laudabili vitae Nostrae, si Remota misericordia consideretur, as excellently Augustin;
and whether Doctrine, I pray you, more sound, more sauouring of piety, more tending to humility? Thus we haue shewed the excellency of the Gospell aboue all Pharisaisme,
and whither Doctrine, I pray you, more found, more savouring of piety, more tending to humility? Thus we have showed the excellency of the Gospel above all Pharisaism,
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Shall I now let sinke my speech, and enter into a comparison betweene the Gospell and new Pharisaisme, (Popery, I meane?) Beloued, I doe not call sowre, sweet, to adorne the Doctrine that by authority is set forth within this Realme, with the title of the Doctrine of the Gospell;
Shall I now let sink my speech, and enter into a comparison between the Gospel and new Pharisaism, (Popery, I mean?) beloved, I do not call sour, sweet, to adorn the Doctrine that by Authority is Set forth within this Realm, with the title of the Doctrine of the Gospel;
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neither doe I call good euill, to liken our Aduersaries positions to the leauen, wherewith the Pharises would haue marred the rellish of the Gospell taught,
neither do I call good evil, to liken our Adversaries positions to the leaven, wherewith the Pharisees would have marred the relish of the Gospel taught,
and that their Doctrine, howsoeuer they would grace it with the grauity of Antiquity, yet it is no more ancient then the Country and habitation of the Gibeonites was, farre remote and distant from the Land of Can•an,
and that their Doctrine, howsoever they would grace it with the gravity of Antiquity, yet it is no more ancient then the Country and habitation of the Gibeonites was, Far remote and distant from the Land of Can•an,
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for all that they tooke to themselues old sacks, and old bottles, and old shooes, &c. we are able so cleerely to proue, that wee feare not any indifferent iudgement.
for all that they took to themselves old sacks, and old bottles, and old shoes, etc. we Are able so clearly to prove, that we Fear not any indifferent judgement.
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Let vs take a short view of some of the most materiall differences betweene them and vs. The Supremacy of the Pope, is an Article which they chiefely stand vpon, him to be Christs Vicar, Paramount, Supereminent,
Let us take a short view of Some of the most material differences between them and us The Supremacy of the Pope, is an Article which they chiefly stand upon, him to be Christ Vicar, Paramount, Supereminent,
they thinke themselues tyed in obedience, lussa sequi tam velle mihi quàm posse necesse est, nec ciuis meus est, in quem tua Classica Caesar audiero. Papa habet •oeleste arbitrium.
they think themselves tied in Obedience, lussa sequi tam velle mihi quàm posse Necessary est, nec Civis meus est, in Whom tua Classica Caesar audiero. Papa habet •oeleste Arbitrium.
for it is said, their sound, as of many, not his sound, as of one, that is, Peter: But yet principally of Peter, that from him as from a certaine head, he might shead his gifts as it were into the whole body.
for it is said, their found, as of many, not his found, as of one, that is, Peter: But yet principally of Peter, that from him as from a certain head, he might shed his Gifts as it were into the Whole body.
Learne thou, that thou hast need of a weeding hooke, (or the like toole,) and not of a Scepter, that thou maist doe the worke of a Prophet. Saint Paul saith:
Learn thou, that thou hast need of a weeding hook, (or the like tool,) and not of a Sceptre, that thou Mayest do the work of a Prophet. Saint Paul Says:
namely, not carnally by force of armes, or brachio seculari, for when did the Prophet exercise any such authority? He denounced Gods iudgements against the impenitent Nations:
namely, not carnally by force of arms, or brachio seculari, for when did the Prophet exercise any such Authority? He denounced God's Judgments against the impenitent nations:
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& destroy, &c.) that is, Thou shalt denounce thatthey shalbe destroyed. So doth Ambrose interpret this later of St. Paul, He bringeth into captiuity euery thought,
& destroy, etc.) that is, Thou shalt denounce thatthey shall destroyed. So does Ambrose interpret this later of Saint Paul, He brings into captivity every Thought,
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while he doth by reason ouercome the gaine-sayer, & induceth him to the faith of Christ, &c. You see therfore, that howsoeuer the Popes Supremacy be a Doctrine that soundeth forth from Rome,
while he does by reason overcome the gainsayer, & induceth him to the faith of christ, etc. You see Therefore, that howsoever the Popes Supremacy be a Doctrine that soundeth forth from Room,
Let euery soule be subiect to the higher powers, Rom. 13. Euery soule NONLATINALPHABET, &c. Though thou be an Apostle, though an Euangelist, &c. saith •hrysostome, (if an Apostle must be subiect,
Let every soul be Subject to the higher Powers, Rom. 13. Every soul, etc. Though thou be an Apostle, though an Evangelist, etc. Says •hrysostome, (if an Apostle must be Subject,
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for if Tanquam there, doe signifie a similitude onely, and not a truth, then in the next words, (Be subiect to Rulers as sent of him,) Rulers were not sent indeed, but as it were sent.
for if Tanquam there, do signify a similitude only, and not a truth, then in the next words, (Be Subject to Rulers as sent of him,) Rulers were not sent indeed, but as it were sent.
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Of like moment is the other, which Innocent, and the Glosse hath in the same place, that it is a Counsell and not a Commandement ( for the Lords sake ;) If we will supererogate, we may,
Of like moment is the other, which Innocent, and the Gloss hath in the same place, that it is a Counsel and not a Commandment (for the lords sake;) If we will supererogate, we may,
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but we are not bound ▪ Whereas it is euident to euery one that hath but halfe his eye open, that Saint Peter hath the same meaning that St. Paul, namely, to yeeld obedience, not only for feare of man and of punishment,
but we Are not bound ▪ Whereas it is evident to every one that hath but half his eye open, that Saint Peter hath the same meaning that Saint Paul, namely, to yield Obedience, not only for Fear of man and of punishment,
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but onely God, who made the Emperour, while Donatus ex•olleth himselfe aboue the Emperour, he had now as it were exceeded the bounds to esteeme himselfe as God,
but only God, who made the Emperor, while Donatus ex•olleth himself above the Emperor, he had now as it were exceeded the bounds to esteem himself as God,
while they reioyce in a thing of naught, and make flesh their arme; also seditious, while they will haue him to be NONLATINALPHABET, to meddle out of his Dioces,
while they rejoice in a thing of nought, and make Flesh their arm; also seditious, while they will have him to be, to meddle out of his Diocese,
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Now what is their Doctrine of the body it selfe, the Church? what of the food thereof, the Word? what of the badges and seales thereof, the Sacraments? what of the Keyes thereof, the power of binding and loosing? what of the exercise thereof, prayer and fasting? what of the life thereof, Faith in the Sonne of God? what of the Iustifier and Sauiour thereof, Iesus Christ,
Now what is their Doctrine of the body it self, the Church? what of the food thereof, the Word? what of the badges and Seals thereof, the Sacraments? what of the Keys thereof, the power of binding and losing? what of the exercise thereof, prayer and fasting? what of the life thereof, Faith in the Son of God? what of the Justifier and Saviour thereof, Iesus christ,
& c? As Tertullian saith, (De praescript.) Ipsa Doctrina eorum cum Apostolica comparata, ex diuer sitate & contrarietate suapronuntiabit, non Apostoli alicuius authoris esse, neque Apostolici, &c. Their Doctrine it selfe being compared with the Apostles Doctrine, by the diuersity and contrariety thereo•, will pronounce that it came not from any Apostle, nor Apostolike man.
& c? As Tertullian Says, (De prescript.) Ipsa Doctrina Their cum Apostolica Comparata, ex diver sitate & contrarietate suapronuntiabit, non Apostles alicuius Author's esse, neque Apostolic, etc. Their Doctrine it self being compared with the Apostles Doctrine, by the diversity and contrariety thereo•, will pronounce that it Come not from any Apostle, nor Apostolic man.
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Whether truer, and more consonant to the Gospell of Christ? Doth not our Sauiour teach, that when he commeth, he shall scarsely find faith in the earth? Where then be multitudes,
Whither truer, and more consonant to the Gospel of christ? Does not our Saviour teach, that when he comes, he shall scarcely find faith in the earth? Where then be Multitudes,
and the visibility thereof? Doth not Saint Paul, that after his departure, there should enter grieuous Woolues? What reckoning then of Succession? Malè v•s pari•tum amor caepit, &c. Your loue that you beare to the walls (of the Church,) is but a bad loue.
and the visibility thereof? Does not Saint Paul, that After his departure, there should enter grievous Wolves? What reckoning then of Succession? Malè v•s pari•tum amor Capet, etc. Your love that you bear to the walls (of the Church,) is but a bad love.
Mountaines, and Woods, and Lakes, and Prisons, and deepe Caues, are safer for me, (I may more safely haue recourse to them for direction and safety,) for in them the Prophets did either abide,
Mountains, and Woods, and Lake's, and Prisons, and deep Caves, Are safer for me, (I may more safely have recourse to them for direction and safety,) for in them the prophets did either abide,
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or make it vnprofitable, and so make it no Gospell at all? They equall their Traditions, (they call them the Apostles Traditions,) but while they cannot shew them in the writings of the Apostles, Non accipio quod extra Scripturam de tuo infers, as Tertullian saith,) with the written Word of God.
or make it unprofitable, and so make it no Gospel At all? They equal their Traditions, (they call them the Apostles Traditions,) but while they cannot show them in the writings of the Apostles, Non accipio quod extra Scripturam de tuo infers, as Tertullian Says,) with the written Word of God.
but why doe not they translate it better? Why in their forty seuen yeeres of leisure (for so many it is since they left their Country) haue they set forth the New Testament onely,
but why do not they translate it better? Why in their forty seuen Years of leisure (for so many it is since they left their Country) have they Set forth the New Testament only,
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and that in such sort, as all men may plainely see, how much against their hearts it is, that the people should haue any knowledge of the Word of God, whereby they might discouer & reproue the falshood of their Doctrine? They that would not haue a Lyon,
and that in such sort, as all men may plainly see, how much against their hearts it is, that the people should have any knowledge of the Word of God, whereby they might discover & reprove the falsehood of their Doctrine? They that would not have a lion,
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They of Mitelene, when they would vse their subiects like slaues, and oppresse them with tyrannie, tooke order that they should not put their sonnes to schoole,
They of Mitelene, when they would use their Subjects like slaves, and oppress them with tyranny, took order that they should not put their Sons to school,
and that they might learne nothing, witnesse Aelianus. The like practice Nahash the Ammonite attempted with them of Iabesh-Gilead, That if they would haue peace, they must buy it with their right eyes.
and that they might Learn nothing, witness Aelianus. The like practice Nahash the Ammonite attempted with them of Iabesh-Gilead, That if they would have peace, they must buy it with their right eyes.
Christ deliuered to Peter, and in him to all the Apostles, (as Origen, Cyprian, Chrysostome, Augustin, and which not of the ancient Fathers doe teach?) the Keyes of the Kingdome of heauen, not of the earth, not of any place vnder the earth.
christ Delivered to Peter, and in him to all the Apostles, (as Origen, Cyprian, Chrysostom, Augustin, and which not of the ancient Father's do teach?) the Keys of the Kingdom of heaven, not of the earth, not of any place under the earth.
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They giue authority to their Pope, to dispose of earthly Kingdomes at his pleasure, and full Iurisdiction ouer Purgatory, which they take to be vnder the earth.
They give Authority to their Pope, to dispose of earthly Kingdoms At his pleasure, and full Jurisdiction over Purgatory, which they take to be under the earth.
Christ teacheth vs to pray vnto God for forgiuenesse of sinnes, (Forgiue vs our trespasses.) They fall downe before their ghostly Father, and craue of him Absolution.
christ Teaches us to pray unto God for forgiveness of Sins, (Forgive us our Trespasses.) They fallen down before their ghostly Father, and crave of him Absolution.
Against the iudgement of Cyprian, Veniam peccatix, quae i• D•minum commissa sunt, solus potest ille largiri, qui peccata nostra portauit, &c. He onely can grant pardon to our sinnes, which wee haue committed against the Lord, who onely bare our sinnes.
Against the judgement of Cyprian, Veniam peccatix, Quae i• D•minum Commissa sunt, solus potest Isle largiri, qui Peccata nostra portauit, etc. He only can grant pardon to our Sins, which we have committed against the Lord, who only bore our Sins.
Against the iudgement of Hierome, who plainely teacheth (in Math. 16.) That as the Priest in the old Law did not make any cleane or vncleane, but onely shewed in what case they were;
Against the judgement of Jerome, who plainly Teaches (in Math. 16.) That as the Priest in the old Law did not make any clean or unclean, but only showed in what case they were;
nor loose such as be faultlesse, but according to his duty, he heareth the varieties of offences (or offenders, Peccatorum, ) hee knoweth who is to be bound (to wit of God,) and who to be loosed.
nor lose such as be faultless, but according to his duty, he hears the varieties of offences (or offenders, Peccatorum,) he Knoweth who is to be bound (to wit of God,) and who to be loosed.
Thus Hieronym. Briefely, Christ said to the Thiefe vpon the Crosse, and in him, to all that are truely penitent, This day shalt thou be with me in Paradise:
Thus Jerome. Briefly, christ said to the Thief upon the Cross, and in him, to all that Are truly penitent, This day shalt thou be with me in Paradise:
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if there be not satisfaction made, either here, by giuing of Almes, gadding in Pilgrimage, &c. or hence by the Priests Masses, or by the Popes Pardons;
if there be not satisfaction made, either Here, by giving of Alms, gadding in Pilgrimage, etc. or hence by the Priests Masses, or by the Popes Pardons;
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Yea, Lyra himselfe, though he liued in a most darke time, yet saw thus much, Si populus intelligat orationem Sacerdotis, melius reducitur in Deum, & deuotius respondet Amen, &c. If the people doe vnderstand the prayer of the Priest, he is better reduced vnto God,
Yea, Lyra himself, though he lived in a most dark time, yet saw thus much, Si populus Intelligat orationem Sacerdote, Better reducitur in God, & deuotius Respondet Amen, etc. If the people do understand the prayer of the Priest, he is better reduced unto God,
What doe our Aduersaries? Doe they that which is better and more deuout? No, they serue the people with Latin Seruice, which they doe no more vnderstand,
What do our Adversaries? Do they that which is better and more devout? No, they serve the people with Latin Service, which they do no more understand,
So for the obiect, Saint Paul would haue vs to lift vp pure hands to God, 1. Tim. 2. And our Sauiour, whatsoeuer yee aske the Father in my Name, hee will giue it to you.
So for the Object, Saint Paul would have us to lift up pure hands to God, 1. Tim. 2. And our Saviour, whatsoever ye ask the Father in my Name, he will give it to you.
And Augustine, Quis andiuit aliquando fidelium stantem Sacerdotem ad Altare, &c. Who hath heard at any time a Christian Priest standing at the Altar, &c. and say in his prayer, O Peter, O Paul, O Cyprian, I offer vnto thee a Sacrifice,
And Augustine, Quis andiuit aliquando Fidelium stantem Sacerdotem ad Altar, etc. Who hath herd At any time a Christian Priest standing At the Altar, etc. and say in his prayer, Oh Peter, Oh Paul, Oh Cyprian, I offer unto thee a Sacrifice,
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and therefore, for his ease had appointed certaine Deputies vnder him, as Darius did, or certaine Masters of Requests, to report vnto him the seuerall suites of his subiects, as many Christian Princes haue;
and Therefore, for his ease had appointed certain Deputies under him, as Darius did, or certain Masters of Requests, to report unto him the several suits of his Subjects, as many Christian Princes have;
Therefore, as Saint Peter saith, Lord, to whom shall wee goe, thou hast the words of euerlasting life? This for the matter of Doctrine and instruction;
Therefore, as Saint Peter Says, Lord, to whom shall we go, thou hast the words of everlasting life? This for the matter of Doctrine and instruction;
so for the matter of prayer and supplication, we may, and ought to be of Augustines resolution, Tutius & incundius loquor ad meum lesum, quàm ad aliquem Sanctorum Spirituum Dei :
so for the matter of prayer and supplication, we may, and ought to be of Augustine's resolution, Tutius & incundius Loquor ad meum lesum, quàm ad aliquem Sanctorum Spirituum Dei:
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or instrument, to take hold of the same, then Faith? God hath giuen vs eternall life in his Son, ( Iohn 5.) The blood of Iesus Christ cleanseth vs from all sinne.
or Instrument, to take hold of the same, then Faith? God hath given us Eternal life in his Son, (John 5.) The blood of Iesus christ Cleanseth us from all sin.
The Scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue, Gal. 3. And to be short,
The Scripture hath concluded all under sin, that the promise by the faith of Iesus christ should be given to them that believe, Gal. 3. And to be short,
Will you know how they shift off such a cloud of Testimonies, and what is their doctrine? When they are pressed with those places that doe plainely make Christ to be the Alpha, and Omega, the beginning and ending of our Saluation, &c. they grant he is so in this sense, that he giueth grace to men to worke righteousnesse, and to merit for themselues;
Will you know how they shift off such a cloud of Testimonies, and what is their Doctrine? When they Are pressed with those places that do plainly make christ to be the Alpha, and Omega, the beginning and ending of our Salvation, etc. they grant he is so in this sense, that he gives grace to men to work righteousness, and to merit for themselves;
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He doth not say, NONLATINALPHABET, as if the quality inherent in vs could merit any thing in the matter of our Iustification, without respect vnto Christ,
He does not say,, as if the quality inherent in us could merit any thing in the matter of our Justification, without respect unto christ,
how strong therfore is the reason? I cannot be ashamed, saith S. Paul, of power, specially of such power as is Diuine, specially of such Diuine power as saueth, specially of such that saueth not him that meriteth,
how strong Therefore is the reason? I cannot be ashamed, Says S. Paul, of power, specially of such power as is Divine, specially of such Divine power as Saveth, specially of such that Saveth not him that merits,
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Phocion, that worthy Athenian, being sent and employed by Chabrias, (then in the chiefest office) to gather the tribute of the Ilanders, and with twenty ships; made answer:
Phocion, that worthy Athenian, being sent and employed by Chabrias, (then in the chiefest office) to gather the tribute of the Islanders, and with twenty ships; made answer:
The like is written of Tigranes King of Armenia, that when he espyed the Romane Army containing not aboue eluen thousand of horse and foote, his being of aboue 200000. he despised them in his heart, saying,
The like is written of Tigranes King of Armenia, that when he espied the Roman Army containing not above elven thousand of horse and foot, his being of above 200000. he despised them in his heart, saying,
So also Numb. 13. When the Spies that were sent out to search the Land of promise, made report of it, that all the people that they sawe there, were men of great stature,
So also Numb. 13. When the Spies that were sent out to search the Land of promise, made report of it, that all the people that they saw there, were men of great stature,
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but onely a few of the rascality, which know not the Law? Lest any, I say, should say so, the Apostle answereth for himselfe, that he knoweth what he doth, the Word that hee bringeth, is not his owne, but His that sent him:
but only a few of the rascality, which know not the Law? Lest any, I say, should say so, the Apostle Answers for himself, that he Knoweth what he does, the Word that he brings, is not his own, but His that sent him:
What if he be a strong man armed, that keepeth the house? Yet when a stronger then he commeth, he will take away his armour wherein he trusted, and rifle him.
What if he be a strong man armed, that Keepeth the house? Yet when a Stronger then he comes, he will take away his armour wherein he trusted, and rifle him.
If God be on our side, if his presence goe with vs, as Moses said, we shall find all things worke for the best, to bring men to faith, and consequently to Saluation.
If God be on our side, if his presence go with us, as Moses said, we shall find all things work for the best, to bring men to faith, and consequently to Salvation.
Therefore saith Saint Paul, In nothing doe I feare mine enemies, neither am I ashamed or weary of the Gospell, it will haue the preeminence, it will preuaile in the end, maugre all aduerse power and policy.
Therefore Says Saint Paul, In nothing do I Fear mine enemies, neither am I ashamed or weary of the Gospel, it will have the preeminence, it will prevail in the end, maugre all adverse power and policy.
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That, that I say, is no lesse cleere, it will many wayes appeare. First à pronunciatis. Saint Paul that could not lie, hauing the seale of his Apostleship,
That, that I say, is no less clear, it will many ways appear. First à pronunciatis. Saint Paul that could not lie, having the seal of his Apostleship,
and to instruct in righteousnesse, that the man of God may be absolute, &c. Which cannot be done without the power and Word of the Lord, which (without exception,) is liuely and sharper then a two-edged sword.
and to instruct in righteousness, that the man of God may be absolute, etc. Which cannot be done without the power and Word of the Lord, which (without exception,) is lively and sharper then a two-edged sword.
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Thirdly, à fortiori, The Law that was giuen by Moses, and written in tables of stone, that was powerfull, it gaue light to the blind, wisedome to the simple, conuerted the soule, &c. Psal. 19. Therefore the Gospell, which was deliuered by our Sauiour Christ,
Thirdly, à fortiori, The Law that was given by Moses, and written in tables of stone, that was powerful, it gave Light to the blind, Wisdom to the simple, converted the soul, etc. Psalm 19. Therefore the Gospel, which was Delivered by our Saviour christ,
when he interpreted to them the Gospell of the Prophet Esay ? (for euen before the Apostle ▪ were borne, the Gospell was, it was from the beginning.) Was there any of the Synagogue that could resist the Spirit, whereby Saint Stephen spake,
when he interpreted to them the Gospel of the Prophet Isaiah? (for even before the Apostle ▪ were born, the Gospel was, it was from the beginning.) Was there any of the Synagogue that could resist the Spirit, whereby Saint Stephen spoke,
and so wonderfull, that Saint Paul could say for his part only, that from Ierusalem round about vnto Illyricum, he caused to abound the Gospell of Christ, Rom. 15. And for his time, that the Gospell was come vnto all the world,
and so wonderful, that Saint Paul could say for his part only, that from Ierusalem round about unto Illyricum, he caused to abound the Gospel of christ, Rom. 15. And for his time, that the Gospel was come unto all the world,
We Christians are in all Nations? And an hundred yeeres before him, Iustin Martyr, NONLATINALPHABET, &c. That which the soule is in the body, that wee Christians are in the world;
We Christians Are in all nations? And an hundred Years before him, Justin Martyr,, etc. That which the soul is in the body, that we Christians Are in the world;
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the soule is scattered through all parts of the body, so are Christians in all Cities of the world, &c. And betweene them both Tertullian in his book against the Iewes, (that I speake of no more,) saith, Euen the Getulians, Moores, Spaniards, Galles,
the soul is scattered through all parts of the body, so Are Christians in all Cities of the world, etc. And between them both Tertullian in his book against the Iewes, (that I speak of no more,) Says, Even the Getulians, Moores, Spanish, Galls,
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before whom also the Iron lockes are broken, and the brazen Gates are opened, that is, the hearts of very many that were holden fast locked by the Deuill, are now vnlocked by the faith of Christ.
before whom also the Iron locks Are broken, and the brazen Gates Are opened, that is, the hearts of very many that were held fast locked by the devil, Are now unlocked by the faith of christ.
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If it had had to doe with Infants lately weaned from the brest, that had receiued no former impression, that were not seasoned with this or that liquor, it had beene no mastery to haue brought them to the faith of Christ, who were not rooted or grounded in any other,
If it had had to do with Infants lately weaned from the breast, that had received no former impression, that were not seasoned with this or that liquour, it had been no mastery to have brought them to the faith of christ, who were not rooted or grounded in any other,
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Benzo, an Italian traueller, that had beene long in those Countries, reporting, that he durst be one of the twenty fiue that would fight with ten thousand, nay, twenty thousand of them.
Benzo, an Italian traveller, that had been long in those Countries, reporting, that he durst be one of the twenty fiue that would fight with ten thousand, nay, twenty thousand of them.
strong illusions of Satan, long-continued-will-worship, generally-receiued superstition, Oracles, enchantments, Idolatries, (and the same flourished ouer by wit and eloquence, counte•anced by authority, strengthened by miracle, vpholden by Tyranny;) What could this be lesse then the wisedome of God,
strong illusions of Satan, long-continued-will-worship, generally-received Superstition, Oracles, enchantments, Idolatries, (and the same flourished over by wit and eloquence, counte•anced by Authority, strengthened by miracle, upholden by Tyranny;) What could this be less then the Wisdom of God,
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Nay, the Sorcerers, Exod. 8. when they saw the dust turned into Lice vpon Aarons smiting the ground, they readily acknowledged that it was the finger of God.
Nay, the Sorcerers, Exod 8. when they saw the dust turned into Lice upon Aaron's smiting the ground, they readily acknowledged that it was the finger of God.
and hearing such a volly of reasons, prouing and demonstrating the power of the Gospell, wee shall not iustifie the assertion of Saint Paul, and euen as the people cryed out vpon proofe that Helias made, The Lord, he is God, The Lord, he is God :
and hearing such a volley of Reasons, proving and Demonstrating the power of the Gospel, we shall not justify the assertion of Saint Paul, and even as the people cried out upon proof that Elias made, The Lord, he is God, The Lord, he is God:
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when we looke vpon the froward opposition that the world vseth to make, and vpon our owne wants, we begin to draw backe with Moses, or to runne away with Ionah, or to forsweare prophesying and preaching with Ieremy, &c. since we shall but speake in the aire, we shall labour in vaine and for nothing.
when we look upon the froward opposition that the world uses to make, and upon our own Wants, we begin to draw back with Moses, or to run away with Jonah, or to forswear prophesying and preaching with Ieremy, etc. since we shall but speak in the air, we shall labour in vain and for nothing.
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or will men plow there with Oxen? Shall we goe about to teach them that doe glory in ignorance? (Amant ignorare, cùm alij gaudeant cognouisse, ) to informe them that stop their eares,
or will men blow there with Oxen? Shall we go about to teach them that do glory in ignorance? (Amant ignorare, cùm alij Gaudeant cognouisse,) to inform them that stop their ears,
in a word, to perswade them that protest they will not be perswaded? What are wee, that wee should hope to doe any good? men compassed about with infirmities;
in a word, to persuade them that protest they will not be persuaded? What Are we, that we should hope to do any good? men compassed about with infirmities;
men of great imperfections of conceit, of memory, of vtterance, of presence? Therefore, our instruments being but the instruments of a foolish Shepheard,
men of great imperfections of conceit, of memory, of utterance, of presence? Therefore, our Instruments being but the Instruments of a foolish Shepherd,
To whom, me thinkes, I heare the Lord make answer as he did to Peter, What God hath cleansed, (hath sanctified to a speciall vse,) doe not thou call common ;
To whom, me thinks, I hear the Lord make answer as he did to Peter, What God hath cleansed, (hath sanctified to a special use,) do not thou call Common;
or as he doth in Ieremy, Is not my Word euen like a fire, and like a hammer that breaketh the stone? As if he said, Let them haue hearts as hard as a flint,
or as he does in Ieremy, Is not my Word even like a fire, and like a hammer that breaks the stone? As if he said, Let them have hearts as hard as a flint,
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if he tooke it in hand? Was not Aarons rod sufficient to worke miracles in Egypt? and to ouerthrow Pharaoh and his Host in the red Sea? Did not the walles of Iericho fall downe at the blowing of Rammes hornes? The Madianites murder euery one his fellow, at the clinking of the Pitchers? The great Gyant falls groueling to the ground, by the pat of a sling-stone? And surely,
if he took it in hand? Was not Aaron's rod sufficient to work Miracles in Egypt? and to overthrow Pharaoh and his Host in the read Sea? Did not the walls of Jericho fallen down At the blowing of Rams horns? The Midianites murder every one his fellow, At the clinking of the Pitchers? The great Giant falls groveling to the ground, by the pat of a sling-stone? And surely,
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The same Confessor, that vndertooke to dispute with the subtill Philosopher in Constantines time, (the Story is in Ruffinus, and Sozomen, ) was not the greatest Clerke,
The same Confessor, that undertook to dispute with the subtle Philosopher in Constantines time, (the Story is in Ruffinus, and Sozomen,) was not the greatest Clerk,
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yet by reciting the summe of his faith, being agreeable to the Gospell, with great spirit and zeale, he so foyled and grounded his Aduersary, that he forced him to recant, and become a Christian.
yet by reciting the sum of his faith, being agreeable to the Gospel, with great Spirit and zeal, he so foiled and grounded his Adversary, that he forced him to recant, and become a Christian.
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Annas Burges in Paris, in the dayes of Francis the first, and Henry the second, Walter Myll in Scotland, (that I trouble you with no more forraine examples,
Annas Burgess in paris, in the days of Francis the First, and Henry the second, Walter Mill in Scotland, (that I trouble you with no more foreign Examples,
yet such was the goodnesse of the cause, such was the power of Gods grace, working with his Gospell, that by these mens confessions of faith, partly vttered by word of mouth, partly read;
yet such was the Goodness of the cause, such was the power of God's grace, working with his Gospel, that by these men's confessions of faith, partly uttered by word of Mouth, partly read;
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very many of those Doctors, that were imployed against them, were conuerted to the truth, and by most that were in the assemblies, the Lords Name was glorified.
very many of those Doctors, that were employed against them, were converted to the truth, and by most that were in the assemblies, the lords Name was glorified.
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Now I aske (Brethren,) is God a God of the Iewes onely, and not of the Gentiles also? And he that was mighty through Peter, may not he be mighty through Paul? May not he giue a blessing to the Gospell preached now,
Now I ask (Brothers,) is God a God of the Iewes only, and not of the Gentiles also? And he that was mighty through Peter, may not he be mighty through Paul? May not he give a blessing to the Gospel preached now,
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and if thou hast run with the footmen, and they haue wearyed thee ▪ how canst thou match thy selfe with horses? If thou smart for disobeying the Princes commandement, thinkest thou to escape,
and if thou hast run with the footmen, and they have wearied thee ▪ how Canst thou match thy self with Horses? If thou smart for disobeying the Princes Commandment, Thinkest thou to escape,
if thou stand out against God? It was the saying of a worthy Learned man, that the Orthodoxe Church is an Anuill, that will rather breake the hammer that beateth vpon it, then be broken by it.
if thou stand out against God? It was the saying of a worthy Learned man, that the Orthodox Church is an Anvil, that will rather break the hammer that beats upon it, then be broken by it.
neither Princely liberalitie in God, but a kind of childish and vaine emulation to get the mastery, &c. And with Tertullian, in Apologet. Nemo se ab inuito coli vellet, ne hom• quidem:
neither Princely liberality in God, but a kind of childish and vain emulation to get the mastery, etc. And with Tertullian, in Apologet Nemo se ab invito coli vellet, ne hom• quidem:
Neither yet Balaam, for staying his iourney, when he was therefrom letted by his Angell. Thy people shall come willingly, Psalme 110. This is thanke-worthy with God.
Neither yet balaam, for staying his journey, when he was therefrom letted by his Angel. Thy people shall come willingly, Psalm 110. This is thankworthy with God.
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and disposeth all things sweetly, or commodiously (NONLATINALPHABET, ) Wisdome 8. That hee teacheth vs more then the beasts of the field, as Iob saith;
and Disposeth all things sweetly, or commodiously (,) Wisdom 8. That he Teaches us more then the beasts of the field, as Job Says;
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In a word, that he standeth at the dore and knocketh, Open to me, my Loue, my Doue, my vndefi•ed one, &c. What, would you haue him to burst open the dores,
In a word, that he Stands At the door and knocketh, Open to me, my Love, my Dove, my vndefi•ed one, etc. What, would you have him to burst open the doors,
But what speake I of naturall men? The holy Prophet complaineth of his Country-men, the people of God, That they spent their m•ney, and not for bread, and their labour without being satisfied, Esay 55. And so doth Ieremy, That they forsooke God, the Fountaine of liuing water,
But what speak I of natural men? The holy Prophet Complaineth of his Countrymen, the people of God, That they spent their m•ney, and not for bred, and their labour without being satisfied, Isaiah 55. And so does Ieremy, That they forsook God, the Fountain of living water,
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and digged to themselues pits, broken pits that would hold no water, Ieremy 2. And so doth Saint Paul, that some were NONLATINALPHABET, Louers of pleasure, more then louers of God.
and dug to themselves pits, broken pits that would hold no water, Ieremy 2. And so does Saint Paul, that Some were, Lovers of pleasure, more then lovers of God.
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How beneficiall are the feet of them that bring glad tidings of peace, & bring glad tydings of good things? We would hang vpon the necke of the Preacher,
How beneficial Are the feet of them that bring glad tidings of peace, & bring glad tidings of good things? We would hang upon the neck of the Preacher,
if Christ be not his Captaine, his Sauiour, his deliuerer,) then all the world is gone with vs, it had beene good for vs if we had neuer beene borne. One thing is necessary, saith our Sauiour, Mary hath chosen the better part :
if christ be not his Captain, his Saviour, his deliverer,) then all the world is gone with us, it had been good for us if we had never been born. One thing is necessary, Says our Saviour, Mary hath chosen the better part:
Therefore (Beloued) accept this, the greatest fauour that God euer vouchsafed you, that he hath reuealed his Sonne vnto you in the Gospell, whereby you may learne to liue and beleeue in him,
Therefore (beloved) accept this, the greatest favour that God ever vouchsafed you, that he hath revealed his Son unto you in the Gospel, whereby you may Learn to live and believe in him,
or carryed in the bosome for an NONLATINALPHABET, (as Sorcerers and silly superstitious people haue vsed the matter,) but being beleeued and embraced by faith.
or carried in the bosom for an, (as Sorcerers and silly superstitious people have used the matter,) but being believed and embraced by faith.
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Therefore, wee must not forget, that the Apostle speaketh here expressely, and precisely, that the Gospell saueth such as beleeue; them, and none other.
Therefore, we must not forget, that the Apostle speaks Here expressly, and precisely, that the Gospel Saveth such as believe; them, and none other.
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or doe make as much of it in outward semblance, as the Iewes doe of the booke of the Law, which they giue a good summe of money to be preferred to the handling of,
or do make as much of it in outward semblance, as the Iewes doe of the book of the Law, which they give a good sum of money to be preferred to the handling of,
So if we meane to be saued by the Gospell, we must bring faith to the hearing of it, to the reading of it, to the embracing of it, to the digesting of it;
So if we mean to be saved by the Gospel, we must bring faith to the hearing of it, to the reading of it, to the embracing of it, to the digesting of it;
and without it we shall but deceiue our selues, claspe the ayre in stead of a body, feed vpon ashes in stead of bread, imbrace a cloud in stead of Iuno, as Ixion did.
and without it we shall but deceive our selves, clasp the air in stead of a body, feed upon Ashes in stead of bred, embrace a cloud in stead of Iuno, as Ixion did.
Neither is Gods mercy in the Gospell the lesse free, because it requireth the duty of faith, (to come now to the third point of my amplification,) for who will except against a mans charitablenesse,
Neither is God's mercy in the Gospel the less free, Because it requires the duty of faith, (to come now to the third point of my amplification,) for who will except against a men charitableness,
because he saith to the poore man that craueth an almes, Reach thy hand, or hold open thy lap? Or who wil deny that God gaue the Israelites victory against the Medianites,
Because he Says to the poor man that craveth an alms, Reach thy hand, or hold open thy lap? Or who will deny that God gave the Israelites victory against the Midianites,
and water out of the rocke, for that they gathered the one, and brought vessels, (at the least their mouthes,) to receiue the other? It is one thing to be the true cause of a thing, the conduit-pipe,
and water out of the rock, for that they gathered the one, and brought vessels, (At the least their mouths,) to receive the other? It is one thing to be the true cause of a thing, the conduit-pipe,
This therefore shall be the twofold vse of this Circumstance, of the quality that ought to be in the persons to be saued by the Gospell, both for confutation, that the Aduersaries of our free iustification, by Christ preached in the Gospell, be proued to be false Teachers, deceitfull workemen, &c. And for reprehension, that if any man thinkes he may vse the cloake of faith,
This Therefore shall be the twofold use of this Circumstance, of the quality that ought to be in the Persons to be saved by the Gospel, both for confutation, that the Adversaries of our free justification, by christ preached in the Gospel, be proved to be false Teachers, deceitful workmen, etc. And for reprehension, that if any man thinks he may use the cloak of faith,
THE Prophet hauing declared in the foure verses immediatly going before my Text, what griefe King Hezekiah, and his faithfull subiects had suffered, by hearing what Gods enemies had done to their brethren, those of the ten Tribes, in destroying their Country, burning their Cities, killing a great number of them,
THE Prophet having declared in the foure Verses immediately going before my Text, what grief King Hezekiah, and his faithful Subjects had suffered, by hearing what God's enemies had done to their brothers, those of the ten Tribes, in destroying their Country, burning their Cities, killing a great number of them,
And what was that? Surely they were not onely afflicted with present euils, as of the spoiling and sacking of most of their Townes, of the exhausting of their Treasures, both prophane and sacred,
And what was that? Surely they were not only afflicted with present evils, as of the spoiling and sacking of most of their Towns, of the exhausting of their Treasures, both profane and sacred,
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as namely, that the mother-Citie it selfe, the glory of that Kingdome, Hierusalem, should be taken, their Temple destroyed, their King and Nobles led away;
as namely, that the mother-Citie it self, the glory of that Kingdom, Jerusalem, should be taken, their Temple destroyed, their King and Nobles led away;
their young men slaine with the sword, their women abused, &c. And which did most of all vexe the soule of the righteous, that they that were so sawcy with God,
their young men slain with the sword, their women abused, etc. And which did most of all vex the soul of the righteous, that they that were so saucy with God,
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Now what mercy the Lord shewed them in the end, and what confusion he brought vpon their enemies, the same is described towards the later end of the Chapter following.
Now what mercy the Lord showed them in the end, and what confusion he brought upon their enemies, the same is described towards the later end of the Chapter following.
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The first thing that I note vnto you, is, The continuance and progresse of troubles to the Church, noted in this word, [ Moreouer. ] Good Lord, might one say, what a world is this? one depth calleth on another, one misery in the necke of another;
The First thing that I note unto you, is, The Continuance and progress of Troubles to the Church, noted in this word, [ Moreover. ] Good Lord, might one say, what a world is this? one depth calls on Another, one misery in the neck of Another;
[ In the foureteenth yeere of Hezekiah, Sennacherib came vp against all the Cities of Iudah, &c. ] Loe, not long after they had beene the beholders of a Tragedie, they were made to be Actors, that is, sufferers in it themselues.
[ In the foureteenth year of Hezekiah, Sennacherib Come up against all the Cities of Iudah, etc. ] Lo, not long After they had been the beholders of a Tragedy, they were made to be Actors, that is, sufferers in it themselves.
(In him indeed the Church hath peace, that is, comfort of the Spirit, and assurance of their reconcilement to God, according to that which Saint Paul hath, Being iustified by faith, we haue peace with God, through Iesus •hrist our Lord, Rom. 5.) In the world yee shall haue affliction;
(In him indeed the Church hath peace, that is, Comfort of the Spirit, and assurance of their reconcilement to God, according to that which Saint Paul hath, Being justified by faith, we have peace with God, through Iesus •hrist our Lord, Rom. 5.) In the world ye shall have affliction;
they likewise haue beene made conformable to the body, and to the Head. What a fight of temptations did Abraham endure? so Iacob, so Ioseph, so the Patriarkes,
they likewise have been made conformable to the body, and to the Head. What a fight of temptations did Abraham endure? so Iacob, so Ioseph, so the Patriarchs,
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Anthony is directed to seeke out one more perfect then himselfe, that is, as I interpret it, the true and perfect way which bringeth a man to happinesse:
Anthony is directed to seek out one more perfect then himself, that is, as I interpret it, the true and perfect Way which brings a man to happiness:
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and the pricking of bushes, and the cragginesse of clefts, and the wastnesse of a wildernesse, whereby are meant all kinds of crosses, and bitternesses.
and the pricking of Bushes, and the cragginess of clefts, and the wastness of a Wilderness, whereby Are meant all Kinds of Crosses, and Bitternesses.
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This in the life of Paul. So in the life of Hilarion, he telleth that to the said Hilarion were presented many fearefull things, which he was forced to heare and see;
This in the life of Paul. So in the life of Hilarion, he Telleth that to the said Hilarion were presented many fearful things, which he was forced to hear and see;
Well, you heare how, as it was said of Hezekiah, [ Moreouer, ] more troubles in the middest of his Raigne, besides those which he suffered in the beginning and vpward, more and more;
Well, you hear how, as it was said of Hezekiah, [ Moreover, ] more Troubles in the midst of his Reign, beside those which he suffered in the beginning and upward, more and more;
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The next thing that I will come vnto, shall be the person of Sennacherib, and his acts mentioned in the Text. [ Hee came vp against all the strong Cities of Iudah, and tooke th•m.
The next thing that I will come unto, shall be the person of Sennacherib, and his acts mentioned in the Text. [ He Come up against all the strong Cities of Iudah, and took th•m.
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otherwise if you will vnderstand it, De singulis generum, What place in the world is so great, that it could containe the hundreth part of the commers? I will spend no more time in opening the litterall sense.
otherwise if you will understand it, De Singulis generum, What place in the world is so great, that it could contain the Hundredth part of the comers? I will spend no more time in opening the literal sense.
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First, he and his Souldiers may teach vs, what a dangerous thing it is for any people to entertaine strangers into their Land, to helpe them against their enemies,
First, he and his Soldiers may teach us, what a dangerous thing it is for any people to entertain Strangers into their Land, to help them against their enemies,
but what sayes the Oracle of God, 2. Chron. 28. verse 20. Tiglath Pilnesser, King of Ashur, came vnto Ahaz, but he troubled him, and did not strengthen him,
but what Says the Oracle of God, 2. Chronicles 28. verse 20. Tiglath Pilnesser, King of Ashur, Come unto Ahaz, but he troubled him, and did not strengthen him,
For the Assyrians tasting by this meanes the goodnesse of the Land, and the weakenesse of the people, thought both that the Countrey was too good a Countrey for circumcised ones,
For the Assyrians tasting by this means the Goodness of the Land, and the weakness of the people, Thought both that the Country was too good a Country for circumcised ones,
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And surely in like sort haue they sped, and in like sort haue they benefited their Countrey, whosoeuer haue sought in any age, either to defend themselues,
And surely in like sort have they sped, and in like sort have they benefited their Country, whosoever have sought in any age, either to defend themselves,
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So who made them Lords of Constantinople? Did not the Emperour of Constantinople himselfe, who hyred them against the Bulgarians? Who of Hungary, in our owne time? Did not Iohn the Vayuod of Transiluania, who laboured them against the Austrians? Let vs passe to another Countrey.
So who made them lords of Constantinople? Did not the Emperor of Constantinople himself, who hired them against the Bulgarians? Who of Hungary, in our own time? Did not John the Vayuod of Transylvania, who laboured them against the Austrians? Let us pass to Another Country.
It was thought high policy, forsooth, by certaine of the Romane Emperours, to entertaine the Gothes in seruice, that so they might be secured from other Barbarians:
It was Thought high policy, forsooth, by certain of the Roman emperors, to entertain the Goths in service, that so they might be secured from other Barbarians:
Why, might one say, did his Ancestors leaue him nothing to doe at home, that he must find himselfe some worke abroad? As though it were not as busie a piece of worke,
Why, might one say, did his Ancestors leave him nothing to do At home, that he must find himself Some work abroad? As though it were not as busy a piece of work,
as to get more? or was that Kingdome that came to him by inheritance, too straight and too little, that he must seeke a larger to maintaine his estate? (as Philip said to his sonne, Aliud tibi R•gnum quaerendum est, Macedonia iam non capit.
as to get more? or was that Kingdom that Come to him by inheritance, too straight and too little, that he must seek a larger to maintain his estate? (as Philip said to his son, Aliud tibi R•gnum quaerendum est, Macedonia iam non Capital.
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and verily a great part of the East were tributary to them, how then could they be destitute of possessions and rents? We see •herefore, that it was neither want of worke, nor want of wealth.
and verily a great part of the East were tributary to them, how then could they be destitute of possessions and rends? We see •herefore, that it was neither want of work, nor want of wealth.
What was it then? Mary, this is that, that the Prophet Hacacuk said, Chapter 2. The proud man is as hee that transgresseth by wine, hee enlargeth his desire as hell,
What was it then? Mary, this is that, that the Prophet Hacacuk said, Chapter 2. The proud man is as he that Transgresseth by wine, he enlarges his desire as hell,
Howbeit if you marke the Posie a little better, you will confesse, that it containeth not that modesty or contentednesse indeed, that it promiseth at the first sight, or beareth shew of.
Howbeit if you mark the Posy a little better, you will confess, that it Containeth not that modesty or contentedness indeed, that it promises At the First sighed, or bears show of.
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But well fare the Spaniard for dealing plainely, for he proclaimeth on the house-top, nay, in the eares of all the world, his insatiable Ambition, with his Plus vltra. Howbeit, He that setteth bounds to the Sea,
But well fare the Spaniard for dealing plainly, for he proclaims on the housetop, nay, in the ears of all the world, his insatiable Ambition, with his Plus vltra. Howbeit, He that sets bounds to the Sea,
the same holdeth all the Tyrants of the earth in a chaine, and will not suffer them to goe one inch beyond his appointment, to doe the least point of their owne will.
the same holds all the Tyrants of the earth in a chain, and will not suffer them to go one inch beyond his appointment, to do the least point of their own will.
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Thou couldst haue no power against me, except it were giuen thee from aboue, said Christ to Pilate. And Sennacherib did not stirre a foot out of doores,
Thou Couldst have no power against me, except it were given thee from above, said christ to Pilate. And Sennacherib did not stir a foot out of doors,
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nor the Sawe, nor the Rod, nor the Staffe, I meane either the French, or the Spaniard, not whosoeuer, that are but instruments, (and truly but dead instruments too for execution,
nor the Saw, nor the Rod, nor the Staff, I mean either the French, or the Spaniard, not whosoever, that Are but Instruments, (and truly but dead Instruments too for execution,
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namely, to denounce warre, and to send defiance before hee inuaded them with fire and sword? Indeed in the Law it is written, Deut. 20. When thou commest neere to a Citie to fight against it, thou shalt offer it peace, &c. Also lest you should say, that this was a written Law onely, and proper to the Iewes;
namely, to denounce war, and to send defiance before he invaded them with fire and sword? Indeed in the Law it is written, Deuteronomy 20. When thou Comest near to a city to fight against it, thou shalt offer it peace, etc. Also lest you should say, that this was a written Law only, and proper to the Iewes;
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The Romanes themselues, who were with•ut the Law written, yea, and without God himselfe, they in their better times were so farre from oppressing any vpon the sudden, without sending them defiance, that as Dionysius and Liuy write, they did not make warre vpon them,
The Romans themselves, who were with•ut the Law written, yea, and without God himself, they in their better times were so Far from oppressing any upon the sudden, without sending them defiance, that as Dionysius and Livy write, they did not make war upon them,
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And as one said vn•o a man that alleaged Law for himselfe, Ius mihi obiectas gladio accincto? Dost thou tell me of the Law, that haue the sword in my hand? So this Tyrant Sennacherib and his people, made no reckoning of honesty,
And as one said vn•o a man that alleged Law for himself, Just mihi obiectas Gladio accincto? Dost thou tell me of the Law, that have the sword in my hand? So this Tyrant Sennacherib and his people, made no reckoning of honesty,
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and taking the Emperour of the Romanes prisoner, they vsed him in the vilest manner that might be, making him to serue their Princes turne for a foot-stoole,
and taking the Emperor of the Romans prisoner, they used him in the Vilest manner that might be, making him to serve their Princes turn for a footstool,
Now for these men that professed not God, nor knew him, thus to distaine themselues with vniust and perfidious practices, it was no maruell; (for who will looke for other then euill fruit from an euill tree,
Now for these men that professed not God, nor knew him, thus to distain themselves with unjust and perfidious practices, it was no marvel; (for who will look for other then evil fruit from an evil tree,
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For mine owne part, I rest vpon Tullies iudgement, Nemo qui fortitudinis gloriam consecutus est, &c. Vnhonest craft is not the way to attaine the honor of Knight-hood:
For mine own part, I rest upon Yields judgement, Nemo qui fortitudinis gloriam Having obtained est, etc. Unhonest craft is not the Way to attain the honour of Knighthood:
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and I honour from my heart, the disposition of those elder Romanes mentioned by Liuy, who when certaine commended those Ambassadours, whom they had sent into Macedonia,
and I honour from my heart, the disposition of those elder Romans mentioned by Livy, who when certain commended those ambassadors, whom they had sent into Macedonia,
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for deceiuing the King thereof vnder an hope of peace, greatly misliked this new policy of theirs, alleaging, that their Ancestors atchieued their conquests not by craft,
for deceiving the King thereof under an hope of peace, greatly misliked this new policy of theirs, alleging, that their Ancestors achieved their conquests not by craft,
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The Councell of Trent, they defined, that whosoeuer would not receiue their Decrees, had forfeited their Kingdomes, ipso facto, and might lawfully be inuaded by whomsoeuer.
The Council of Trent, they defined, that whosoever would not receive their Decrees, had forfeited their Kingdoms, ipso facto, and might lawfully be invaded by whomsoever.
nay, like the Enemy of mankind, mentioned in the 1. of Iob, they compasse the earth round about, and buzze into mens eares, that keeping of faith out of the Church of Rome, is not faithfulnesse, but perfidiousnesse. Thus they.
nay, like the Enemy of mankind, mentioned in the 1. of Job, they compass the earth round about, and buzz into men's ears, that keeping of faith out of the Church of Rome, is not faithfulness, but perfidiousness. Thus they.
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Howbeit, as Tertullian said of one that excused his running away, by Vir fugiens iterum pugnabit, one said so (I grant, saith Tertullian ) but he was a cowardly runne-away himselfe.
Howbeit, as Tertullian said of one that excused his running away, by Vir fugiens iterum pugnabit, one said so (I grant, Says Tertullian) but he was a cowardly runaway himself.
This by the way to their Doctrine and practice, who are moued with no conscience to inuade them, whom they hold to be out of their faith, not onely without defiance sending,
This by the Way to their Doctrine and practice, who Are moved with no conscience to invade them, whom they hold to be out of their faith, not only without defiance sending,
If Piety be to be respected, He did vprightly in the sight of the Lord, according to all that Dauid his father had done, verse 3. If Zeale, He tooke away the high places,
If Piety be to be respected, He did uprightly in the sighed of the Lord, according to all that David his father had done, verse 3. If Zeal, He took away the high places,
The Lord was with him in all that he tooke in hand, and he got a famous victory of the Philistims his bordering enemies, verse 7, 8. This manner of Prince was Hezekiah, so religious,
The Lord was with him in all that he took in hand, and he god a famous victory of the philistines his bordering enemies, verse 7, 8. This manner of Prince was Hezekiah, so religious,
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and hauing deserued so well of his owne subiects, should for the same haue beene no lesse beloued and regarded of his neighbour Princes? Indeed it pleaseth God many times to reward vertue,
and having deserved so well of his own Subjects, should for the same have been no less Beloved and regarded of his neighbour Princes? Indeed it Pleases God many times to reward virtue,
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As the example of Fredericke, surnamed the Wise, and Fredericke surnamed the Confessor, Dukes of Saxony, in the time of restoring the Gospell in those later times, (that I may not name Gostaue of Sweathland,
As the Exampl of Frederick, surnamed the Wise, and Frederick surnamed the Confessor, Dukes of Saxony, in the time of restoring the Gospel in those later times, (that I may not name Gostaue of Switzerland,
and the free Cities of Germany, to whom the Lord shewed such mercy, that they were suffered without trouble almost, to build a Temple for the Lord as it were, I meane to enact Lawes for the true seruice of God,
and the free Cities of Germany, to whom the Lord showed such mercy, that they were suffered without trouble almost, to built a Temple for the Lord as it were, I mean to enact Laws for the true service of God,
and priuiledged by God, that euen those things which doe vsually strike thorow other men, (Enuy and Malice, I meane,) haue had no power to enter vpon them at all.
and privileged by God, that even those things which do usually strike thorough other men, (Envy and Malice, I mean,) have had no power to enter upon them At all.
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and vnder his feathers, they haue not beene confounded, neither of the Pestilence that walketh in the darkenesse, (this is secret Enuy,) neither of the Plague that destroyeth at noone-day, this is open and professed Malice.
and under his Feathers, they have not been confounded, neither of the Pestilence that walks in the darkness, (this is secret Envy,) neither of the Plague that Destroyeth At noonday, this is open and professed Malice.
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or make a piece of dadocke-wood to flame, & c? So likewise for the price and estimation of vertue, it is not enough, that there be excellency in the doer,
or make a piece of dadocke-wood to flame, & c? So likewise for the price and estimation of virtue, it is not enough, that there be excellency in the doer,
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In the great battell that was fought betweene the Romans and the Parthians, wherein there were so many thousands of the Romanes so miserably slaine, there were twenty Romane Souldiers, (as Plutarch writeth) that fought so valiantly, and laid about them so manfully, that their enemies that had beene able to hacke them in pieces, suffered them to escape thorow the middest of them.
In the great battle that was fought between the Roman and the Parthians, wherein there were so many thousands of the Romans so miserably slain, there were twenty Roman Soldiers, (as Plutarch Writeth) that fought so valiantly, and laid about them so manfully, that their enemies that had been able to hack them in Pieces, suffered them to escape thorough the midst of them.
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On the contrary side, Proculus, a goodly tall man, that had gotten the victory of as many as encountred him, striking them downe one after another, Caligula did not suffer to escape aliue,
On the contrary side, Proculus, a goodly tall man, that had got the victory of as many as encountered him, striking them down one After Another, Caligula did not suffer to escape alive,
So Xenocrates (as the same Plutarch writeth in the life of Phocion, ) was of that reuerend estimation and credit, for his wonderfull grauity, that they who knew him, thought that it was impossible for any to be so carryed away of his passions,
So Xenocrates (as the same Plutarch Writeth in the life of Phocion,) was of that reverend estimation and credit, for his wonderful gravity, that they who knew him, Thought that it was impossible for any to be so carried away of his passion,
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This impression he wrought in others, but yet when he came to Antipater, with other Ambassadours, to waigh him to equity and clemency, he could not get as much as a good morrow from him,
This impression he wrought in Others, but yet when he Come to Antipater, with other ambassadors, to weigh him to equity and clemency, he could not get as much as a good morrow from him,
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first, an Idolater, then proud, then couetous, then crafty, then puffed vp with successe of his warres else-where, &c. For the contrary were rather to be maruelled at,
First, an Idolater, then proud, then covetous, then crafty, then puffed up with success of his wars elsewhere, etc. For the contrary were rather to be marveled At,
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about the middest of his raigne, he was brought in ieopardy of his Estate by the Assyrians, who could not keepe in any longer the malice that boyled in their brests.
about the midst of his Reign, he was brought in jeopardy of his Estate by the Assyrians, who could not keep in any longer the malice that boiled in their breasts.
But some man will say, Yet by your leaue, Hezechiah was to blame, so to prouoke Sennacherib as he did, a Prince of farre greater puissance and strength then himselfe;
But Some man will say, Yet by your leave, Hezekiah was to blame, so to provoke Sennacherib as he did, a Prince of Far greater puissance and strength then himself;
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for did he not deny him his tribute, and so bring vpon himselfe and his people an vnnecessary warre? Indeed if it were so, Hezechiah was much to blame,
for did he not deny him his tribute, and so bring upon himself and his people an unnecessary war? Indeed if it were so, Hezekiah was much to blame,
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But (wel-beloued,) iudge nothing before the time, but iudge with righteous iudgement, and as Dauid saith, Psalme 40. so say I, Blessed is he that iudgeth wisely of the poore or afflicted, whom God hath visited.
But (well-beloved,) judge nothing before the time, but judge with righteous judgement, and as David Says, Psalm 40. so say I, Blessed is he that Judgeth wisely of the poor or afflicted, whom God hath visited.
And in the 9. of Iohn, the Apostles are told their fault, for that they could no sooner see a blind man (one that was borne blind,) but they must presently aske, Master, who did sinne, this man,
And in the 9. of John, the Apostles Are told their fault, for that they could not sooner see a blind man (one that was born blind,) but they must presently ask, Master, who did sin, this man,
Now that he did not sinne therein, may appeare, not onely by the silence of the Prophet Esay, who in all likely-hood, would haue perswaded him to haue submitted himselfe to the King of Ashur,
Now that he did not sin therein, may appear, not only by the silence of the Prophet Isaiah, who in all likelihood, would have persuaded him to have submitted himself to the King of Ashur,
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For if you looke vpon the 7. verse of that Chap. there you shall see, that it is reckoned amongst his NONLATINALPHABET, among his good deeds, his worthy acts;
For if you look upon the 7. verse of that Chap. there you shall see, that it is reckoned among his, among his good Deeds, his worthy acts;
Now that it is called rebellion, let no man be offended thereat, or thinke that hee hath warrant thereby to condemne Hezechiah. For it is not called so,
Now that it is called rebellion, let no man be offended thereat, or think that he hath warrant thereby to condemn Hezekiah. For it is not called so,
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And is not her Maiesties cause the like, and the quarrell of her enemy the same? What point of Tyranny, (because warres are commonly vndertaken by great Princes,) may she be charged with? except this be Tyranny, to cast downe Images which were perking in the Rood-lofts,
And is not her Majesties cause the like, and the quarrel of her enemy the same? What point of Tyranny, (Because wars Are commonly undertaken by great Princes,) may she be charged with? except this be Tyranny, to cast down Images which were perking in the Rood-lofts,
and to purge her Churches from Idolatry, according to the Commandem%nt of God, and the example of good Hezechiah? And what point of wrong can shee be conuicted to haue done to the Spaniard,
and to purge her Churches from Idolatry, according to the Commandem%nt of God, and the Exampl of good Hezekiah? And what point of wrong can she be convicted to have done to the Spaniard,
or his Councell had suborned desperate Ruffians to stabbe our Queene, or to pistoll her, she hauing intelligence thereof through Gods mercy hath auoyded the danger ▪ or when he had hyred her owne Physician to take away her life by poysoning, she being warned thereof, did not consent to take the fatall drugge.
or his Council had suborned desperate Ruffians to stab our Queen, or to pistol her, she having intelligence thereof through God's mercy hath avoided the danger ▪ or when he had hired her own physician to take away her life by poisoning, she being warned thereof, did not consent to take the fatal drug.
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Except, I say, this be her fault, that she hath not yeelded wilfully to cast away her life for his pleasure, I see no cause why he should complaine of wrong suffering from her.
Except, I say, this be her fault, that she hath not yielded wilfully to cast away her life for his pleasure, I see no cause why he should complain of wrong suffering from her.
Well, this is our comfort, that Hezechiah is inuaded, that is, such a one as hath abolished false worshippings, (her Maiestie I meane,) for which cause, the Lord seemeth to haue had a speciall care of her,
Well, this is our Comfort, that Hezekiah is invaded, that is, such a one as hath abolished false worshippings, (her Majesty I mean,) for which cause, the Lord seems to have had a special care of her,
Is not the second beast which came vp out of the earth, Reuel. 13. (by which Antichrist is meant,) said to doe all the first beast could, (that is, the Romane Tyrants,) and to be alike enraged vpon the Saints of God? Therefore to the Church, you see, they be alike cruell,
Is not the second beast which Come up out of the earth, Revel. 13. (by which Antichrist is meant,) said to do all the First beast could, (that is, the Roman Tyrants,) and to be alike enraged upon the Saints of God? Therefore to the Church, you see, they be alike cruel,
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This man, besides the name of Brother and Sister, which goeth betweene Christian Princes currant, marryed her Maiesties owne sister, (and afterwards would haue marryed her,) and so should l•ue her euen naturally.
This man, beside the name of Brother and Sister, which Goes between Christian Princes currant, married her Majesties own sister, (and afterwards would have married her,) and so should l•ue her even naturally.
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Yet well fare Iustinian the Emperour, for he was so farre from setting vpon Amalosuntha, that vertuous and wise learned Queene of the Gothes, that dwelt in Italy, (though he might well haue pretended that Italy belonged to the Empire,
Yet well fare Iustinian the Emperor, for he was so Far from setting upon Amalosuntha, that virtuous and wise learned Queen of the Goths, that dwelled in Italy, (though he might well have pretended that Italy belonged to the Empire,
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he, though his fingers were itching to be medling with the Empire, yet vpon the Empresse Sophia her letters (as Euagrius writeth) declaring that the gouernment was in her hands,
he, though his fingers were itching to be meddling with the Empire, yet upon the Empress Sophia her letters (as Eugrius Writeth) declaring that the government was in her hands,
But this man had rather be like that dis-honourable miscreant Caesar Borgia, his countrey-man by blood, who would not suffer Catharine •fortia, a Lady of Italy, to enioy her Signiories in quiet,
But this man had rather be like that dishonourable miscreant Caesar Borgia, his countryman by blood, who would not suffer Catherine •fortia, a Lady of Italy, to enjoy her Seigniories in quiet,
but would needs seeke a conquest, and a triumph ouer her ▪ and like to his father and vncle, who would needs haue warre with that Queene of Hungary (King Iohns widdow,) though all Christend•me,
but would needs seek a conquest, and a triumph over her ▪ and like to his father and uncle, who would needs have war with that Queen of Hungary (King Iohns widow,) though all Christend•me,
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Thankefulnesse is a most necessary duty, and a principall part of Iustice, sayes the Philosopher: therefore he that is vnthankefull, is iustly odious both to God and man.
Thankfulness is a most necessary duty, and a principal part of justice, Says the Philosopher: Therefore he that is unthankful, is justly odious both to God and man.
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What a staine is that to Pharaoh his Butler, that he forgat Ioseph? To Ioas King of Iudah, that he forgat the kindnesse of •ehoiada, by whose meanes he attained the Kingdome? I will trouble you with no more such examples.
What a stain is that to Pharaoh his Butler, that he forgot Ioseph? To Joash King of Iudah, that he forgot the kindness of •ehoiada, by whose means he attained the Kingdom? I will trouble you with no more such Examples.
On the other side, Iethroes gratitude towards Moses, for helping his daughters to water their flockes, Dauids towards Barzillai, for furnishing him and his men with victuall, (I might recite diuers others out of the Scriptures,) is greatly renowned.
On the other side, Jethro's gratitude towards Moses, for helping his daughters to water their flocks, David towards Barzillai, for furnishing him and his men with victual, (I might recite diverse Others out of the Scriptures,) is greatly renowned.
but to proclaime as Dauid did, Who is left of the Linage of Ionathan, that I may doe good vnto him for Ionathans sake, who hath made me beholding to him, that I may requite them? If, I say, we are bound to be thankefull to men for small fauours,
but to proclaim as David did, Who is left of the Lineage of Ionathan, that I may do good unto him for Ionathans sake, who hath made me beholding to him, that I may requite them? If, I say, we Are bound to be thankful to men for small favours,
and our feet from falling, for catching the wicked in his owne snare, and bringing the mischiefe that he imagined vpon his owne head? The Israelites hauing escaped the hands of the Egyptians,
and our feet from falling, for catching the wicked in his own snare, and bringing the mischief that he imagined upon his own head? The Israelites having escaped the hands of the egyptians,
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and his Captaine Sisera: so the women came out of all the Cities of Israel, singing and dancing to meet King Saul, and Dauid after he had slaine the Philistine;
and his Captain Sisera: so the women Come out of all the Cities of Israel, singing and dancing to meet King Saul, and David After he had slain the Philistine;
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Now if we will cast our eyes abroad to other Countries, we shall find the like custome to haue beene taken vp by Romanes, Grecians, Scythians, Barbarians, ancient, modern. A taste of them.
Now if we will cast our eyes abroad to other Countries, we shall find the like custom to have been taken up by Romans, Greeks, Scythians, Barbarians, ancient, modern. A taste of them.
The Romanes counted it for an vnspeakeable blessing, to be deliuered from the Tyranny of the Tarquins, they celebrated the memoriall of it euery yeere,
The Romans counted it for an unspeakable blessing, to be Delivered from the Tyranny of the Tarquins, they celebrated the memorial of it every year,
and so glad they are of their Emperour Augustus, for that cause, that they honour the memory of his victory at Actium, (whereby the same was settled) by an annuall festiuity.
and so glad they Are of their Emperor Augustus, for that cause, that they honour the memory of his victory At Actium, (whereby the same was settled) by an annual festivity.
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So they of Lubeck celebrate the first day of the moneth for their deliuerance from the Rugians (as Helmoldus witnesseth.) The Venetians also the fifteenth day of Iune, for the defeature of a most fearefull Conspiracy tending to the wracke of that Common-weale, as Egnatius writeth.
So they of Lubeck celebrate the First day of the Monn for their deliverance from the Rugians (as Helmoldus Witnesseth.) The Venetians also the fifteenth day of Iune, for the defeature of a most fearful conspiracy tending to the wrack of that Commonweal, as Egnatius Writeth.
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And because that Conspiracy doth much pourtray forth, and fore-describe that same hellish one, that was lately vndertaken by our cruell & vnnaturall ones, (for the confusion of whom we praise God this day,) let me briefely tell you the summe of it,
And Because that conspiracy does much portray forth, and fore-describe that same hellish one, that was lately undertaken by our cruel & unnatural ones, (for the confusion of whom we praise God this day,) let me briefly tell you the sum of it,
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The euening before, God wrought so vpon ones conscience, that perduenture was priuy to the designe ▪ but had beene sworne before to keep it secret, that hee came vnto the house of the Burgo-masters Deputy,
The evening before, God wrought so upon ones conscience, that perduenture was privy to the Design ▪ but had been sworn before to keep it secret, that he Come unto the house of the Burgomasters Deputy,
They presently tooke order for a strong and substantiall watch and ward, and seizing vpon one of the Conspirators, (for so he proued to be) they forced him by torture,
They presently took order for a strong and substantial watch and ward, and seizing upon one of the Conspirators, (for so he proved to be) they forced him by torture,
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Therefore as Christ said of Mary Magdalens powring of ointment vpon him, Verily I say vnto you, wheresoeuer this Gospell shall be preached thorowout the whole world, this also that shee hath done, shall bee spoken of in memoriall of her.
Therefore as christ said of Marry Magdalene Pouring of ointment upon him, Verily I say unto you, wheresoever this Gospel shall be preached throughout the Whole world, this also that she hath done, shall be spoken of in memorial of her.
and the Honorable, and the Councellor, and the cunning Worke-man, and the Eloquent man, all without exception, they deuoted to destruction, head and taile, branch and rush, à Caluo ad Caluum, as the Tyrant said:
and the Honourable, and the Councillor, and the cunning Workman, and the Eloquent man, all without exception, they devoted to destruction, head and tail, branch and rush, à Caluo ad Caluum, as the Tyrant said:
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Towards the godly also he is patient, and doth not presently reuenge the wrongs done to them, that being exercised vnder the Crosse, they might the more thirst,
Towards the godly also he is patient, and does not presently revenge the wrongs done to them, that being exercised under the Cross, they might the more thirst,
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His owne People, first, the tenne Tribes, then the other two? euen till there was no remedy, no hope of amendment, till the Prophets cryed out Noash, it is desperate.
His own People, First, the tenne Tribes, then the other two? even till there was no remedy, no hope of amendment, till the prophets cried out Noah, it is desperate.
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On the other side, Ioseph was sold for a bond-man, the Israelites were strangers in the Land of Ham, Gods Heritage were carryed away captiue into Babylon, the Christians were persecuted,
On the other side, Ioseph was sold for a bondman, the Israelites were Strangers in the Land of Ham, God's Heritage were carried away captive into Babylon, the Christians were persecuted,
and in the later perillous times (prophesied of by the Apostles) Antichrist had no sooner gotten to high strength, which he compassed in Gregorie the seuenths time, by superstitious false-hood, established in Innocent the third his time by bloody Lawes;
and in the later perilous times (prophesied of by the Apostles) Antichrist had no sooner got to high strength, which he compassed in Gregory the sevenths time, by superstitious falsehood, established in Innocent the third his time by bloody Laws;
For that the righteous should be euen as the wicked, be that farre from God, said Abraham, Genes. 18. In this world many times there seemeth to be but a small difference betweene the deuout and profane, the pure and polluted, him that sacrificeth, and him that sacrificeth not.
For that the righteous should be even as the wicked, be that Far from God, said Abraham, Genesis. 18. In this world many times there seems to be but a small difference between the devout and profane, the pure and polluted, him that Sacrificeth, and him that Sacrificeth not.
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and when they are to leaue the world, they are full of hope that their house shall not be like the grasse on the house tops, which withereth before it commeth forth, Psalme 129. but that it shall continue for a long season, euen for many generations.
and when they Are to leave the world, they Are full of hope that their house shall not be like the grass on the house tops, which withereth before it comes forth, Psalm 129. but that it shall continue for a long season, even for many generations.
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Therefore let not the godly be discouraged, because he is kept downe and troad vpon, neither yet let the wicked be bragge, because their imaginations prosper:
Therefore let not the godly be discouraged, Because he is kept down and troad upon, neither yet let the wicked be brag, Because their Imaginations prosper:
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The good Lepers blamed themselues for sitting still, hauing so good newes to impart to their neighbours, touching the great plenty of victuall the Lord had sent them, by the running away of the Syrians.
The good Lepers blamed themselves for sitting still, having so good news to impart to their neighbours, touching the great plenty of victual the Lord had sent them, by the running away of the Syrians.
So the people rose in the morning to come vnto Christ to heare him in the Temple, Luke 2. And Lysias the high Captaine caused his men to rise very betimes, to conuey away Saint Paul, from the lying in wai•e of the Iewes.
So the people rose in the morning to come unto christ to hear him in the Temple, Lycia 2. And Lysias the high Captain caused his men to rise very betimes, to convey away Saint Paul, from the lying in wai•e of the Iewes.
These and such other were good risings, good stirrings to saue life, to saue soules. On the other side, there haue beene as many bad and a thousand times more.
These and such other were good risings, good stirrings to save life, to save Souls. On the other side, there have been as many bad and a thousand times more.
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and to catch their brother with a net, &c. and I would to God there were not infinite such among vs. Well, the Lords rising is not of this fashion, he riseth to helpe, to deliuer, to saue;
and to catch their brother with a net, etc. and I would to God there were not infinite such among us Well, the lords rising is not of this fashion, he Riseth to help, to deliver, to save;
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No man, saith he, doth pray in that manner, that God would helpe him, but that he would saue him, that he would giue him health, (or saluation,) &c. He addeth, Non intelligit beneficia diuina, qui se tantummodo à Deo iuuari putat, He doth not vnderstand Gods benefits,
No man, Says he, does pray in that manner, that God would help him, but that he would save him, that he would give him health, (or salvation,) etc. He adds, Non intelligit Benefices Divine, qui se tantummodo à God iuuari putat, He does not understand God's benefits,
And, To helpe the Lord against the mighty? I answere, that these phrases are vsed because of transgression, that we should not be slothfull in the businesse that we haue in hand,
And, To help the Lord against the mighty? I answer, that these phrases Are used Because of Transgression, that we should not be slothful in the business that we have in hand,
As causes to concurre with God? No, but as instruments that we should vse them, at the most, that we should vse them so farre as he appointeth, yea, and as he enableth.
As Causes to concur with God? No, but as Instruments that we should use them, At the most, that we should use them so Far as he appoints, yea, and as he enableth.
And in the same place he recordeth, and highly commendeth the speech and behauiour of one Pitho, who hauing slaine one Cotys, and the Officers of the people striuing, who might doe him most honor for the same, he made this answer, NONLATINALPHABET.
And in the same place he recordeth, and highly commends the speech and behaviour of one Pitho, who having slain one Cotys, and the Officers of the people striving, who might do him most honour for the same, he made this answer,.
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then this had beene wel-come to the great Ones, they would not say, This is an hard saying, who may abide it? but, This is sweet, giue vs euer-more of this food.
then this had been welcome to the great Ones, they would not say, This is an hard saying, who may abide it? but, This is sweet, give us evermore of this food.
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therefore the Prophet did weigh well his word, when he said, that God would saue Gnanavim, he doth not say Gnaniijm, that is, poore, but, Gnanavim, that is, meeke.
Therefore the Prophet did weigh well his word, when he said, that God would save Gnanavim, he does not say Gnaniijm, that is, poor, but, Gnanavim, that is, meek.
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they be not Gnaniijm, as I told you, that is, poore or afflicted, but Gnanavim, that is, meeke, to whom God promiseth this blessing, and saluation for euer.
they be not Gnaniijm, as I told you, that is, poor or afflicted, but Gnanavim, that is, meek, to whom God promises this blessing, and salvation for ever.
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But some man will say, Why doth God promise so much to the meeke, as in this place, [ God ariseth to saue the meeke? ] And in Saint Math. Blessed are the meeke:
But Some man will say, Why does God promise so much to the meek, as in this place, [ God arises to save the meek? ] And in Saint Math. Blessed Are the meek:
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and shall haue their delight in the multitude of peace, Psalme 37. What is thy Beloued more then other beloueds? Cant. 5. And so, what is in meekenesse more then in other vertues, that so much should be attributed to it? Shall we say, that in this speech there is •ynecdoche speciei, the particular taken for the generall, one vertue for all vertues, that the meeke should signifie the vertuous ones, or the godly ones;
and shall have their delight in the multitude of peace, Psalm 37. What is thy beloved more then other beloveds? Cant 5. And so, what is in meekness more then in other Virtues, that so much should be attributed to it? Shall we say, that in this speech there is •ynecdoche Speciei, the particular taken for the general, one virtue for all Virtues, that the meek should signify the virtuous ones, or the godly ones;
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called meeke, not onely because they beare the Image and portraiture of our Sauiour: ( Learne of me, for I am meeke and lo•ly in heart, Math. 11. He shall not contend nor cry, (or roare,) neither shall one heare his voyce in the street:
called meek, not only Because they bear the Image and portraiture of our Saviour: (Learn of me, for I am meek and lo•ly in heart, Math. 11. He shall not contend nor cry, (or roar,) neither shall one hear his voice in the street:
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a bruised reed he shall not breake, and the smoking flaxe he shall not quench, &c. Math. 12.) But because the holy Ghost would signifie by this word, the hard estate of the Church in this world, that they should haue need of meekenesse and patience,
a Bruised reed he shall not break, and the smoking flax he shall not quench, etc. Math. 12.) But Because the holy Ghost would signify by this word, the hard estate of the Church in this world, that they should have need of meekness and patience,
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As for example, when many Nations were gathered against the people of God, saying, Sion shall be condemned, and our eyes shall looke vpon Sion, Michah, 4. And Rabshakeh shall reuile Gods people, and blaspheme God himselfe.
As for Exampl, when many nations were gathered against the people of God, saying, Sion shall be condemned, and our eyes shall look upon Sion, Micah, 4. And Rabshakeh shall revile God's people, and Blaspheme God himself.
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and not to open their mouth, & c? Thus meekenesse becommeth Gods Church especially, and therefore no maruell, if vnder the name of meekenesse be promised saluation.
and not to open their Mouth, & c? Thus meekness becomes God's Church especially, and Therefore no marvel, if under the name of meekness be promised salvation.
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And this truely the Chaldee Paraphrast, and some of the Rabbins commenting vpon this Text, did see that they were not to be appropriated to any particular ranke of men,
And this truly the Chaldee Paraphrast, and Some of the Rabbis commenting upon this Text, did see that they were not to be appropriated to any particular rank of men,
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but to the visible Church, (called otherwise Gods first-borne, Gods flocke, Gods Spouse, Gods secret-ones,) though Kimhi as a Iew, would haue it to be vnderstood of Iewes by nature,
but to the visible Church, (called otherwise God's firstborn, God's flock, God's Spouse, God's secret-ones,) though Kimhi as a Iew, would have it to be understood of Iewes by nature,
But how many of these will God protect and defend? The Prophet telleth vs, All. Nihil excipitur, vbi distinguitur nihil, as Bernard saith in another case, God is not a God of the Iewes onely,
But how many of these will God Pact and defend? The Prophet Telleth us, All. Nihil excipitur, vbi distinguitur nihil, as Bernard Says in Another case, God is not a God of the Iewes only,
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when man rose vp against vs, it had not failed vs, but our soules had beene put to silence, they were so wrathfully disposed at vs. They thrust sore at vs, that we might fall,
when man rose up against us, it had not failed us, but our Souls had been put to silence, they were so wrathfully disposed At us They thrust soar At us, that we might fallen,
and the plowers plowed vpon our backes, and made long furrowes, and thought to haue swallowed vs vp quicke, at the least-wise, to haue blowne vs vp quicke,
and the plowers plowed upon our backs, and made long furrows, and Thought to have swallowed us up quick, At the leastwise, to have blown us up quick,
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but now our men (if monsters might bee called men,) might they haue done their worke, their strange worke, brought to passe their act, their strange act;
but now our men (if monsters might be called men,) might they have done their work, their strange work, brought to pass their act, their strange act;
euen the night before he should haue beene arraigned, Also the Prince of C•nde, the late French Kings vncle, happy, that had his capitall Enemies stripped of their authority,
even the night before he should have been arraigned, Also the Prince of C•nde, the late French Kings uncle, happy, that had his capital Enemies stripped of their Authority,
but aboue all things, let vs offer to God the Sacrifice of righteousnesse, of repentance, of •••nkefulnesse, of new life, that we neuer prouoke him to brin• ••on vs, that which he doth so often threaten in his Word,
but above all things, let us offer to God the Sacrifice of righteousness, of Repentance, of •••nkefulnesse, of new life, that we never provoke him to brin• ••on us, that which he does so often threaten in his Word,
but all the weapons that are made against thee, shall not prosper, and euery tongue that shall rise against thee in Iudgement, thou shall condemne, &c. For this cause haue I stirred thee vp, to get me honour vpon thee,
but all the weapons that Are made against thee, shall not prosper, and every tongue that shall rise against thee in Judgement, thou shall condemn, etc. For this cause have I stirred thee up, to get me honour upon thee,
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as need requireth, Inimici •mnes Ecclesiae (saith Augustin, ) quolibet errore •aecentur, vel malitia deprauentur, &c. All the enemies of the Church by whatsoeuer either error they are blinded,
as need requires, Inimici •mnes Ecclesiae (Says Augustin,) quolibet Error •aecentur, vel malitia deprauentur, etc. All the enemies of the Church by whatsoever either error they Are blinded,
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or malice depraued, if they receiue power to afflict her corporally, they ex•rcise her patience; if they crosse her by bad opinion, (heresies,) they exercise her wisedome:
or malice depraved, if they receive power to afflict her corporally, they ex•rcise her patience; if they cross her by bad opinion, (heresies,) they exercise her Wisdom:
Thus Augustine. And thus we see, That as cut of the eater, Samson gate meate, and out of the strong, sw•etnesse, Iudges 14. And as of the Vipers flesh the A pothecaries m•ke their Treacle:
Thus Augustine. And thus we see, That as Cut of the eater, samson gate meat, and out of the strong, sw•etnesse, Judges 14. And as of the Vipers Flesh the A Apotecaries m•ke their Treacle:
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so out of the violentest, and hardest courses that are taken against the godly, God gathereth especiall occasions to illustrate his glory, both for Wisedome, Mercy,
so out of the violentest, and Hardest courses that Are taken against the godly, God gathereth especial occasions to illustrate his glory, both for Wisdom, Mercy,
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and Iustice. What did Sennacherib get for aduancing his Banner against Gods City? Saul by practising so as he did against Dauid Gods chosen? Ieroboam, for lifting vp his hand against the man of God that came from Iudah? Nabuchadnezzar, for casting Sedrach, Mesach, and Abednego, into the fiery Furnace? Herod, for casting Peter into the prison,
and Justice What did Sennacherib get for advancing his Banner against God's city? Saul by practising so as he did against David God's chosen? Jeroboam, for lifting up his hand against the man of God that Come from Iudah? Nebuchadnezzar, for casting Sedrach, Mesach, and Abednego, into the fiery Furnace? Herod, for casting Peter into the prison,
But did it in these men onely? Truly, as the Apostle to the Hebrewes saith, The time will be too short for me to tell of Gedeon, Barac, &c. So if I should goe about to relate vnto you, what mine owne poore reading could afford out of the continued Story of the Church, I should hold you too long.
But did it in these men only? Truly, as the Apostle to the Hebrews Says, The time will be too short for me to tell of Gideon, Barak, etc. So if I should go about to relate unto you, what mine own poor reading could afford out of the continued Story of the Church, I should hold you too long.
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and the more, and the mightier, and the fiercer they were, the more was God honored, in taking part with vs his weake ones. This for defeating of Forces.
and the more, and the Mightier, and the fierce they were, the more was God honoured, in taking part with us his weak ones. This for defeating of Forces.
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Thus as King Peter of Aragon, when he resolued vpon the surprize of Sicily, kept his plot so secret to himselfe, that hee swore hee would teare his shirt from his backe,
Thus as King Peter of Aragon, when he resolved upon the surprise of Sicily, kept his plot so secret to himself, that he swore he would tear his shirt from his back,
neither let any man promise himselfe too much f•r his owne policy: There is no wisedome, there is no counsell, there is no vnderstanding against the Lord.
neither let any man promise himself too much f•r his own policy: There is no Wisdom, there is no counsel, there is no understanding against the Lord.
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If he that sinneth, would sinne no more, I meane, commit no more crimes, (•or what man is he that liueth and sinneth not?) but serue the Lord in feare,
If he that Sinneth, would sin no more, I mean, commit no more crimes, (•or what man is he that lives and Sinneth not?) but serve the Lord in Fear,
but his brothers good, and doing euery one, not his owne will, but the will of our Father which is in heauen, &c. then should our prosperity be as the floods,
but his Brother's good, and doing every one, not his own will, but the will of our Father which is in heaven, etc. then should our Prosperity be as the floods,
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our enemies should be smitten before vs, & all their turning of deuices should be but as the Potters clay, they should still be confounded and abashed,
our enemies should be smitten before us, & all their turning of devices should be but as the Potters clay, they should still be confounded and abashed,
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Thus much the Lord vouchsafe to eff•ct, and if there be any remnant of rage or of malice in our forraine enemies, (if we haue any,) or in our domestique Vnderminers, (as I feare we haue too many,) He vouchafe to crosse, restraine,
Thus much the Lord vouchsafe to eff•ct, and if there be any remnant of rage or of malice in our foreign enemies, (if we have any,) or in our domestic Underminers, (as I Fear we have too many,) He vouchsafe to cross, restrain,
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A SERMON VPON THE TVVENTYNINTH OF IOB. THE SEVENTH SERMON. IOB, 29. verse 14. I put on righteousnesse and it clothed me, my Iudgement was as a Robe and a Diadem.
A SERMON UPON THE TVVENTYNINTH OF JOB. THE SEVENTH SERMON. JOB, 29. verse 14. I put on righteousness and it clothed me, my Judgement was as a Robe and a Diadem.
IOB, that worthy seruant of God, so pious and righteous, euen in prosperity, that the Deuill himselfe could not find a hole in his coate, Iob 1. so patient and constant vnder the crosse, (or rather vnder a world of crosses,) that he is set forth by Saint Iames, for a patterne,
JOB, that worthy servant of God, so pious and righteous, even in Prosperity, that the devil himself could not find a hold in his coat, Job 1. so patient and constant under the cross, (or rather under a world of Crosses,) that he is Set forth by Saint James, for a pattern,
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and example of patient enduring, Iames the 5. so gracious and inward with God, that the Prophet Ezechiel ranketh him among them that found especiall fauour in Gods sight,
and Exampl of patient enduring, James the 5. so gracious and inward with God, that the Prophet Ezechiel ranketh him among them that found especial favour in God's sighed,
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euen with Noah and Daniel, Ezek. 14. Briefely, so rich in all spirituall knowled•• ▪ •nd endued with such a principall measure of Gods spirit, tha• Moses himselfe disdained not to become his Interpreter,
even with Noah and daniel, Ezekiel 14. Briefly, so rich in all spiritual knowled•• ▪ •nd endued with such a principal measure of God's Spirit, tha• Moses himself disdained not to become his Interpreter,
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But as is probably conceited, had his hand in the publishing of his Booke, as Saint Peter had his in the publishing of Saint Markes Gospell by the report of Saint Hierom. This Iob, I say,
But as is probably conceited, had his hand in the publishing of his Book, as Saint Peter had his in the publishing of Saint Marks Gospel by the report of Saint Hieronymus This Job, I say,
So we ought to perswade our selues, that Iob telling vs so much as he doth in my Text, touching his vpright carriage in his place of Gouernement, did it not so much to magnifie himselfe:
So we ought to persuade our selves, that Job telling us so much as he does in my Text, touching his upright carriage in his place of Government, did it not so much to magnify himself:
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no, nor to iustifie himselfe, (except it were against his Backe-biters,) as to set before vs as it were in a glasse, what are the speciall duties of them that be in place of gouernment.
no, nor to justify himself, (except it were against his Backbiters,) as to Set before us as it were in a glass, what Are the special duties of them that be in place of government.
This I take to be the meaning, and summe of my Text. Now for the explicating of the words, I doe not thinke good to make a long discourse vnto you of Robe and Diadem, (as Hierome doth some-where of Ephod and Ephod-Bad, ) to tell you either wherein the Robe of them of the E•st differed from the Gowne of the Romanes,
This I take to be the meaning, and sum of my Text. Now for the explicating of the words, I do not think good to make a long discourse unto you of Robe and Diadem, (as Jerome does somewhere of Ephod and Ephod-Bad,) to tell you either wherein the Robe of them of the E•st differed from the Gown of the Romans,
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On these three points hang all the speciall differences betweene Iustice and Iudgement. Hauing thus holpen some of you for the better vnderstanding of the words;
On these three points hang all the special differences between justice and Judgement. Having thus helped Some of you for the better understanding of the words;
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So to the Colossians, As Elect of God, holy and beloued, put on the Bowels of mercies, gentlenesse, humblenesse of mind, meekenesse long suffering ; make them your outward garment.
So to the colossians, As Elect of God, holy and Beloved, put on the Bowels of Mercies, gentleness, humbleness of mind, meekness long suffering; make them your outward garment.
For the old, let one be in stead of all, Let not mercy and truth forsake thee, bind them on thy necke, (make them thy chaine,) and write them vpon the Table of thine hea t ; make them thy Tablet;
For the old, let one be in stead of all, Let not mercy and truth forsake thee, bind them on thy neck, (make them thy chain,) and write them upon the Table of thine Heap tO; make them thy Tablet;
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secondly, because he would draw vs away from that which is viler, to that which is more precious from that which is pleasing to our senses, to that which is profitable to our soules.
secondly, Because he would draw us away from that which is Viler, to that which is more precious from that which is pleasing to our Senses, to that which is profitable to our Souls.
Doe you tell me that my mother, and my brethren would speake with me? Hee that doth the will of my Father in heauen, the same is my brother, sister, and mother.
Do you tell me that my mother, and my brothers would speak with me? He that does the will of my Father in heaven, the same is my brother, sister, and mother.
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will ye know what is the riches to be accounted of? Godlinesse is great riches, if a man be content with that he hath, &c. Would yee know what Sacrifices be best? To doe good, and to distribute forget not,
will you know what is the riches to be accounted of? Godliness is great riches, if a man be content with that he hath, etc. Would ye know what Sacrifices be best? To do good, and to distribute forget not,
NONLATINALPHABET, that is, Shame-fastnesse is a faire flowre in a Maidens garland, Palenesse, that is a great ornament, Vertues, they be the brauest platting of the haire. Thus he:
, that is, Shamefastness is a fair flower in a Maidens garland, Paleness, that is a great ornament, Virtues, they be the Bravest platting of the hair. Thus he:
Certainely gold, and siluer, and purple, and scarlet, and the like, and garments, and ornaments, made of the same, are not of themselues common, or vncleane.
Certainly gold, and silver, and purple, and scarlet, and the like, and garments, and Ornament, made of the same, Are not of themselves Common, or unclean.
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Euery creature of God is good, saith Saint Paul: And euery Ordinance of man, (not repugnant to the Ordinance of God,) is obediently to bee yelded vnto, saith St. Peter. 1. Pet. 2. Both Riches and Honour come of thee, O Lord, &c. and it is in thy hand to make great,
Every creature of God is good, Says Saint Paul: And every Ordinance of man, (not repugnant to the Ordinance of God,) is obediently to be yielded unto, Says Saint Peter. 1. Pet. 2. Both Riches and Honour come of thee, Oh Lord, etc. and it is in thy hand to make great,
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and to giue strength, 2. Chron. 29. And He that hath set some aboue their brethren in dignity, for the maintenance of peace and order, hath prouided for such more costly ornaments,
and to give strength, 2. Chronicles 29. And He that hath Set Some above their brothers in dignity, for the maintenance of peace and order, hath provided for such more costly Ornament,
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Esau the elder brother, had fairer clothes then Iaa•ob the younger, Gen. 27. And Ioseph being promoted by Pharaoh, was not scrupulous to weare a Ring of gold,
Esau the elder brother, had Fairer clothes then Iaa•ob the younger, Gen. 27. And Ioseph being promoted by Pharaoh, was not scrupulous to wear a Ring of gold,
and a chaine of gold, and Silke, or fiue Linnen, Gen. 41. No more was Daniel scrupulous to be clothed in purple, being aduanced by Belshashar, Dan. 5. No more Mor•ecat, to be brauely mounted,
and a chain of gold, and Silk, or fiue Linen, Gen. 41. No more was daniel scrupulous to be clothed in purple, being advanced by Belshazzar, Dan. 5. No more Mor•ecat, to be bravely mounted,
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and gorgeously apparelled by the appointment of Ahashuerus, as it is in the Booke of Esther. Nothing that entereth into the bel•y, defileth a man, if his heart be cleane;
and gorgeously appareled by the appointment of Ahasuerus, as it is in the Book of Esther. Nothing that entereth into the bel•y, Defileth a man, if his heart be clean;
for that was no part of Iobs meaning, no more then it was C•rists, to condemne the moderate care for the things of this life, by saying, either as he doth Iohn 6. Labour not for the mea•e which perisheth,
for that was no part of Jobs meaning, no more then it was C•rists, to condemn the moderate care for the things of this life, by saying, either as he does John 6. Labour not for the mea•e which Perishes,
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Or as he doth, Math. 6. Lay not vp for your selues Treasures on earth, wh•re the moth, and canker doe corrupt, &c. but lay vp for your selues Treasures in heauen, &c. The truth is, that though one thing be necessary,
Or as he does, Math. 6. Lay not up for your selves Treasures on earth, wh•re the moth, and canker do corrupt, etc. but lay up for your selves Treasures in heaven, etc. The truth is, that though one thing be necessary,
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All the doubt and danger is, that they will not be carefull enough to put on the inward of Iustice. Now this you are to vnderstand, that there is a maine difference betweene the furnishing of our selues with outward,
All the doubt and danger is, that they will not be careful enough to put on the inward of Justice Now this you Are to understand, that there is a main difference between the furnishing of our selves with outward,
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First Preiudice, secondly, Partiality, thirdly, Bribery, fourthly, Precipitancy. He that keepeth himselfe free, from these is a perfit man, (in comparison,) & worthy to be a Successor of Iob, and to sit in the place of Iudgement.
First Prejudice, secondly, Partiality, Thirdly, Bribery, fourthly, Precipitancy. He that Keepeth himself free, from these is a perfect man, (in comparison,) & worthy to be a Successor of Job, and to fit in the place of Judgement.
Touching therefore the first, Preiudice is a great corrupter of Iustice and Iudgement : It carrieth reason violently after will, whereas will should attend vpon reason.
Touching Therefore the First, Prejudice is a great corrupter of justice and Judgement: It Carrieth reason violently After will, whereas will should attend upon reason.
Search and looke: for •ut of Galilee ariseth no Prophet, Iohn 7. There is one Prophet more, Micaiah by name, but he neuer prophecieth any good vnto me :
Search and look: for •ut of Galilee arises no Prophet, John 7. There is one Prophet more, Micaiah by name, but he never Prophesieth any good unto me:
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Therefore inexcusable was the fault of Pilate, that suffered himselfe to be borne downe by the preiudicatory exclamation of Christs enemies, Iohn 18. If he were not an euill doer, wee would not haue deliuered him vnto thee.
Therefore inexcusable was the fault of Pilate, that suffered himself to be born down by the preiudicatory exclamation of Christ enemies, John 18. If he were not an evil doer, we would not have Delivered him unto thee.
If it be enough to accuse, who shall be innocent, said the Emperour? And Innocency it selfe may be condemned, if Preiudice sit vpon the Bench. The Story of Caesar would be remembred:
If it be enough to accuse, who shall be innocent, said the Emperor? And Innocency it self may be condemned, if Prejudice fit upon the Bench. The Story of Caesar would be remembered:
and remoued many imputations that were cast vpon him,) Cesar found himselfe so much altered in affection and iudgement, that he pronounced him innocent, whom before he thought to haue beene the arrantest Traitor that liued.
and removed many imputations that were cast upon him,) Cesar found himself so much altered in affection and judgement, that he pronounced him innocent, whom before he Thought to have been the arrantest Traitor that lived.
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Now as in the matter of charity, it were better to bestow an Almes vpon such as it is no Almes to giue vnto, rather then for the vnworthy sake, to withhold from the worthy, (the saying is not mine but Gregory Nazianzens, in the Funerall Sermon that he made vpon his father.) So it is a good rule in my iudgement, rather to let tenne Felons escape, (if their offences be not hainous,) though there be proofe against them,
Now as in the matter of charity, it were better to bestow an Alms upon such as it is no Alms to give unto, rather then for the unworthy sake, to withhold from the worthy, (the saying is not mine but Gregory Nazianzens, in the Funeral Sermon that he made upon his father.) So it is a good Rule in my judgement, rather to let tenne Felons escape, (if their offences be not heinous,) though there be proof against them,
or limbe, in the name of God, let the Magistrate vse his discretion, I will not be against the same NONLATINALPHABET, to make some smart for example-sake:
or limb, in the name of God, let the Magistrate use his discretion, I will not be against the same, to make Some smart for example-sake:
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And likewise Tertullian hath a good rule, Nulla est necessitas delinquendi, quibus vna est necessitas non delinquendi, that is, There is no necessity to offend (vpon this or that pretext,) for as much as this onely necessity lyeth vpon vs, not to offend:
And likewise Tertullian hath a good Rule, Nulla est Necessity delinquendi, quibus Una est Necessity non delinquendi, that is, There is no necessity to offend (upon this or that pretext,) for as much as this only necessity lies upon us, not to offend:
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It would not bee granted, but he was condemned to die, and a Centurion charged to carry him out of the Campe, according to the manner, and to see execution done.
It would not be granted, but he was condemned to die, and a Centurion charged to carry him out of the Camp, according to the manner, and to see execution done.
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Thus, said Seneca, Excogitauit quemadmodum tria crimina faceret, quia •ullum inuenerat, He was so witty, that he was able to make three crimes of neuer a one. For the point;
Thus, said Senecca, Excogitauit quemadmodum tria Crimes faceret, quia •ullum invenerat, He was so witty, that he was able to make three crimes of never a one. For the point;
If they that are in Commission should say, Da Trebio, Pon• ad Trebium, &c. O, make roome for such a one, hee can further such a great mans cause, that is to be heard, I must looke that he haue no wrong;
If they that Are in Commission should say, Dam Trebio, Pon• ad Trebium, etc. Oh, make room for such a one, he can further such a great men cause, that is to be herd, I must look that he have no wrong;
for that being appealed vnto by a couple of Lawyers, who contended about the Soueraignty of the Emperour, making their agreement betweene them, that he for whom the Emperour should giue Sentence, sh•uld win an horse of his fellow;
for that being appealed unto by a couple of Lawyers, who contended about the Sovereignty of the Emperor, making their agreement between them, that he for whom the Emperor should give Sentence, sh•uld win an horse of his fellow;
How can they chuse, all the while they cannot see all things thēselues, but must follow the leading of others who may be deceiued & deceiue? Therefore the Shrieues are to be admonished, that they returne none for Inquest men, that are like to serue mens turnes for the tryall of Nisipriusses, or which will helpe to cast away men vpon displeasure,
How can they choose, all the while they cannot see all things themselves, but must follow the leading of Others who may be deceived & deceive? Therefore the Shrieves Are to be admonished, that they return none for Inquest men, that Are like to serve men's turns for the trial of Nisipriusses, or which will help to cast away men upon displeasure,
Therefore they that are faulty this way, deserue double punishment (NONLATINALPHABET,) because they offend themselues, and make others to offend. So much against Partiality.
Therefore they that Are faulty this Way, deserve double punishment (,) Because they offend themselves, and make Others to offend. So much against Partiality.
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he meant, by the King of Persia his money, (an Archer was the stampe of the Persian coyne.) So in the late ciuill warres in France, many were said to haue beene pelted with Spanish Pistols, (a Pistoll is an indifferent word, both for a certaine coyne, and a small Peece.
he meant, by the King of Persiam his money, (an Archer was the stamp of the Persian coin.) So in the late civil wars in France, many were said to have been pelted with Spanish Pistols, (a Pistol is an indifferent word, both for a certain coin, and a small Piece.
) So the Philistines cryed out, Who shall deliuer vs out of the hands of these mighty Gods? and so, many haue said, Who can withstand an Army of Angels, (of golden Angels?) But as Austine said, Aliud est ridere, aliud resp ndere :
) So the philistines cried out, Who shall deliver us out of the hands of these mighty God's? and so, many have said, Who can withstand an Army of Angels, (of golden Angels?) But as Augustine said, Aliud est ridere, Aliud resp ndere:
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It is a truth, that corruption is a very old sinne, euen Hesiod, that liued seuen or eight hundred yeeres before Christ, complaineth, that his brother went beyond him, by bribing of Magistrates, (NONLATINALPHABET, by greatly honouring such as deu•ur•d gifts ▪ ) And Plato long after him,
It is a truth, that corruption is a very old sin, even Hesiod, that lived seuen or eight hundred Years before christ, Complaineth, that his brother went beyond him, by bribing of Magistrates, (, by greatly honouring such as deu•ur•d Gifts ▪) And Plato long After him,
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Salomon the wisest, and best experienced King, saith, A gift is as a precious stone in the eyes of him that hath it, it prospereth whither-soeuer he turneth it.
Solomon the Wisest, and best experienced King, Says, A gift is as a precious stone in the eyes of him that hath it, it prospereth whithersoever he turns it.
As if he told vs, that there was, I know not what poyson in them, (and indeed, men vse to say, that beneficia be venificia, ) that the very handling of them, will infect a man;
As if he told us, that there was, I know not what poison in them, (and indeed, men use to say, that Benefices be venificia,) that the very handling of them, will infect a man;
And as Scholers know, that D•mosthenes by poysoning Harpalus his Goblet, was tempted and weighed to fauour his cause, to the great danger of his Countrey,
And as Scholars know, that D•mosthenes by poisoning Harpalus his Goblet, was tempted and weighed to favour his cause, to the great danger of his Country,
No man doubteth but Samuel his sonnes were well brought vp by their Father, and so was Gehesi, as well by his Master Elisha, and Iudas best of all, at the feet of our Sauiour:
No man doubteth but Samuel his Sons were well brought up by their Father, and so was Gehesi, as well by his Master Elisha, and Iudas best of all, At the feet of our Saviour:
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And Samuel his sonnes for money, (by taking of gifts,) made their Fathers Gouernment odious to the people, which otherwise, they could neuer haue beene weary of.
And Samuel his Sons for money, (by taking of Gifts,) made their Father's Government odious to the people, which otherwise, they could never have been weary of.
Now if this were done in better times, and where the best examples were shewed ▪ then what is to be expected in these worser times, in the wane of the Moone,
Now if this were done in better times, and where the best Examples were showed ▪ then what is to be expected in these Worse times, in the wane of the Moon,
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as it were, & in the decrepit age of the world? Is it for any man that is in authority, being wise, to giue absolute credence to his followers, that, that must be true which they doe prompt, iust, which they perswade? Or are they not rather to suspect them,
as it were, & in the decrepit age of the world? Is it for any man that is in Authority, being wise, to give absolute credence to his followers, that, that must be true which they do prompt, just, which they persuade? Or Are they not rather to suspect them,
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when they see them earnest in a cause that Bo•em habent in lingua, as one said, Argentum in faucibus, as it was said of another? It is certaine, that it is not enough for a Magistrate to haue abstinent hands himselfe,
when they see them earnest in a cause that Bo•em habent in lingua, as one said, Argentum in faucibus, as it was said of Another? It is certain, that it is not enough for a Magistrate to have abstinent hands himself,
Plutarch writeth of Pompey, that marching with his men in Sicily, because hee would haue them to keepe good rule, hee caused their swords to be sealed vp in their scabberds,
Plutarch Writeth of Pompey, that marching with his men in Sicily, Because he would have them to keep good Rule, he caused their swords to be sealed up in their scabbards,
and doe take all offences out of Church, and Common-weale? Therefore such Fees as are granted them by Law, let them take in the Name of God, no man is to grudge at it.
and do take all offences out of Church, and Commonweal? Therefore such Fees as Are granted them by Law, let them take in the Name of God, no man is to grudge At it.
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yea, and their seruants also would thinke I•hn Baptists charge to the Souldiers in Saint Luke, to belong to themselues, Vse no violence, (NONLATINALPHABET, tosse no man to and fro,) get nothing by sycophansie,
yea, and their Servants also would think I•hn Baptists charge to the Soldiers in Saint Lycia, to belong to themselves, Use no violence, (, toss no man to and from,) get nothing by sycophansie,
and volenti nulla iniuria. But what if it be Mixta voluntas, as in a tempest, the Merchant throweth his goods into the Sea, to saue himselfe and his ship? shall we call this beneuolence or good will to the Sea,
and volenti nulla Iniuria. But what if it be Mixed Voluntas, as in a tempest, the Merchant throweth his goods into the Sea, to save himself and his ship? shall we call this benevolence or good will to the Sea,
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or is it not rather necessity, or inforcement? Why, Dauid, the time was, did make choice of the plague, which otherwise he would haue shunned as the gates of death:
or is it not rather necessity, or enforcement? Why, David, the time was, did make choice of the plague, which otherwise he would have shunned as the gates of death:
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And Erasmus reporteth of Frederick Duke of Saxony, that being offered a great masse of gold by the Agents of Archduke Charles, euen after he had giuen him his voyce to be Emperour, (and indeed made him Emperour,) he would not so much as looke vpon it:
And Erasmus Reporteth of Frederick Duke of Saxony, that being offered a great mass of gold by the Agents of Archduke Charles, even After he had given him his voice to be Emperor, (and indeed made him Emperor,) he would not so much as look upon it:
but to barre men from taking indifferently, hand ouer head without exception, lest hap some of them might haue a suit•, that may seeme rough-Stoicknesse, and rude inciuility.
but to bar men from taking indifferently, hand over head without exception, lest hap Some of them might have a suit•, that may seem rough-Stoicknesse, and rude incivility.
Let it be so, let it be lawfull to take without scruple, such things as the Law alloweth, Esculenta & Poculenta, but yet that you be not too forward to enter further,
Let it be so, let it be lawful to take without scruple, such things as the Law alloweth, Esculenta & Poculenta, but yet that you be not too forward to enter further,
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But as Physicions in their Doses, doe not intend, that the Physicke which they minister, should worke an especiall effect in euery part of the Patients body,
But as Physicians in their Doses, do not intend, that the Physic which they minister, should work an especial Effect in every part of the Patients body,
— Qui non moderabitur irae. infectum volet esse, dol•r quod suaserit & mens, He that will not master his anger, will many times doe that, which he would eate his nailes were vndone.
— Qui non moderabitur irae. infectum volet esse, dol•r quod suaserit & Mens, He that will not master his anger, will many times do that, which he would eat his nails were undone.
And Kimhi vpon the first of Esay, recordeth this for the Apophthegme of the ancient Hebrew Doctors, Ashrei hadaijan sheme chammets dino, Blessed is that Iudge doth Fermentare, (is well aduised of) his Sentence.
And Kimhi upon the First of Isaiah, recordeth this for the Apophthegm of the ancient Hebrew Doctors, Ashrei hadaijan sheme chammets dino, Blessed is that Judge does Fermentare, (is well advised of) his Sentence.
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If Dauid had not beene too hasty, hee had not rewarded Ziba with halfe his Masters Estate, (who deserued an halter for his Sycophancie,) to the great hinderance of Mephibosheth, and to the great distaining of his owne honour.
If David had not been too hasty, he had not rewarded Ziba with half his Masters Estate, (who deserved an halter for his Sycophancy,) to the great hindrance of Mephibosheth, and to the great distaining of his own honour.
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So, long after this, If Theodosius the great had not beene too hasty, hee had not committed that horrible massacre in Thessalonica, which afterwards he rued and repented, almost in sacke-cloth and ashes.
So, long After this, If Theodosius the great had not been too hasty, he had not committed that horrible massacre in Thessalonica, which afterwards he rued and repented, almost in Sackcloth and Ashes.
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Certainely for tryall of small matters, such as are pecuniary and the like, it is not amisse, that there be an hastening to ripenesse, which when it is attained vnto, it is a wrong to deferre Iudgement any longer;
Certainly for trial of small matters, such as Are pecuniary and the like, it is not amiss, that there be an hastening to ripeness, which when it is attained unto, it is a wrong to defer Judgement any longer;
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lest it befall the litigants, as it did a certaine Great man in his exile, that they had cause to say with him, We had beene vndone, if we had beene vndone:
lest it befall the litigants, as it did a certain Great man in his exile, that they had cause to say with him, We had been undone, if we had been undone:
But now for matters of life and death, I am of his minde, that thought and said, Nulla vnquam de mo•te hominis cunctatio longa, A man cannot be too well aduised of that which he cannot mend, or make amends:
But now for matters of life and death, I am of his mind, that Thought and said, Nulla vnquam de mo•te hominis cunctatio Longam, A man cannot be too well advised of that which he cannot mend, or make amends:
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for vpon that Iacob did sleep: (But that ought to be done in such weighty cases (that concerne life,) which the Law of God requireth to be done in the case of Idolatry;
for upon that Iacob did sleep: (But that ought to be done in such weighty cases (that concern life,) which the Law of God requires to be done in the case of Idolatry;
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and the thing certaine, &c. then thou shalt not faile to slay them, &c. And as Iob professed, that he did in these words ▪ The cause which I knew not, I searched out. Otherwise if the matter be not euident, it is better to be slow then forward,
and the thing certain, etc. then thou shalt not fail to slay them, etc. And as Job professed, that he did in these words ▪ The cause which I knew not, I searched out. Otherwise if the matter be not evident, it is better to be slow then forward,
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If the least imputation of cruelty did sticke to your reputation, (Honorable men and brethren) if it might be said of you with any probability, which was said of Claudius the Emperour, that his hands were otherwise weake and feeble, but strong and sturdy to shead blood.
If the least imputation of cruelty did stick to your reputation, (Honourable men and brothers) if it might be said of you with any probability, which was said of Claudius the Emperor, that his hands were otherwise weak and feeble, but strong and sturdy to shed blood.
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I could vse many reasons to moue and induce you to lenity and clemency, so farre-forth as the state of the Commonweale would beare, (for that is alwayes to be vnder-stood, Salus Reipublicae summa Lex :) but I perswade my selfe of you, that you propend thereunto by nature,
I could use many Reasons to move and induce you to lenity and clemency, so farforth as the state of the Commonweal would bear, (for that is always to be understood, Salus Reipublicae summa Lex:) but I persuade my self of you, that you propend thereunto by nature,
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And that it may be said of you, as it was of that good Emperour Augustus, Qui cum triste aliqui• statuit, fit tristis & ipse, cuique fere poenam sumere, poena sua est :
And that it may be said of you, as it was of that good Emperor Augustus, Qui cum triste aliqui• statuit, fit tristis & ipse, cuique fere poenam Sumere, poena sua est:
the goodliest Robe that a Magistrate can put on; thirdly, and lastly, what be the hinderances and staines of it. First, Preiudice; Secondly, Partiality; Thirdly, Brib•ry; and lastly, Precipitancy.
the Goodliest Robe that a Magistrate can put on; Thirdly, and lastly, what be the hindrances and stains of it. First, Prejudice; Secondly, Partiality; Thirdly, Brib•ry; and lastly, Precipitancy.
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but that it couered him on all parts from top, to toe, like the same NONLATINALPHABET (which was a long Garment downe to the feet,) mentioned in the Reuelation;
but that it covered him on all parts from top, to toe, like the same (which was a long Garment down to the feet,) mentioned in the Revelation;
And like the same NONLATINALPHABET a Garment wherein one might wrap and roll himselfe,) mentioned in the Booke of Ester. Meteranus in his Belgicke Story, writeth of a certaine old woman in the Low-Countries, that she being neere her end, required her Keeper, of all loues and in any case, to put vpon her the Cowle of a Fryer Minorite, (when shee should be ready to yeeld vp the ghost,) which she had prepared for the purpose:
And like the same a Garment wherein one might wrap and roll himself,) mentioned in the Book of Ester. Meteranus in his Belgic Story, Writeth of a certain old woman in the Low countries, that she being near her end, required her Keeper, of all loves and in any case, to put upon her the Cowl of a Fryer Minorite, (when she should be ready to yield up the ghost,) which she had prepared for the purpose:
which perswasion, Superstition bred, Couetousnesse tendered, and folly entertained. I cannot say so much of the vertue of the Robe of Iustice, either commutatiue, or distributiue;
which persuasion, Superstition bred, Covetousness tendered, and folly entertained. I cannot say so much of the virtue of the Robe of justice, either commutative, or distributive;
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But this I dare boldly say, that it yeeldeth a pleasant sauour vnto the nostrils of our heauenly Father, as Esaus garment vpon Iacobs backe did to Izack their father;
But this I Dare boldly say, that it yields a pleasant savour unto the nostrils of our heavenly Father, as Esaus garment upon Iacobs back did to Isaac their father;
Also of garments of Linnen and Woollen, which were forbidden the Israelites, who thereby as by an Allegery, were forbidden all hypocrisie and insincerity, not onely in matters of faith, but also in conuersation.
Also of garments of Linen and Woollen, which were forbidden the Israelites, who thereby as by an Allegery, were forbidden all hypocrisy and insincerity, not only in matters of faith, but also in Conversation.
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nay, he is not an ordinary fellow, but a No-body, that is not so attyred;) Also there is mention in Story of perfumed garments, which were the vndoing of Muleasses King of Tunis;
nay, he is not an ordinary fellow, but a Nobody, that is not so attired;) Also there is mention in Story of perfumed garments, which were the undoing of Muleasses King of Tunis;
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But now Iustice is for all sorts of men, and for all times of the yeere; sweet without fulsomnesse; precious without burdensomnesse; safe without dangerousnesse;
But now justice is for all sorts of men, and for all times of the year; sweet without fulsomnesse; precious without burdensomnesse; safe without dangerousness;
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and without it, he thought himselfe, and all others naked? Trauellers write (N•than Chytraeus by name,) that in Padway, Iustice is described in a publicke place betweene a paire of Scales and a Sword (according to the manner,) with these two verses proceeding from her mouth, Reddo cuique suum, sanctis & legibus omne, Concilio mortale genus ne crimine viuat.
and without it, he Thought himself, and all Others naked? Travellers write (N•than Chytraeus by name,) that in Padway, justice is described in a public place between a pair of Scales and a Sword (according to the manner,) with these two Verses proceeding from her Mouth, Reddo cuique suum, sanctis & legibus omne, Concilio mortale genus ne crimine viuat.
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where there be not wholeso•e lawes, (which are the parents of Iustice, the daughters of Prudence, the Nurses of Vertue, the Companions of Peace, the Harbingers of Prosperity, &c.) there all things goe out of order, Seruanis on Horse backe, (as in the booke of the Preacher,) and masters, euen Princes on foote. Like Priest like people, as in the Prophet Esay :
where there be not wholeso•e laws, (which Are the Parents of justice, the daughters of Prudence, the Nurse's of Virtue, the Sodales of Peace, the Harbingers of Prosperity, etc.) there all things go out of order, Seruanis on Horse back, (as in the book of the Preacher,) and Masters, even Princes on foot. Like Priest like people, as in the Prophet Isaiah:
Therefore blessed be God for Lawes, and blessed are the people to whom the mouthes and expounders of the Lawe, the Administers of Iustice, I say, are sent.
Therefore blessed be God for Laws, and blessed Are the people to whom the mouths and expounders of the Law, the Administers of justice, I say, Are sent.
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and yet Gallio (the Gouernour) cared nothing for these things, ) there the earth is cleane emptied and vtterly spoyled: (the words in the Originall be sounding,
and yet Gallio (the Governor) cared nothing for these things,) there the earth is clean emptied and utterly spoiled: (the words in the Original be sounding,
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It hath beene questioned and argued, whether it were better to liue vnder a tyrannous gouernment, where euery suspition is made a crime, euery crime capitall;
It hath been questioned and argued, whither it were better to live under a tyrannous government, where every suspicion is made a crime, every crime capital;
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or vnder an Anarchie, where euery one may doe what he list? And it hath beene long since ouer-ruled, That it is much better to liue vnder a state, sub quo nihil liceat, quàm sub quo omnia.
or under an Anarchy, where every one may do what he list? And it hath been long since overruled, That it is much better to live under a state, sub quo nihil liceat, quàm sub quo omnia.
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and vnder such Iudges and Iustices, that doe not take themselues to be absolute, but confesse that they are NONLATINALPHABET, like the Centurion in the Gospell,
and under such Judges and Justices, that do not take themselves to be absolute, but confess that they Are, like the Centurion in the Gospel,
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but also to the Higher powers on earth, if they should too farre forget themselues? This then being their charge and Commission, to administer Iustice indifferently, to encourage the vpright, to cut off the incorrigible, their charge and terror, (terror, I say, in respect of the reckoning day, sometimes in this world,
but also to the Higher Powers on earth, if they should too Far forget themselves? This then being their charge and Commission, to administer justice indifferently, to encourage the upright, to Cut off the incorrigible, their charge and terror, (terror, I say, in respect of the reckoning day, sometime in this world,
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Indeed there was a great King, that turning and winding his Diadem, said to them that stood by, That if a man knew what a deale of cares and troubles were lapped vp and lodged in it, he would not thinke it worthy the taking vp.
Indeed there was a great King, that turning and winding his Diadem, said to them that stood by, That if a man knew what a deal of Cares and Troubles were lapped up and lodged in it, he would not think it worthy the taking up.
It is not therfore the high place, nor the great state, nor whatsoeuer is gainefull for the purse, that maketh many Magistrates amends for their trauell & toyle,
It is not Therefore the high place, nor the great state, nor whatsoever is gainful for the purse, that makes many Magistrates amends for their travel & toil,
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for their care and study, for their sweating and hazarding their health, for the hard censures and bitter exclamations and cursings that they incurre and indure for directing of Iustice,
for their care and study, for their sweating and hazarding their health, for the hard censures and bitter exclamations and cursings that they incur and endure for directing of justice,
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or rather, if they can say with Saint Paul, This is our reioycing, euen the testimony of our consciences, that in godly purenesse wee haue had our conuersation in the world.
or rather, if they can say with Saint Paul, This is our rejoicing, even the testimony of our Consciences, that in godly pureness we have had our Conversation in the world.
And with Saint Paul againe, That they are pure from the blood of all men, (I meane that they shed no innocent blood.) And lastly with Samuel, whose Oxe haue I taken,
And with Saint Paul again, That they Are pure from the blood of all men, (I mean that they shed no innocent blood.) And lastly with Samuel, whose Ox have I taken,
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WERE they confounded (saith Ieremy in the Verse immediatly going before,) when they committed abomination? No, they were not abashed at all, NONLATINALPHABET neither knew they shame,
WERE they confounded (Says Ieremy in the Verse immediately going before,) when they committed abomination? No, they were not abashed At all, neither knew they shame,
or to be ashamed, NONLATINALPHABET: (the Hiphil taken passiuely, as many times it is,) therefore shall they fall among them that fall in the time that I visit them, they shall be made to fall (NONLATINALPHABET cast downe) saith the Lord.
or to be ashamed,: (the Hiphil taken passively, as many times it is,) Therefore shall they fallen among them that fallen in the time that I visit them, they shall be made to fallen (cast down) Says the Lord.
But now when a man hath done euill, to blesse himselfe, as it were, and to say in his heart, that no euill shall happen vnto him for the same, to harden his face like the Adamant,
But now when a man hath done evil, to bless himself, as it were, and to say in his heart, that no evil shall happen unto him for the same, to harden his face like the Adamant,
and this is that which maketh sinne to be aboue measure sinfull and hatefull. Well, this was their desperate malady and the fearefull NONLATINALPHABET or Paroxysm thereof.
and this is that which makes sin to be above measure sinful and hateful. Well, this was their desperate malady and the fearful or Paroxysm thereof.
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that the Prophets sooth you in your sinnes, healing the wound of the daughter of Gods people with soft words, &c. But how? The Lord hath spoken nothing in secret,
that the prophets sooth you in your Sins, healing the wound of the daughter of God's people with soft words, etc. But how? The Lord hath spoken nothing in secret,
for the good will of God, and acceptable and perfect? Why doe you not learne at the length to be your owne caruers? or if that place be so difficult, that you cannot vnderstand it,
for the good will of God, and acceptable and perfect? Why do you not Learn At the length to be your own carvers? or if that place be so difficult, that you cannot understand it,
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Aske not simply for the old way, (for that is, NONLATINALPHABET, and that may be called old in comparison, which in comparison of old truth is but new) but for the good old way, and be bold to walke therein.
Ask not simply for the old Way, (for that is,, and that may be called old in comparison, which in comparison of old truth is but new) but for the good old Way, and be bold to walk therein.
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When the Prophet saith, Stand neere the wayes, or vpon the wayes, he meeteth with and striketh at two vices, too frequent and vsuall in all ages, Epicurisme, and Superstition.
When the Prophet Says, Stand near the ways, or upon the ways, he meeteth with and striketh At two vices, too frequent and usual in all ages, Epicurism, and Superstition.
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Who is the Lord (say they,) that we should serue him? and what profit in learning his wayes? doe wee not see that all things fall out alike, to the ignorant,
Who is the Lord (say they,) that we should serve him? and what profit in learning his ways? do we not see that all things fallen out alike, to the ignorant,
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& c? wherefore then should we weary our selues in vaine, to search, and sift what is written in the volume of Gods Booke? to runne to and fro, to heare the Word of God? NONLATINALPHABET, said one, Nil scire in vita iucundissimum, said another.
& c? Wherefore then should we weary our selves in vain, to search, and sift what is written in the volume of God's Book? to run to and from, to hear the Word of God?, said one, Nil Scire in vita iucundissimum, said Another.
and preuailed? Who euer despised the least of his Commandements, and escaped vnpunished? or is it not the euerlasting will of God, that we should beleeue in him the onely God,
and prevailed? Who ever despised the least of his commandments, and escaped unpunished? or is it not the everlasting will of God, that we should believe in him the only God,
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Shall we say as the Prophet doth, ( Ieremy 6.) I am full of the wrath of the Lord, I am weary of h•lding of it? nay rather, wee will pray yet against their obstinacy, that the god of this world may no longer blind their hearts,
Shall we say as the Prophet does, (Ieremy 6.) I am full of the wrath of the Lord, I am weary of h•lding of it? nay rather, we will pray yet against their obstinacy, that the god of this world may no longer blind their hearts,
and that the partition-wall which they haue wilfully built betweene them and vs, and the couering which by Gods iust Iudgement remaineth ouer their minds vntaken away, may be remoued.
and that the partition-wall which they have wilfully built between them and us, and the covering which by God's just Judgement remains over their minds untaken away, may be removed.
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He seeth whatsoeuer is done by any in the chamber of his Imagery, and noteth, and billeth those that despise Rulers, and speake euill of those that be in authority,
He sees whatsoever is done by any in the chamber of his Imagery, and notes, and billeth those that despise Rulers, and speak evil of those that be in Authority,
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Quid facis scelerate Casca, (cryed C•sar? ) Thou wicked Casca, what meanest thou by that? And so may we aske, What Deuill bewitched the hearts of our Rebellious ones, sonnes of Belial, to attempt things beyond all degrees of comparison enormous, mischieuous, bloody? What? King and Queene, Prince and Peeres, Iudge and Prophet, Prudent and aged, Honourable,
Quid facis scelerate Casca, (cried C•sar?) Thou wicked Casca, what Meanest thou by that? And so may we ask, What devil bewitched the hearts of our Rebellious ones, Sons of Belial, to attempt things beyond all Degrees of comparison enormous, mischievous, bloody? What? King and Queen, Prince and Peers, Judge and Prophet, Prudent and aged, Honourable,
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and with one blast? This would make a man cry out in Esaiahs words, Who hath heard su•h a thing? who hath seene such things? Or with Ieremy, O yee heauens, be astonied at this, be afraid and vtterly confounded, saith the Lord. To end this point;
and with one blast? This would make a man cry out in Esaiahs words, Who hath herd su•h a thing? who hath seen such things? Or with Ieremy, Oh ye heavens, be astonished At this, be afraid and utterly confounded, Says the Lord. To end this point;
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They that could not be moued or wonne by many yeeres perswasion, by the authority of two Soueraignes, to stand in the wayes of God, to stand in thy Gates, O Ierusalem,
They that could not be moved or won by many Years persuasion, by the Authority of two Sovereigns, to stand in the ways of God, to stand in thy Gates, Oh Ierusalem,
But God be thanked, that euery one here can say, as it followeth in that Chapter, Into their secret my soule came not, my glory was not ioyned with their assembly.
But God be thanked, that every one Here can say, as it follows in that Chapter, Into their secret my soul Come not, my glory was not joined with their assembly.
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as Tully did to one of the Conspirators against Cesar, Vellem inuitasses me ad Coenam, iam nihil •uisset reliquiarum, I would I had beene acquainted with the plot, I would haue dealt so surely, that they should haue beene dispatched euery mothers sonne.
as Tully did to one of the Conspirators against Cesar, Vellem inuitasses me and Coenam, iam nihil •uisset reliquiarum, I would I had been acquainted with the plot, I would have dealt so surely, that they should have been dispatched every mother's son.
Therefore our Prophet doth wisely and necessarily adde in the second place, That wee See (or looke) about vs. For as the mother of the ouer-hardy doth neuer want woe, no more doth the rash & hasty.
Therefore our Prophet does wisely and necessarily add in the second place, That we See (or look) about us For as the mother of the over-hardy does never want woe, no more does the rash & hasty.
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Our eyes are therefore compared to the Sentinell, or Watch-men of a City or Campe, that forewarneth the body of danger approaching, and biddeth it beware.
Our eyes Are Therefore compared to the Sentinel, or Watchmen of a city or Camp, that forewarneth the body of danger approaching, and bids it beware.
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then Prudence and circumspection is to the Soule against error in iudgement, and crookednesse in will and affection, NONLATINALPHABET, the vnderstanding, that is, the eye,
then Prudence and circumspection is to the Soul against error in judgement, and crookedness in will and affection,, the understanding, that is, the eye,
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And NONLATINALPHABET, &c. Vnderstanding and a good mind, and much fore-cast, is the high-way to happinesse, said Demosthenes against Aristogiton. Therefore Saint Paul chargeth vs to walke circumspectly, not as vnwise, but as wise.
And, etc. Understanding and a good mind, and much forecast, is the highway to happiness, said Demosthenes against Aristogiton. Therefore Saint Paul charges us to walk circumspectly, not as unwise, but as wise.
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And our Sauiour, Be wise as Serpents. The Serpent is very quicke-sighted, (— tam cernis acutum quàm aut Aquila, aut Serpens Epidaurius, ) and therefore he is called Draco, of seeing.
And our Saviour, Be wise as Serpents. The Serpent is very quick-sighted, (— tam cernis Acutum quàm Or Aquila, Or Serpens Epidaurius,) and Therefore he is called Draco, of seeing.
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but must anoint our eyes with eye-salue, as Saint Iohn biddeth, that so we may discerne things that differ, light from darkenesse, truth from error, the sweet bread of sincerity and truth, from the leauen of the old and new Pharises:
but must anoint our eyes with eyesalve, as Saint John bids, that so we may discern things that differ, Light from darkness, truth from error, the sweet bred of sincerity and truth, from the leaven of the old and new Pharisees:
They that haue knowne the Scriptures from their youth, as Timothy did, and are rooted and grounded in the truth, there is no danger for them to conferre with deceiuers,
They that have known the Scriptures from their youth, as Timothy did, and Are rooted and grounded in the truth, there is no danger for them to confer with deceivers,
and that is this, That he is wont Totum corpus p•o capite fertentibus obijcere, To seeke to saue his head, whatsoeuer becommeth of the rest of his body;
and that is this, That he is wont Totum corpus p•o capite fertentibus obijcere, To seek to save his head, whatsoever becomes of the rest of his body;
namely, that we stirre vp the holy Ghost that is in vs, and that we doe not despaire (by the helpe thereof,) to distinguish betweene a right course and a wrong.
namely, that we stir up the holy Ghost that is in us, and that we do not despair (by the help thereof,) to distinguish between a right course and a wrong.
or to cast our eyes about, & to See. For is a blind man called to iudge of colours? or a lame man to try masteries? I know, I know, that without Christ we can doe nothing;
or to cast our eyes about, & to See. For is a blind man called to judge of colours? or a lame man to try masteries? I know, I know, that without christ we can do nothing;
But these places are not against my purpose (Bel.) for I speake not a word for pride, that any man should say as Nabuchadnezzar said, Is not this great Babel that I haue built, by the might of my power,
But these places Are not against my purpose (Bel.) for I speak not a word for pride, that any man should say as Nebuchadnezzar said, Is not this great Babel that I have built, by the might of my power,
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but against heedlesnes & imprudence, that we be not wanting to our selues, & that we quench not the Spirit. Know ye not that the Spirit of God dwelleth in you,
but against heedlessness & imprudence, that we be not wanting to our selves, & that we quench not the Spirit. Know you not that the Spirit of God dwells in you,
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except you be Reprobates? Now where the Spirit of God is, there is light, there is the searching of Gods secrets, there the secret of the Lord is made knowne to them that feare him.
except you be Reprobates? Now where the Spirit of God is, there is Light, there is the searching of God's secrets, there the secret of the Lord is made known to them that Fear him.
but that we should labour by all meanes, by ardent inuocating of the Name of God, by crauing the assistance of his Spirit, by Spirituall exercises and meditations to increase them, to sharpen them, to direct them.
but that we should labour by all means, by Ardent invocating of the Name of God, by craving the assistance of his Spirit, by Spiritual exercises and meditations to increase them, to sharpen them, to Direct them.
A graine of mustard-seed at the first is the least of all seeds, but what groweth it vnto afterwards? Into so great branches, that the fowles nestle in it.
A grain of Mustard seed At the First is the least of all seeds, but what grows it unto afterwards? Into so great branches, that the fowls nestle in it.
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Therefore let no man say, I am a dry tree, I haue a dull head, I haue a da•ke eye, I cannot perceiue those spirituall matters which are spiritually discerned.
Therefore let no man say, I am a dry tree, I have a dull head, I have a da•ke eye, I cannot perceive those spiritual matters which Are spiritually discerned.
Who giueth an eye to man, or teacheth man knowledge? Doth not God? Therefore remember euer to pray with Dauid, Open mine eyes, O Lord, that I may see the maruailous things of thy Lawe ;
Who gives an eye to man, or Teaches man knowledge? Does not God? Therefore Remember ever to pray with David, Open mine eyes, Oh Lord, that I may see the marvelous things of thy Law;
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Non pa•ua•x parte intelligit & scit, qui intelligit & scit, etiamhoc à Domino sibi dari, vt intelligat & s•iat Dominum, He doth not a little know and vnd•rstand the Lord, that so vnderstandeth and knoweth, that it is of Gods gift, that he vnderstandeth and knoweth the Lord:
Non pa•ua•x parte intelligit & scit, qui intelligit & scit, etiamhoc à Domino sibi dari, vt Intelligat & s•iat Dominum, He does not a little know and vnd•rstand the Lord, that so understandeth and Knoweth, that it is of God's gift, that he understandeth and Knoweth the Lord:
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and doe n•t looke alwayes to be led by the hand. It followeth. Aske after the old wa•, &c. As God hath furnished few Countries with absolute perfection,
and do n•t look always to be led by the hand. It follows. Ask After the old wa•, etc. As God hath furnished few Countries with absolute perfection,
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and for the abating of pride and disdaine, God hath so distributed his gifts that one should haue vse of another, the weaker, of support from the stronger;
and for the abating of pride and disdain, God hath so distributed his Gifts that one should have use of Another, the Weaker, of support from the Stronger;
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and •eachers of the vnlearned? Were all in the Mount of God with Moses? Did all see the Lord Iesus with Paul? This were to imagine a Common-weale consisting all of Kings,
and •eachers of the unlearned? Were all in the Mount of God with Moses? Did all see the Lord Iesus with Paul? This were to imagine a Commonweal consisting all of Kings,
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I grant, Cyn•as being demanded his opinion of the Senat of Rome (when Rome was at the best, not at the greatest) said, It was an assembly of Kings, such Maiesty and state there appeared in them.
I grant, Cyn•as being demanded his opinion of the Senate of Rome (when Rome was At the best, not At the greatest) said, It was an assembly of Kings, such Majesty and state there appeared in them.
as some to be wise and learned, so others to be ignorant and vnwise, that the ones aboundance might supply the others want, (as Saint Paul saith in another case) and •h•t they th•t want, may know whither to haue recourse for their supply.
as Some to be wise and learned, so Others to be ignorant and unwise, that the ones abundance might supply the Others want, (as Saint Paul Says in Another case) and •h•t they th•t want, may know whither to have recourse for their supply.
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such a deepe Diuine and Learned, as Augustine did of Hierome, touching Ion•hs Gourd, touching the beginning of the Soule, &c. This must needs be as sweet,
such a deep Divine and Learned, as Augustine did of Jerome, touching Ion•hs Gourd, touching the beginning of the Soul, etc. This must needs be as sweet,
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so knowledge and the resolution of hard doubts, and the vnderstanding of darke places of Scripture will be breathe• vpon you, without once opening of your mouthes,
so knowledge and the resolution of hard doubts, and the understanding of dark places of Scripture will be breathe• upon you, without once opening of your mouths,
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or asking a question? Cur nescire pudens prauè quàm discere malo? Why should I through sullennesse depriue my selfe of the helpe of vnderstanding, which for once mouing the matter, might be imparted to me? It is true that Seneca saith, That many might haue attained to wisedome,
or asking a question? Cur Not know pudens brave quàm discere Malo? Why should I through sullenness deprive my self of the help of understanding, which for once moving the matter, might be imparted to me? It is true that Senecca Says, That many might have attained to Wisdom,
Indeed, Aske, and you shall haue, seeke, and you shall find, knocke, and it shall be opened vnto you, doth not tie vs to Gods inspiring and touching of vs alone, (according to that of Saint Iames, If any man want wisedome, let him aske of the Father of lights, ) but enioyneth vs to vse all lawfull meanes, all possible indeauours for the purchasing,
Indeed, Ask, and you shall have, seek, and you shall find, knock, and it shall be opened unto you, does not tie us to God's inspiring and touching of us alone, (according to that of Saint James, If any man want Wisdom, let him ask of the Father of lights,) but enjoineth us to use all lawful means, all possible endeavours for the purchasing,
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Therefore let no man that wanteth wisedome, thinke scorne to aske counsell of them that are learned, (albeit euery good gift and perfect gift commeth downe from the Father of light, ) for then he will take scorne to aske a beneuolence of him that hath more then himselfe,
Therefore let no man that Wants Wisdom, think scorn to ask counsel of them that Are learned, (albeit every good gift and perfect gift comes down from the Father of Light,) for then he will take scorn to ask a benevolence of him that hath more then himself,
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The Athenians bragged, that they were NONLATINALPHABET, spawned, as it were, there where they dwelt, and therefore vsed to weare Grasse-hoppers on their heads,
The Athenians bragged, that they were, spawned, as it were, there where they dwelled, and Therefore used to wear Grasshoppers on their Heads,
And the Arcadians boasted of their antiquity, that they were more ancient then the Moone, (Lunâgens prior illa fuit:) And yet they and all the Grecians in generall are told their owne by an Egyptian Priest (as Plato beareth witnesse, ) that they were but children,
And the Arcadians boasted of their antiquity, that they were more ancient then the Moon, (Lunâgens prior illa fuit:) And yet they and all the Greeks in general Are told their own by an Egyptian Priest (as Plato bears witness,) that they were but children,
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and old shooes, and old rayment, &c. But were they the more ancient, or the more honest for that cause? words be but wind, vnlesse there be proofes correspondent.
and old shoes, and old raiment, etc. But were they the more ancient, or the more honest for that cause? words be but wind, unless there be proofs correspondent.
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Secondy, I say, that in the originall, it is not NONLATINALPHABET which properly signifieth old, but NONLATINALPHABET which more properly signifieth euerlasting or perpetuall.
Second, I say, that in the original, it is not which properly signifies old, but which more properly signifies everlasting or perpetual.
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Now what are they the neerer for that? was their doctrine from the beginning? or shall it last euer in our Church? Nay, Euery plant that the heauenly Father did not plant, was of later set, and shall be plucked vp by the rootes.
Now what Are they the nearer for that? was their Doctrine from the beginning? or shall it last ever in our Church? Nay, Every plant that the heavenly Father did not plant, was of later Set, and shall be plucked up by the roots.
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For, Non accipio quod extra Scripturam de tuo infers, saith Tertullian, I will not admit of that which they alledge out of their owne head without Scripture.
For, Non accipio quod extra Scripturam de tuo infers, Says Tertullian, I will not admit of that which they allege out of their own head without Scripture.
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Stand in the way, that is, search the Prophets what testimony they beare of Christ. And by the Good way, Christ Iesus himselfe, the Way, the Truth, and the Life.
Stand in the Way, that is, search the prophets what testimony they bear of christ. And by the Good Way, christ Iesus himself, the Way, the Truth, and the Life.
So for the E•sterne Church Theodorit shall speake, (a very ancient writer, and as learned as he was ancient,) who in his tenth booke of Therapeuticks, hath these words, NONLATINALPHABET, that is, The Prophet ( Graecè the Prophets word,) calleth Wayes, the old Prophets;
So for the E•sterne Church Theodoret shall speak, (a very ancient writer, and as learned as he was ancient,) who in his tenth book of Therapeutics, hath these words,, that is, The Prophet (Graecè the prophets word,) calls Ways, the old prophets;
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but an ancient and approued interpretation receiued in the time of the second and third Generall Councels, in which time Hierome and Theodorit flourished.
but an ancient and approved Interpretation received in the time of the second and third General Counsels, in which time Jerome and Theodoret flourished.
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For if it were to be taken NONLATINALPHABET, or NONLATINALPHABET, by way of expressing or defining, then it would haue beene said, NONLATINALPHABET, this is the good way, not NONLATINALPHABET, where? or where that? which is euer taken Interrogatiuely.
For if it were to be taken, or, by Way of expressing or defining, then it would have been said,, this is the good Way, not, where? or where that? which is ever taken Interrogatively.
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doth not this imply, that there be old wayes which be bad? and consequently doth not this make against our Aduersaries, that doe rely vpon Antiquity simply without distinction? Thus,
does not this imply, that there be old ways which be bad? and consequently does not this make against our Adversaries, that do rely upon Antiquity simply without distinction? Thus,
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As our Sauiour, Math. 19. When the Pharises alledged for themselues the Antiquitie of Moses his dispensation about the matter of diuorce, answered, that the manner of Dispensing was not old enough,
As our Saviour, Math. 19. When the Pharisees alleged for themselves the Antiquity of Moses his Dispensation about the matter of divorce, answered, that the manner of Dispensing was not old enough,
And Tertullian, Id verum quod prius, prius quod ab initio, ab initio, quod ab Apostolis. That is true that is former, former, that was from the beginning, from the beginning, that was from the Apostles.
And Tertullian, Id verum quod prius, prius quod ab initio, ab initio, quod ab Apostles. That is true that is former, former, that was from the beginning, from the beginning, that was from the Apostles.
I say, if we should grant, as we may grant, that they that can shew the highest Antiquity to be on their side, should goe away with the cause, should our Aduersaries gaine any thing thereby? Where was their Supremacie in Saint Peters, and Saint Pauls time? When Saint Paul commandeth Ecclesiasticall persons,
I say, if we should grant, as we may grant, that they that can show the highest Antiquity to be on their side, should go away with the cause, should our Adversaries gain any thing thereby? Where was their Supremacy in Saint Peter's, and Saint Paul's time? When Saint Paul commands Ecclesiastical Persons,
and all to be subiect to the Higher or chiefe Powers, namely, to the Magistrate, by the interpretation of St. Chrysostome, and of whom not? And Peter more precisely, To be subiect to the King (or Emperour,) as to the chiefe, NONLATINALPHABET.
and all to be Subject to the Higher or chief Powers, namely, to the Magistrate, by the Interpretation of Saint Chrysostom, and of whom not? And Peter more precisely, To be Subject to the King (or Emperor,) as to the chief,.
To whom agreeth Tertullian; Colimus Imperatorem vt hominem à Deo secundum, & solo Deo minorem: Wee honour, saith he, the Emperour, as a man immediatly subiect or second to God,
To whom agreeth Tertullian; We worship Imperatorem vt hominem à God secundum, & solo God Minor: we honour, Says he, the Emperor, as a man immediately Subject or second to God,
and lawfully kill him? nay, that it was a meritorious deed to kill him? Did Peter or Paul, or any of the Apostles so teach? Did Augustine or Ambrose, Basil, or Chrysostome, or any Doctour for a thousand yeeres after Christ, euer write so? Lego & relego Romanorum Regum res gestas, &c. saith Otho Frinsigensis, I read,
and lawfully kill him? nay, that it was a meritorious deed to kill him? Did Peter or Paul, or any of the Apostles so teach? Did Augustine or Ambrose, Basil, or Chrysostom, or any Doctor for a thousand Years After christ, ever write so? Lego & relego Romanorum Regum Rest gestas, etc. Says Otho Frinsigensis, I read,
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& read ouer againe the Acts of the Roman Emperours, and doe find none of them to be so proceeded against by any Roman Prelat before Hildebrands time, who liued a thousand and threescore yeeres after Christ. (I know he addeth an exception of Pabianus his dealing with Philip ; and Ambrose with Theodosius :
& read over again the Acts of the Roman emperors, and do find none of them to be so proceeded against by any Roman Prelate before Hildebrand's time, who lived a thousand and threescore Years After christ. (I know he adds an exception of Pabianus his dealing with Philip; and Ambrose with Theodosius:
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but it is one thing to put away a Prince from the Communion, another thing to depriue him of his Kingdome.) This for discharging of Subiects from their oath of obedience.
but it is one thing to put away a Prince from the Communion, Another thing to deprive him of his Kingdom.) This for discharging of Subjects from their oath of Obedience.
vntill the time of these vpstart Iesuites, whose proper vocation and imployment seemeth to be, to set the whole world on fire, being themselues set on fire of hell.
until the time of these upstarted Iesuites, whose proper vocation and employment seems to be, to Set the Whole world on fire, being themselves Set on fire of hell.
But from Mount Sinai this came not, nor from Hierusalem, nor from the Ancient of dayes. But if they will stand vpon Antiquity, I will tell you who was their Schoole-master,
But from Mount Sinai this Come not, nor from Jerusalem, nor from the Ancient of days. But if they will stand upon Antiquity, I will tell you who was their Schoolmaster,
Shall I prosecute this course a little further, to shew the newnesse of their doctrine in other points of Religion? What one probable place out of Scripture? what one colourable reason out of the Fathers,
Shall I prosecute this course a little further, to show the newness of their Doctrine in other points of Religion? What one probable place out of Scripture? what one colourable reason out of the Father's,
or Councels can they produce, either for their Seruice in an vnknowne Tongue, or for their barring of the people from reading the Scriptures? Or for denying them the Cuppe in the Communion? Or for the Popes Pardons? Or for the merits of Monkery? Or, that fiue words mumbled by a Priest ouer a piece of bread, should annihilate the substance of bread,
or Counsels can they produce, either for their Service in an unknown Tongue, or for their barring of the people from reading the Scriptures? Or for denying them the Cup in the Communion? Or for the Popes Pardons? Or for the merits of Monkery? Or, that fiue words mumbled by a Priest over a piece of bred, should annihilate the substance of bred,
so plainely, that you cannot controll it, why doe you not follow it? why doe you not walke therein, that so you may finde rest for your soules? Shall they come in Christs Vicars name (so he calleth himselfe,
so plainly, that you cannot control it, why do you not follow it? why do you not walk therein, that so you may find rest for your Souls? Shall they come in Christ Vicars name (so he calls himself,
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and aduenture your neckes for them? And wee come in Christs name, with his message and reconcilement vnto God, (whom you haue offended,) without any working of you to offend the State;
and adventure your necks for them? And we come in Christ name, with his message and reconcilement unto God, (whom you have offended,) without any working of you to offend the State;
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and will you refuse vs? Shall they be welcome with their Traditions, that is, with their Tales? and we odious with the Gospell which was preached vnto you, which ye also receiued,
and will you refuse us? Shall they be welcome with their Traditions, that is, with their Tales? and we odious with the Gospel which was preached unto you, which you also received,
what arrogancy and phrensie are you possessed with, saith Clemens Alexandrinus out of Sibylla? So Cyprian, Christ promiseth euerlasting life, if we will follow him; and he is forsaken.
what arrogance and frenzy Are you possessed with, Says Clemens Alexandrian out of Sibylla? So Cyprian, christ promises everlasting life, if we will follow him; and he is forsaken.
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O foedam defectionem, ô iniquam permutationem, O filthy, defection, O absurd exchange, saith Cyprian! The like may we say to those bewitched Countrey-men of ours (that preferre Rome before Sion,
O foedam defectionem, o iniquam permutationem, Oh filthy, defection, Oh absurd exchange, Says Cyprian! The like may we say to those bewitched Countrymen of ours (that prefer Room before Sion,
and the doctrine thereof, before the liuely Oracles of God,) that like children or women that haue the disease called Pica, preferre Lime or dirt before white bread:
and the Doctrine thereof, before the lively Oracles of God,) that like children or women that have the disease called Pica, prefer Lime or dirt before white bred:
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yea, like vnwise Marchants, glasse before pearle, lead before gold, cotton before silke, that is, error before truth, Belial before Christ, Baal before Iehouah ;
yea, like unwise Merchants, glass before pearl, led before gold, cotton before silk, that is, error before truth, Belial before christ, Baal before Jehovah;
more particularly, ignorance before knowledge, dumbe Images before effectuall Teachers, Saints before Christ; doubtfulnesse before Faith, seruile feare before filiall loue, horror of conscience before tranquillity of spirit.
more particularly, ignorance before knowledge, dumb Images before effectual Teachers, Saints before christ; doubtfulness before Faith, servile Fear before filial love, horror of conscience before tranquillity of Spirit.
What rest can there be? when they make Saints mediation the onely anker of their hope, mens books the foundation of their faith, mans Absolution the remission of their guilt here,
What rest can there be? when they make Saints mediation the only anchor of their hope, men's books the Foundation of their faith, men Absolution the remission of their guilt Here,
A SERMON VPON THE FIRST OF PETER. THE NINTH SERMON. 1. PETER, 5. verse 6. Humble your selues therefore vnder the mighty hand of God, that he may exalt you in due time.
A SERMON UPON THE FIRST OF PETER. THE NINTH SERMON. 1. PETER, 5. verse 6. Humble your selves Therefore under the mighty hand of God, that he may exalt you in due time.
THE word [ therefore ] hath reference to that which went before, namely, to the last words of the former verse, [ God resisteth the proud, and giueth grace to the humble, ] and inferreth strongly vpon the force of them.
THE word [ Therefore ] hath Referente to that which went before, namely, to the last words of the former verse, [ God Resisteth the proud, and gives grace to the humble, ] and infers strongly upon the force of them.
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or hardly, stifly, (the Chaldee hath NONLATINALPHABET hardly) he will walke so against vs. It is a fearefull thing to fall into the hands of the liuing God.
or hardly, stiffly, (the Chaldee hath hardly) he will walk so against us It is a fearful thing to fallen into the hands of the living God.
but God vouchsafing to take him vp in his armes, and bearing him in his armes, that he should not dash his foot against a stone, he might doe all things by him that strengthned him ▪ he might swimme easily, the Lord holding him vp by the chin;
but God vouchsafing to take him up in his arms, and bearing him in his arms, that he should not dash his foot against a stone, he might do all things by him that strengthened him ▪ he might swim Easily, the Lord holding him up by the chin;
But tell me how they sped, against whom God bent himselfe, Pharaoh and his Hoast, whom the Lord looked vpon (out of the fiery and cloudy Pillar,) for euill and not for good? were they not drowned in the red Sea? Those stiffenecked and rebellious Israelites, (which prouoked the Lord ten times, that is, many,
But tell me how they sped, against whom God bent himself, Pharaoh and his Host, whom the Lord looked upon (out of the fiery and cloudy Pillar,) for evil and not for good? were they not drowned in the read Sea? Those Stiffnecked and rebellious Israelites, (which provoked the Lord ten times, that is, many,
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if they enter,) did not their carkasses fall in the Wildernesse? and were they not vtterly consumed there, till not one of them was left? This before they came into the Land of promise;
if they enter,) did not their carcases fallen in the Wilderness? and were they not utterly consumed there, till not one of them was left? This before they Come into the Land of promise;
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yea, & from all the Kings of Israel succeeding him, and caused them to be carryed away captiues into Assyria? There remained the Tribes of Iudah and Beniamin for a while in honorable estate;
yea, & from all the Kings of Israel succeeding him, and caused them to be carried away captives into Assyria? There remained the Tribes of Iudah and Benjamin for a while in honourable estate;
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but when these also defied the Lord, and prouoked the Holy one of Israel; when they said, that they should be deliuered because of the righteousnesse of their Fathers,
but when these also defied the Lord, and provoked the Holy one of Israel; when they said, that they should be Delivered Because of the righteousness of their Father's,
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he made Hierusalem the beloued City in former times, (which also hee called a greene Oliue-tree, faire and of goodly fruite,) a breeding of Nettles and Salt pits, and a perpetuall desolation.
he made Jerusalem the Beloved city in former times, (which also he called a green Olive-tree, fair and of goodly fruit,) a breeding of Nettles and Salt pits, and a perpetual desolation.
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so also to render tribulation, and anguish, and shame, and confusion to euery one that exalteth himselfe before him, to the Iewe first, and also to the Greeke.
so also to render tribulation, and anguish, and shame, and confusion to every one that Exalteth himself before him, to the Iewe First, and also to the Greek.
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and suffering many indignities by the Kings conniuence, falleth into expostulation with the King, because he suffered him so to be contemned and abused:
and suffering many indignities by the Kings connivance, falls into expostulation with the King, Because he suffered him so to be contemned and abused:
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and the best merits, lighter then vanity, that he, I say, will iustifie those that say in the pride of their heart, Is not this great Babel, that I haue built for my selfe,
and the best merits, lighter then vanity, that he, I say, will justify those that say in the pride of their heart, Is not this great Babel, that I have built for my self,
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So it is, as God resisteth the proud, or (as the Originall speaketh more emphatically,) setteth himselfe in battell array against him NONLATINALPHABET:
So it is, as God Resisteth the proud, or (as the Original speaks more emphatically,) sets himself in battle array against him:
namely, the spirit of Regeneration, the spirit of Sanctification, the spirit of wisedome, of Counsell, of Faith, of Adoption, of Iustification, &c. All these graces (that I speake nothing of worldly or temporall blessings,) are imparted to such as are lowly in their owne eyes,
namely, the Spirit of Regeneration, the Spirit of Sanctification, the Spirit of Wisdom, of Counsel, of Faith, of Adoption, of Justification, etc. All these graces (that I speak nothing of worldly or temporal blessings,) Are imparted to such as Are lowly in their own eyes,
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and condemne• themselues, that they may be acquitted by God, according to that which is written, I dwell in the high heauens, with him also that is lowly.
and condemne• themselves, that they may be acquitted by God, according to that which is written, I dwell in the high heavens, with him also that is lowly.
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And iustly might our Apostle vpon the consideration of them inferre, as he doth in my Text. [ Therefore. ] But now that we haue considered of the Illatiue,
And justly might our Apostle upon the consideration of them infer, as he does in my Text. [ Therefore. ] But now that we have considered of the Illative,
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It is strange to recount how many Exhortations there be deliuered in the Scriptures perswading to humility, by Moses, by the Prophets, by the Apostles, by Christ himselfe.
It is strange to recount how many Exhortations there be Delivered in the Scriptures persuading to humility, by Moses, by the prophets, by the Apostles, by christ himself.
Vniu•rsa facies, ac vt ita dixerim, vultus sanctarum Scriptura•um bene intuen•cs, id admonere videtur, vt qui gloriatur in Domino, glorietur, The whole face and countenance of the holy Scriptures, (so to speake) seemeth to admonish those that looke well into them,
Vniu•rsa fancies, ac vt ita dixerim, vultus sanctarum Scriptura•um bene intuen•cs, id admonere videtur, vt qui gloriatur in Domino, glorietur, The Whole face and countenance of the holy Scriptures, (so to speak) seems to admonish those that look well into them,
and stooping low, what else? and yet their stomackes did so swell, and were so bloody, that they were intolerable to Rome it selfe, and therefore cashiered and abandoned.
and stooping low, what Else? and yet their stomachs did so swell, and were so bloody, that they were intolerable to Room it self, and Therefore Cashiered and abandoned.
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So Paul the fourth pretended so great mortification, and neglect of the world and worldly things, that it was a speciall motiue to the Cardinals to chuse him Pope, in hope to rule him as they lusted:
So Paul the fourth pretended so great mortification, and neglect of the world and worldly things, that it was a special motive to the Cardinals to choose him Pope, in hope to Rule him as they lusted:
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Aut loquendum nobis est vt vestiti sumus, aut vestiendum, vt loquimur. Quid aliud pollicemur, aliud ostendimus? Either we must speake sutably to our apparell,
Or loquendum nobis est vt vestiti sumus, Or vestiendum, vt loquimur. Quid Aliud pollicemur, Aliud ostendimus? Either we must speak suitably to our apparel,
Neither doth NONLATINALPHABET, a ragged coate make an humble Philosopher, said Hero, by the report of Nazianzen. Diogenes trampled vpon Platoes pride, but with greater pride.
Neither does, a ragged coat make an humble Philosopher, said Hero, by the report of Nazianzen. Diogenes trampled upon plato's pride, but with greater pride.
and tryeth the reines, to giue to euery man according to his wayes, &c. Ieremy 17. So our Sauiour, Iohn 1. was able to giue a true verdict of Nathaniel, as soone as he sawe him, Behold an Israelite indeed, in whom there is no guile.
and trieth the reins, to give to every man according to his ways, etc. Ieremy 17. So our Saviour, John 1. was able to give a true verdict of Nathaniel, as soon as he saw him, Behold an Israelite indeed, in whom there is no guile.
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and according to outward appearance, and therefore may be deceiued, & in that respect, is not to pronounce lightly concerning other mens humility, or pride.
and according to outward appearance, and Therefore may be deceived, & in that respect, is not to pronounce lightly Concerning other men's humility, or pride.
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So the sonne of Sirach speaketh not in vaine, A mans garment, grenning, (NONLATINALPHABET, when a man sheweth his teeth) and gate (or paceing, NONLATINALPHABET) declare after a sort, what he is,
So the son of Sirach speaks not in vain, A men garment, grinning, (, when a man shows his teeth) and gate (or pacing,) declare After a sort, what he is,
but an vnlearned, and vnsauory Monke, whom Gregory sent ouer hither, (reade but his questions moued to the said Gregory, as they be registred by Beda, and you will say he was no better,) to make their appearance before him, consulted a graue man, famous for his wisedome in those dayes, what they were best to doe;
but an unlearned, and unsavoury Monk, whom Gregory sent over hither, (read but his questions moved to the said Gregory, as they be registered by Beda, and you will say he was no better,) to make their appearance before him, consulted a graven man, famous for his Wisdom in those days, what they were best to do;
but onely sent a message to him, was reproued for the same of his seruants, and required to doe as the Prophet bade him, neuer standing vpon circumstances;
but only sent a message to him, was reproved for the same of his Servants, and required to do as the Prophet bade him, never standing upon Circumstances;
And the Ciuill Law saith well, Veritas rerum erroribus gestorum non vitiatur, The truth of the case is n•t corrupted by the errors falling out in the handling of it;
And the Civil Law Says well, Veritas rerum erroribus gestorum non vitiatur, The truth of the case is n•t corrupted by the errors falling out in the handling of it;
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For as holinesse becommeth Gods house for euer, so surely humility graceth mans seate exceedingly, be a man neuer so high lifted vp aboue his brethren.
For as holiness becomes God's house for ever, so surely humility graceth men seat exceedingly, be a man never so high lifted up above his brothers.
not to be riotous, when yet his heart is euermore in the Tauerne, &c. But how few doe dissemble vertue? how few doe appeare worse then they are indeed? The common fault is, that men will be counted more vertuous then they are;
not to be riotous, when yet his heart is evermore in the Tavern, etc. But how few do dissemble virtue? how few do appear Worse then they Are indeed? The Common fault is, that men will be counted more virtuous then they Are;
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nay, they will hardly wash away the imputation of pride and insolency. Poterat fortasse minoris piscator, quàm piscis emi, The Fisher himselfe was not so much worth,
nay, they will hardly wash away the imputation of pride and insolency. Poterat Fortasse minoris piscator, quàm Piscis emi, The Fisher himself was not so much worth,
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so let the Preachers speake neuer so much against the vanity of apparell now-a-dayes, the speech shall be as the sound of one that hath a pleasant voyce, (as the Prophet saith,) or rather as of one that speaketh vnpleasantly,
so let the Preachers speak never so much against the vanity of apparel nowadays, the speech shall be as the found of one that hath a pleasant voice, (as the Prophet Says,) or rather as of one that speaks unpleasantly,
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For when humility is once rooted in the heart, there will be a correspondency and conformity in the outward behauiour, that no exception shall be taken against it:
For when humility is once rooted in the heart, there will be a correspondency and conformity in the outward behaviour, that no exception shall be taken against it:
to our aemulus, as Haman was faine to doe honor to Mordecai ; to our fellow-seruant, and the same a stranger, as the Egyptians submitted themselues to Ioseph ;
to our Aemulus, as Haman was feign to do honour to Mordecai; to our Fellow servant, and the same a stranger, as the egyptians submitted themselves to Ioseph;
Why hath the Lord dealt so cruelly with vs? But now, when the Precept of humiliation is to the Creator of all things, shall fl•sh and blood disdaine to submit it selfe to God? weake flesh and blood, to the mighty hand of God? It was a reason that Iosephus vsed in his Oration to his Countrey-men, to perswade them to submit their neckes to the yoke of the Romanes,
Why hath the Lord dealt so cruelly with us? But now, when the Precept of humiliation is to the Creator of all things, shall fl•sh and blood disdain to submit it self to God? weak Flesh and blood, to the mighty hand of God? It was a reason that Iosephus used in his Oration to his Countrymen, to persuade them to submit their necks to the yoke of the Romans,
The same reason vsed Rabshak•h, to them that were besieged in Ierusalem, that for as much as the King of Assyria had subdued many other Nations strong and mightie,
The same reason used Rabshak•h, to them that were besieged in Ierusalem, that for as much as the King of Assyria had subdued many other nations strong and mighty,
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It was some comfort to Marcus Antonius, hauing wounded himselfe to death in desperation, that he was ouercome, not by any base coward, but by a valiant Roman.
It was Some Comfort to Marcus Antonius, having wounded himself to death in desperation, that he was overcome, not by any base coward, but by a valiant Roman.
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and ouerthroweth the mountaines by the roots, Iob 28. For as much, I say, as he is the Creator of the Spirits of all flesh, (not onely of their bodits,) and doth what he will both in heauen and earth, turning man to destruction,
and Overthroweth the Mountains by the roots, Job 28. For as much, I say, as he is the Creator of the Spirits of all Flesh, (not only of their bodits,) and does what he will both in heaven and earth, turning man to destruction,
and then to be vnthankefull? euill, and then be impatient? Nay, rather let vs hearken to the Commandement in my Text, [ Humble your selues vnder the mighty hand of God, ] and to the promise annexed, [ that he may exalt you.
and then to be unthankful? evil, and then be impatient? Nay, rather let us harken to the Commandment in my Text, [ Humble your selves under the mighty hand of God, ] and to the promise annexed, [ that he may exalt you.
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] Foelix Ecclesia (saith Austin) cuise Deus debitorem fecit, non aliquid accipiendo, sed omnia promittendo, Happy is the Church, to whom the Lord hath made himselfe a debtor, not by receiuing any thing (at her hands) but by promising all things.
] Felix Ecclesia (Says Austin) cuise Deus debitorem fecit, non Aliquid accipiendo, sed omnia promittendo, Happy is the Church, to whom the Lord hath made himself a debtor, not by receiving any thing (At her hands) but by promising all things.
For doth not a sonne honor his Father, and a seruant his Lord? And are we not his workemanship, created in Christ Iesus vnto good workes, which he hath appointed that we should walke in them? Againe,
For does not a son honour his Father, and a servant his Lord? And Are we not his workmanship, created in christ Iesus unto good works, which he hath appointed that we should walk in them? Again,
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Certaine it is, saith Bernard, Nisi super humilitatis stabile fundamentum spiritale aedificium stare non potest, A spirituall building cannot stand (steady) except (it be placed) vpon the sure foundation of humility.
Certain it is, Says Bernard, Nisi super humilitatis stabile fundamentum spiritale aedificium stare non potest, A spiritual building cannot stand (steady) except (it be placed) upon the sure Foundation of humility.
for (saith he) except humility doe both goe before, and accompany, and follow after all whatsoeuer we doe well, pride will wrest it out of our hands (and marre all.) Therefore humility is to be thought vpon,
for (Says he) except humility do both go before, and accompany, and follow After all whatsoever we do well, pride will wrest it out of our hands (and mar all.) Therefore humility is to be Thought upon,
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what paine and hardnesse doe they sustaine, or rather what doe they not sustaine? It is written of Alexander (I will trouble you but with one Story,) that being in the farther parts of Asia;
what pain and hardness do they sustain, or rather what do they not sustain? It is written of Alexander (I will trouble you but with one Story,) that being in the farther parts of Asia;
another while against deepe and dangerous riuers, &c. he could not containe but burst forth in this exclamation, O yee Athenians, what difficulties and dangers doe I endure for your sakes, to be praised and celebrated by •our pennes and tongues!
Another while against deep and dangerous Rivers, etc. he could not contain but burst forth in this exclamation, Oh ye Athenians, what difficulties and dangers do I endure for your sakes, to be praised and celebrated by •our pens and tongues!
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and euen deny and defie whatsoeuer worth may seeme to be in vs, that hee may aduance vs and bring vs to honour? God surely vseth to make great ones small,
and even deny and defy whatsoever worth may seem to be in us, that he may advance us and bring us to honour? God surely uses to make great ones small,
That the Lord tooke him as he followed the Ewes great with Lambe, to be a Ruler in Iacob, and a Gouernour in Israel. So Agathocles, so Willigis, (to trouble you with no more,) the one was exalted to bee King of Sicily, being but a Potters sonne;
That the Lord took him as he followed the Ewes great with Lamb, to be a Ruler in Iacob, and a Governor in Israel. So Agathocles, so Willigis, (to trouble you with no more,) the one was exalted to be King of Sicily, being but a Potters son;
They acknowledged Gods prouidence and worke in their aduancement, and were so farre from being ashamed of their base parentage, that the one would not be serued with other plate then with earthen, to shew how Nobly he was descended;
They acknowledged God's providence and work in their advancement, and were so Far from being ashamed of their base parentage, that the one would not be served with other plate then with earthen, to show how Nobly he was descended;
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The other gaue for his Armes the Wheeles, and had this Motto, or rather Memento, written in his bed-chamber in great letters, Willigis, Willigis, recole vnde vene•is :
The other gave for his Arms the Wheels, and had this Motto, or rather Memento, written in his bedchamber in great letters, Willigis, Willigis, Recall vnde vene•is:
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but for the same we deserue to be called to account, yea, to be cast forth of Gods house asvnprofitable seruants? And is it a time then for vs to be high-minded,
but for the same we deserve to be called to account, yea, to be cast forth of God's house asvnprofitable Servants? And is it a time then for us to be High-minded,
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or to feare, to be lofty, or to be humble? This is certaine, Christ came not to call the righteous, (those that in the pride of their heart, thinke themselues to be such,) much lesse to reward them, much lesse to crowne them;
or to Fear, to be lofty, or to be humble? This is certain, christ Come not to call the righteous, (those that in the pride of their heart, think themselves to be such,) much less to reward them, much less to crown them;
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Now as we are to thinke meanely of our selues in respect of Sanctity, if we will be found in Christ, not hauing our owne righteousnesse which is of the Law,
Now as we Are to think meanly of our selves in respect of Sanctity, if we will be found in christ, not having our own righteousness which is of the Law,
Thus Nazianzen. And he had it from Saint Paul, 1. Cor. 3. If any man among you seeme to be wise in this world, let him be a foole, that he may be wise.
Thus Nazianzen. And he had it from Saint Paul, 1. Cor. 3. If any man among you seem to be wise in this world, let him be a fool, that he may be wise.
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Neither did Saint Paul make a rule for others onely, and not for himselfe, as the manner of the world is, to lay heauy imputations vpon others, and to exempt themselues;
Neither did Saint Paul make a Rule for Others only, and not for himself, as the manner of the world is, to lay heavy imputations upon Others, and to exempt themselves;
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So to the Corinthians, he disclaimeth all credit for knowledge (for humane knowledge,) saying, I esteeme to know nothing among you, saue Iesus Christ, and him crucified.
So to the Corinthians, he disclaimeth all credit for knowledge (for humane knowledge,) saying, I esteem to know nothing among you, save Iesus christ, and him Crucified.
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And who would not propose to himselfe his example to follow rather, then those proud NONLATINALPHABET, such as Sir Thomas Moore writeth of in an Epistle to Dorpius, who take vpon them to be ripe in those things which they neuer heard nor read? Doubtlesse many there bee that might haue attained to knowledge,
And who would not propose to himself his Exampl to follow rather, then those proud, such as Sir Thomas Moore Writeth of in an Epistle to Dorpius, who take upon them to be ripe in those things which they never herd nor read? Doubtless many there be that might have attained to knowledge,
but that they thought they had attained it already, (as Seneca saith;) And therefore modesty and humility are good meanes through Gods blessing to aduance men to learning.
but that they Thought they had attained it already, (as Senecca Says;) And Therefore modesty and humility Are good means through God's blessing to advance men to learning.
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and euer haue beene, that haue wanted preferment, nay, that haue wrestled with great extremities? Were not the Christians in the Primitiue time vnder Heathen Princes,
and ever have been, that have wanted preferment, nay, that have wrestled with great extremities? Were not the Christians in the Primitive time under Heathen Princes,
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and had no dwelling place, and were counted as the filth of the world, and the off-scouring of all things? Call you this exaltation or aduancement? Hic pietatis honos, sic nos in Sceptra reponis? I answere,
and had no Dwelling place, and were counted as the filth of the world, and the offscouring of all things? Call you this exaltation or advancement? Hic pietatis honos, sic nos in Sceptra reponis? I answer,
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] The Kingdome of God commeth not with obseruation, saith our Sauiour, Luke 17. And it is not for men to know the times and seasons, which the Father hath put in his owne power, said he againe.
] The Kingdom of God comes not with observation, Says our Saviour, Lycia 17. And it is not for men to know the times and seasons, which the Father hath put in his own power, said he again.
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Let the brother of low degree reioyce, in that he is exalted, (NONLATINALPHABET,) saith Saint Iames, in that he is exalted to the knowledge of God, to the faith of Christ, to the Adoption of sons, to be a Citizen with the Saints,
Let the brother of low degree rejoice, in that he is exalted, (,) Says Saint James, in that he is exalted to the knowledge of God, to the faith of christ, to the Adoption of Sons, to be a Citizen with the Saints,
but now if a great man would adopt thee to be his sonne NONLATINALPHABET, saith Arrianus vpon Epictetus ) your superstitiousnesse and arrogancy would be intolerable.
but now if a great man would adopt thee to be his son, Says Arianus upon Epictetus) your superstitiousness and arrogance would be intolerable.
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And yet doe we complaine of our hard fortune, as though God had done nothing for vs? And yet doe we demand impatiently, Where is the promise of his comming? Where is the exalting & preferment, the Apostle speaketh of? Beloued,
And yet do we complain of our hard fortune, as though God had done nothing for us? And yet do we demand impatiently, Where is the promise of his coming? Where is the exalting & preferment, the Apostle speaks of? beloved,
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SOME of the Iewish Doctors would haue these words to be an Apostrophe to those Kings and Princes, which plotted against the Crowne and dignity of Dauid ;
SOME of the Jewish Doctors would have these words to be an Apostrophe to those Kings and Princes, which plotted against the Crown and dignity of David;
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The Psalmist therefore doth aduise them to bethinke themselues better, and not to make head any longer against Dauid, lest they be found to fight against God himselfe.
The Psalmist Therefore does advise them to bethink themselves better, and not to make head any longer against David, lest they be found to fight against God himself.
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This exposition is good, but it is not good enough, (if that which is not good enough, may be truly called good.) For as Tertullian saith, Ratio Diuina non in superficie, sed in medullâ, & plerumque aemula manifestis :
This exposition is good, but it is not good enough, (if that which is not good enough, may be truly called good.) For as Tertullian Says, Ratio Divine non in superficie, said in medulla, & plerumque aemula manifestis:
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This is not to make Iesum Typicum, with the Franciscans, nor yet to bring In Somnia Pythagoraea, that is, the passing of soules from bodies, from one body to another, with those phantastikes:
This is not to make Jesus Typical, with the Franciscans, nor yet to bring In Somnia Pythagoraea, that is, the passing of Souls from bodies, from one body to Another, with those phantastikes:
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but the G•spell foretold? This I would say, that as Dauid did, and suffered many things which were not to haue an end and consummation in Dauid, but were to fore-shew the doings and sufferings of Christ, the true Dauid ; (He is called Dauid by Hieremy, Ezechiel, and Hosea, to speake of no more,) and the glory that should follow after:
but the G•spell foretold? This I would say, that as David did, and suffered many things which were not to have an end and consummation in David, but were to foreshow the doings and sufferings of christ, the true David; (He is called David by Jeremiah, Ezechiel, and Hosea, to speak of no more,) and the glory that should follow After:
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we may without offring any violence to the Text, hence exhort all Kings and Princes vpon whom the ends of the world are come, to looke vnto themselues,
we may without offering any violence to the Text, hence exhort all Kings and Princes upon whom the ends of the world Are come, to look unto themselves,
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Therefore Irenaeus saith well, That which the Apostles first taught, they afterwards committed to writing, to be the ground and pillar of our faith; (He speaketh indefinitely without limitation of time,
Therefore Irnaeus Says well, That which the Apostles First taught, they afterwards committed to writing, to be the ground and pillar of our faith; (He speaks indefinitely without limitation of time,
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and therefore would be vnderstood to meane of all times.) And Tertullian not long after him, is bold and saith, Latè semper Scriptura diuina diuiditur, vbicunque secundùm praesentis reisensum disciplina munietur, The Scripture is of a large extent,
and Therefore would be understood to mean of all times.) And Tertullian not long After him, is bold and Says, Latè semper Scripture Divine diuiditur, vbicunque secundùm praesentis reisensum Discipline munietur, The Scripture is of a large extent,
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for the punishment of them that doe i•l, & the praise of them that doe well. Two kinds of duties are here vrged, to be wise and intelligent, this is required of Kings;
for the punishment of them that do i•l, & the praise of them that do well. Two Kinds of duties Are Here urged, to be wise and intelligent, this is required of Kings;
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Let me smite Dauid (King Dauid) and all Israel shall be gathered to thee, (said that wicked Counsellor Achitophel, 2. Sam. 17. When Alexander was dead, the Army was not lessened but by one man, euery man knew:
Let me smite David (King David) and all Israel shall be gathered to thee, (said that wicked Counsellor Ahithophel, 2. Sam. 17. When Alexander was dead, the Army was not lessened but by one man, every man knew:
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In like manner fared it with the great forces, that Cyrus the younger led against Artaxerxes, when he through his forwardnesse was slaine, all went to wracke,
In like manner fared it with the great forces, that Cyrus the younger led against Artaxerxes, when he through his forwardness was slain, all went to wrack,
and his auersenesse, or stiffenesse, the auersenesse or standing out of multitudes, this also may be thought to be a cause why he beginneth with Kings.
and his averseness, or stiffness, the averseness or standing out of Multitudes, this also may be Thought to be a cause why he begins with Kings.
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and as sharpely set vpon Idolatry as he? NONLATINALPHABET, that is, The subiect is wont to emulate and imitate the life of his Gouernour or Prince, saith one Historiographer;
and as sharply Set upon Idolatry as he?, that is, The Subject is wont to emulate and imitate the life of his Governor or Prince, Says one Historiographer;
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So Diodorus writeth of the Aethiopians, that when their King had caught some mayme or marke in any part ofhis body, the manner was for all his Fauorites, to maime or marke themselues in the same part.
So Diodorus Writeth of the Ethiopians, that when their King had caught Some maim or mark in any part ofhis body, the manner was for all his Favorites, to maim or mark themselves in the same part.
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Is it not written of Rehoboam expressely, that when he forsooke the Lord, all Israel did so with him? Also is it not to be obserued in the Ecclesiasticall Story, that when Iulian fell from Christ vnto Paganisme, Valens in stead of the truth imbraced a lye, (the vile Heresie of the Arians) a great part of the Empire did so likewise? On the other side,
Is it not written of Rehoboam expressly, that when he forsook the Lord, all Israel did so with him? Also is it not to be observed in the Ecclesiastical Story, that when Iulian fell from christ unto Paganism, Valens in stead of the truth embraced a lie, (the vile Heresy of the Arians) a great part of the Empire did so likewise? On the other side,
and to purge out the old leauen of Heathenisme, there was such a change in the Empire on the sudden, that Zosimus and Eunapius being Pagans, doe much complaine thereof in their writings:
and to purge out the old leaven of Heathenism, there was such a change in the Empire on the sudden, that Zosimus and Eunapius being Pagans, do much complain thereof in their writings:
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therefore me thinkes Fulgensius speaketh to good purpose, and agreeable to true experience, that although Christ dyed indifferently for all the faithfull,
Therefore me thinks Fulgensius speaks to good purpose, and agreeable to true experience, that although christ died indifferently for all the faithful,
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Hee doth symbolize with that learned Writer, that allegorizng vpon those words of Saint Iohn touching the taking of so many great Fishes, doth congratulate vnto the Church the happy conuerting of Princes,
He does symbolise with that learned Writer, that allegorizng upon those words of Saint John touching the taking of so many great Fish, does congratulate unto the Church the happy converting of Princes,
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This may suffice for the naturall placing of the words, and withall touching the incomparable good, that redoundeth to the common Estate, by the Kings piety and safety.
This may suffice for the natural placing of the words, and withal touching the incomparable good, that redoundeth to the Common Estate, by the Kings piety and safety.
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wisedome or knowledge in Gods matters, otherwise called Diuinity, and wisedome or knowledge in matters of the world, otherwise called Prudence or Policy;
Wisdom or knowledge in God's matters, otherwise called Divinity, and Wisdom or knowledge in matters of the world, otherwise called Prudence or Policy;
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& prudent piousnes, with many a temporall blessing ▪) Both are not onely for ornament like the two Pillars that Salomon put in the Porch of the Temple,
& prudent piousnes, with many a temporal blessing ▪) Both Are not only for ornament like the two Pillars that Solomon put in the Porch of the Temple,
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and him crucified, and the power of his Crosse, and vertue of his resurrection, and the fellowship of his afflictions, that they may be conformable vnto his death;
and him Crucified, and the power of his Cross, and virtue of his resurrection, and the fellowship of his afflictions, that they may be conformable unto his death;
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If Iephthah ▪ had knowne and considered what things might lawfully be vowed, and how farre vowes do binde, he would not haue immolated his owne daughter.
If Jephthah ▪ had known and considered what things might lawfully be vowed, and how Far vows do bind, he would not have immolated his own daughter.
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If those Kings of Iuda and Israel, that built high places, and sacrificed vnder euery greene tree, had knowne and considered, that Hierusalem was the place, whither they should haue brought their oblations, being the place that God appointed to put his name there, they had not been so bitterly inueighed against,
If those Kings of Iuda and Israel, that built high places, and sacrificed under every green tree, had known and considered, that Jerusalem was the place, whither they should have brought their Oblations, being the place that God appointed to put his name there, they had not been so bitterly inveighed against,
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& that which was the kernell of the ceremony from the beginning, how-soeuer the shell was not so cracked and opened in former time as it was by our Sauiour, the Sabbath was made for man, not man for the Sabbath;
& that which was the kernel of the ceremony from the beginning, howsoever the shell was not so cracked and opened in former time as it was by our Saviour, the Sabbath was made for man, not man for the Sabbath;
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Hezechiah was not scrupulous, to goe forward with the celebrating of the Passeouer, though there were some present that had not beene cleansed after the purification of the Sanctuary.
Hezekiah was not scrupulous, to go forward with the celebrating of the Passover, though there were Some present that had not been cleansed After the purification of the Sanctuary.
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Hezechiah was wise, and knew that there was a maine difference betweene those things which God commanded principaliter, and those things which he commanded consequentia, as Iraeneus saith.
Hezekiah was wise, and knew that there was a main difference between those things which God commanded principaliter, and those things which he commanded consequentia, as Irenaeus Says.
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On the contrary side, where this knowledge is wanting, there the Sunne goeth downe at noone-day, there the light that is in them, is turned into darkenesse,
On the contrary side, where this knowledge is wanting, there the Sun Goes down At noonday, there the Light that is in them, is turned into darkness,
and how great is the darkenesse? They are not so much to be tearmed NONLATINALPHABET, that is, pore-blind, (which are Saint Peters words,) but are stricken with grosse darkenesse and blindnesse,
and how great is the darkness? They Are not so much to be termed, that is, purblind, (which Are Saint Peter's words,) but Are stricken with gross darkness and blindness,
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This was some-what I grant to be heaued vp, as it were, by the hand of naturall reason, to the obseruing of Gods vniforme power and prouidence, in causing the Planets to keepe their courses in their Spheares,
This was somewhat I grant to be heaved up, as it were, by the hand of natural reason, to the observing of God's uniform power and providence, in causing the Planets to keep their courses in their Spheres,
but yet in respect of the good that is reaped by Diuinity, (I meane, by the knowledge of Gods will in his Word, it is but as sounding brasse or as a tinkling Cymball;) For light, it is but as the light of a rush candle, to the light of a great burning Torch, as Clemens Alexandrinus saith.
but yet in respect of the good that is reaped by Divinity, (I mean, by the knowledge of God's will in his Word, it is but as sounding brass or as a tinkling Cymbal;) For Light, it is but as the Light of a rush candle, to the Light of a great burning Torch, as Clemens Alexandrian Says.
Princes therefore are to haue their hearts stablished by faith, and therefore, first, they must be stored and furnished with the Word of God, it must dwell in them plent•ously, they must be exercised and skilfull in the same;
Princes Therefore Are to have their hearts established by faith, and Therefore, First, they must be stored and furnished with the Word of God, it must dwell in them plent•ously, they must be exercised and skilful in the same;
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and it cannot be denyed, but a great part of them, either sprang originally, or was much increased, through want of wisedome and knowledge in the chiefe Gouernours.
and it cannot be denied, but a great part of them, either sprang originally, or was much increased, through want of Wisdom and knowledge in the chief Governors.
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as fast as the Papall did swell, and pearke vp, as Otho Frisingensis doeth obserue? (nay, the rising of the one, was the ruine of the other, as wisemen men know:
as fast as the Papal did swell, and park up, as Otho Freisingensis doth observe? (nay, the rising of the one, was the ruin of the other, as Wise men men know:
and especially with those words, Math. 16. touching the Rocke, and Iohn, 21. touching the Feeding of Christs Sheepe, (by these words, I say, fouly mistaken,) to be stripped of their Regalities,
and especially with those words, Math. 16. touching the Rock, and John, 21. touching the Feeding of Christ Sheep, (by these words, I say, foully mistaken,) to be stripped of their Regalities,
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seeking out of the woodden Crosse, worshipping of the Crosse, yea of the counterfeit of it; fighting for the Crosse; seeking to the Sepulcher; fighting for the Sepulcher; worshipping of the Sepulcher; setting vp Images in Churches;
seeking out of the wooden Cross, worshipping of the Cross, yea of the counterfeit of it; fighting for the Cross; seeking to the Sepulcher; fighting for the Sepulcher; worshipping of the Sepulcher; setting up Images in Churches;
neither were they reueiled in the twy-light, but in the sight of the Sunne.) To be short, eleuating of the Sacrament, adoring of the Sacrament, inuocating of the Sacrament,
neither were they revealed in the twilight, but in the sighed of the Sun.) To be short, elevating of the Sacrament, adoring of the Sacrament, invocating of the Sacrament,
then they did not suffer themselues to be out-faced with counterfeit Titles, neither could they indure to heare, either that the Imperiall Crowne was beneficium Papale, as Pope Alexander the third would haue it;
then they did not suffer themselves to be outfaced with counterfeit Titles, neither could they endure to hear, either that the Imperial Crown was beneficium Papal, as Pope Alexander the third would have it;
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Much lesse such swelling words of vanity, nay, of intolerable insolency, as Innocent the fourth deliuered to the Embassadors of King Henry the th•rd, Nonne Rex Angliae vassallus meus est? & vt plus dicam, Mancipium? that is, Is not the King of England my vassale,
Much less such swelling words of vanity, nay, of intolerable insolency, as Innocent the fourth Delivered to the ambassadors of King Henry the th•rd, Nonne Rex Angliae vassallus meus est? & vt plus dicam, Mancipium? that is, Is not the King of England my vassal,
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nay, I will say more, bond-man, (or bond-slaue?) witnesse Mathew Paris. They did not onely dispute the case with him, as Michael did with Nicholas the first,
nay, I will say more, bondman, (or bondslave?) witness Matthew paris. They did not only dispute the case with him, as Michael did with Nicholas the First,
and a successor of Michael with Innocent the third. (Their Epistles, some of them answering and crossing one another, are to be seene in the Decretals,) but also went more roundly and roughly to worke with them, taking them downe a pinne or two lower,
and a successor of Michael with Innocent the third. (Their Epistles, Some of them answering and crossing one Another, Are to be seen in the Decretals,) but also went more roundly and roughly to work with them, taking them down a pin or two lower,
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that they be able to discerne what is Gods right, what their owne ▪ yea, that they can distinguish wisely betweene the Vicars of Christ, and the angels of Satan;
that they be able to discern what is God's right, what their own ▪ yea, that they can distinguish wisely between the Vicars of christ, and the Angels of Satan;
and as in Athens, when a speech out of a Poet was recited, touching the sweet-singing Grassehopper, all with one consent applyed it to Socrates: And as in the fourth of Luke, when that sentence was read out of Esay, The Spirit of the Lord is vpon me, wherefore he anointed me, he hath sent me to preach the Gospell to the poore, &c:
and as in Athens, when a speech out of a Poet was recited, touching the sweet-singing Grasshopper, all with one consent applied it to Socrates: And as in the fourth of Lycia, when that sentence was read out of Isaiah, The Spirit of the Lord is upon me, Wherefore he anointed me, he hath sent me to preach the Gospel to the poor, etc.:
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So as many as doe heare me this day, doe reioyce in themselues, and congratulate to their Countrey, that his Maiestie is not as many other Princes are, that haue need to be called vpon, with the words of the Prophet Ieremy 31. Chapter, Know the Lord, or that hath need to aske after the old way, which is the good way, &c. as it is Ieremy the 6;
So as many as do hear me this day, do rejoice in themselves, and congratulate to their Country, that his Majesty is not as many other Princes Are, that have need to be called upon, with the words of the Prophet Ieremy 31. Chapter, Know the Lord, or that hath need to ask After the old Way, which is the good Way, etc. as it is Ieremy the 6;
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but that hath knowne the Scriptures from his youth, as Saint Paul speaketh to Timothie, and is able both Preacher-like, to exhort by wholesome doctrine,
but that hath known the Scriptures from his youth, as Saint Paul speaks to Timothy, and is able both Preacher-like, to exhort by wholesome Doctrine,
Did not our Sauiour praise Nathaniel to his face? And who such a patterne of veracity and plaine dealing as he? Did not the Queene of Sheba praise Salomon to his face? And what Queene more renowned in the Booke of God then shee? Therefore that which I haue done, I might doe,
Did not our Saviour praise Nathaniel to his face? And who such a pattern of veracity and plain dealing as he? Did not the Queen of Sheba praise Solomon to his face? And what Queen more renowned in the Book of God then she? Therefore that which I have done, I might do,
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and with all humility, that that which is done, may be continually done, and sincerely, and zealously, I shall doe but that which standeth with duty and good fashion.
and with all humility, that that which is done, may be continually done, and sincerely, and zealously, I shall do but that which Stands with duty and good fashion.
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Secondly, A good fore-sight of dangers, to preuent or diuert them; Thirdly, A good ouersight, I meane, it ouerseeth and ouerlooketh them that are trusted.
Secondly, A good foresight of dangers, to prevent or divert them; Thirdly, A good oversight, I mean, it overseeth and overlooketh them that Are trusted.
So had Salomon, he discerned which was the true mother, and which was the counterfet. It was not strange, that Elisha did see in Hazael a traiterous & bloody mind;
So had Solomon, he discerned which was the true mother, and which was the counterfeit. It was not strange, that Elisha did see in hazael a traitorous & bloody mind;
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as it doth with a head-strong horse that wanteth a good rider, or a shippe of great burden, that hath not a good Pilote or Mast•r, they are easily f•yled or wracked.
as it does with a headstrong horse that Wants a good rider, or a ship of great burden, that hath not a good Pilot or Mast•r, they Are Easily f•yled or wracked.
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some, to throw the Dart well, and shoote well, like Domitian & Commodus, &c. What did this help them for the better ordering of the Common weale? Nothing.
Some, to throw the Dart well, and shoot well, like Domitian & Commodus, etc. What did this help them for the better ordering of the Common weal? Nothing.
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So Saul was not so wise as he might haue beene, in that he had so bad watch and ward about him, that Dauid his enemy could approach to the place where he lay,
So Saul was not so wise as he might have been, in that he had so bad watch and ward about him, that David his enemy could approach to the place where he lay,
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So our State was traduced in our late Queenes time, of famous memory, by certaine blacke-mouthed Priests and Iesuites, (men of corrupt minds and reprobate concerning all truth of faith,
So our State was traduced in our late Queens time, of famous memory, by certain black-mouthed Priests and Iesuites, (men of corrupt minds and Reprobate Concerning all truth of faith,
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and truth of Story,) for dyuing to deepe into the secrets of other Common-weales, & for setting them together by the eares, forsooth to secure themselues.
and truth of Story,) for dyuing to deep into the secrets of other Commonweals, & for setting them together by the ears, forsooth to secure themselves.
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but finding them flaming & on a light fire, & not being able to quench the flame, they were carefull to prouide that the sparkles might not flee-ouer into our Land, to set things in a combustion here:
but finding them flaming & on a Light fire, & not being able to quench the flame, they were careful to provide that the sparkles might not flee-over into our Land, to Set things in a combustion Here:
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So 2. King 22. & 2. Kings 12. The King is there said, not to take any account of them that were trusted with the repairing of the Temple, for they did it faithfully.
So 2. King 22. & 2. Kings 12. The King is there said, not to take any account of them that were trusted with the repairing of the Temple, for they did it faithfully.
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But in my iudgement, these and such other examples, (if there be any such,) are set downe in the Scriptures, rather to commend the speciall honesty of them that were trusted,
But in my judgement, these and such other Examples, (if there be any such,) Are Set down in the Scriptures, rather to commend the special honesty of them that were trusted,
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It is certaine, that, Licentia sumus omnes deteriores ▪ And as it is ill for the body of the Common-weale to be vnder such Officers, sub quibus omnia liceant ;
It is certain, that, Licentia sumus omnes deteriores ▪ And as it is ill for the body of the Commonweal to be under such Officers, sub quibus omnia liceant;
So it is ill for the Officers themselues, to haue too much scope vnder the chiefe Magistrates, by the Iudgement of Saint Augustine, who approueth the saying of Tullie, which he vttereth; O miserum; cui peccare liceat!
So it is ill for the Officers themselves, to have too much scope under the chief Magistrates, by the Judgement of Saint Augustine, who approveth the saying of Tullie, which he uttereth; O miserum; cui Peccare liceat!
Briefely, Howsoeuer heretofore you haue despitefully intreated them that were sent vnto you, yet henceforth be no longer mockers, lest your bonds increase;
Briefly, Howsoever heretofore you have despitefully entreated them that were sent unto you, yet henceforth be no longer mockers, lest your bonds increase;
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For when did the Deuill rage more fiercely, hauing great wrath, because his time is short? when did Antichrist ( Primogenitus Diaboli, as Polycarpus called Marcion ) storme more tempestuously, being full of wrath for two causes, that is,
For when did the devil rage more fiercely, having great wrath, Because his time is short? when did Antichrist (Primogenitus Diaboli, as Polycarp called Marcion) storm more tempestuously, being full of wrath for two Causes, that is,
as Sicily had beene to Rome, nay, a very Paradise, by the Popes owne confession, as witnesseth Mathew Paris? ) Secondly, being not onely outed by Proclamations and Edicts,
as Sicily had been to Room, nay, a very Paradise, by the Popes own Confessi, as Witnesseth Matthew paris?) Secondly, being not only outed by Proclamations and Edicts,
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Lastly, when did his Emissaries, Seminarists, and Iesuits, take on more impatiently? These, because they cannot accomplish their traiterous designes of troubling our Estate, that they may fish in troubled waters;
Lastly, when did his Emissaries, Seminarists, and Iesuits, take on more impatiently? These, Because they cannot accomplish their traitorous designs of troubling our Estate, that they may Fish in troubled waters;
The danger therefore being as great as euer it was, and peraduenture greater, it standeth them vpon that sit at the sterne, to looke about them, and to be wise:
The danger Therefore being as great as ever it was, and Peradventure greater, it Stands them upon that fit At the stern, to look about them, and to be wise:
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and the young Cubs, for they destroy the Vines, and make the grapes to be small grapes, &c. Now the beginning of wisedome, is the feare of the Lord, (that is, a right beliefe in him and a due seruing of him,) a good vnderstanding (or policy, it is the same word that is in my Text,) haue all they that doe thereafter, the praise thereof endureth for euer.
and the young Cubs, for they destroy the Vines, and make the grapes to be small grapes, etc. Now the beginning of Wisdom, is the Fear of the Lord, (that is, a right belief in him and a endue serving of him,) a good understanding (or policy, it is the same word that is in my Text,) have all they that do thereafter, the praise thereof Endureth for ever.
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Briefely, there are Laterum oppositus, as he said, yea, offring vp of strong cryes and teares to God, that is able to saue from death, that they may be heard and deliuered in that they feare,
Briefly, there Are Laterum oppositus, as he said, yea, offering up of strong cries and tears to God, that is able to save from death, that they may be herd and Delivered in that they Fear,
It pierceth the heauens, and thrusteth into the Throne of grace, and will not be repelled, till it hath obtained at Gods hands, both the safety of the Prince,
It pierces the heavens, and thrusts into the Throne of grace, and will not be repelled, till it hath obtained At God's hands, both the safety of the Prince,
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Other habiliments, munitions, and policies haue their place, and are profitable for somewhat, but godlinesse is profitable for all things, hauing the promise of this life,
Other habiliments, munitions, and policies have their place, and Are profitable for somewhat, but godliness is profitable for all things, having the promise of this life,
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A SERMON VPON THE FIRST TO THE HEBREVVES. THE ELEVENTH SERMON. HEBREVVES 1. verse 1, &c. God, who at sundry times, and in diuers maners spake in times past vnto the Fathers by the Prophets, (Arab. Gnalei alshan, that is, by the tongue of the Prophets,) 2. Hath in these last dayes spoken to vs by his Sonne, whom he hath appointed heire of all things, by whom also hee made the worlds:
A SERMON UPON THE FIRST TO THE HEBREWS. THE ELEVENTH SERMON. HEBREWS 1. verse 1, etc. God, who At sundry times, and in diverse manners spoke in times passed unto the Father's by the prophets, (Arab. Gnalei alshan, that is, by the tongue of the prophets,) 2. Hath in these last days spoken to us by his Son, whom he hath appointed heir of all things, by whom also he made the world's:
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3. Who being the brightnesse of his glory, and the expresse Image of his Person, (NONLATINALPHABET) and vpholding all things by the Word of his power, (Syr. Bechaila Demelletheh, that is, by the power of his Word) when he had by himselfe purged our sinnes, sate downe on the right hand of the Maiestie on high, &c.
3. Who being the brightness of his glory, and the express Image of his Person, () and upholding all things by the Word of his power, (Syr. Bechaila Demelletheh, that is, by the power of his Word) when he had by himself purged our Sins, sat down on the right hand of the Majesty on high, etc.
euen from the beginning of Genesis, to the latter end of the Reuelation) there is none, in my iudgement, that affordeth greater store either of heauenly doctrine,
even from the beginning of Genesis, to the latter end of the Revelation) there is none, in my judgement, that affords greater store either of heavenly Doctrine,
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and cannot be lost, whilest he liueth and raigneth? The Prophet Ezekiel, and Saint Iohn in the Reuelation, speake of a tree, the fruit whereof is for meate, and the leaues for medicine.
and cannot be lost, whilst he lives and Reigneth? The Prophet Ezekielem, and Saint John in the Revelation, speak of a tree, the fruit whereof is for meat, and the leaves for medicine.
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and felt it with their hands, and with their mouthes haue tasted) of the excellency of the tree that beareth the Nutmeg, the barke, the huske, the filme, the fruite, all aromaticall, all good for the Braines,
and felt it with their hands, and with their mouths have tasted) of the excellency of the tree that bears the Nutmeg, the bark, the husk, the film, the fruit, all aromatical, all good for the Brains,
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than for the proportion of the Perimeter or compasse thereof, (Shut your gate, said a Philosopher to the men of Mindas, lest your Towne runne out at it,) so long Pre•aces in a small scant of time and a great field being to be surueyed, are very vnseasonable, to speake the least.
than for the proportion of the Perimeter or compass thereof, (Shut your gate, said a Philosopher to the men of Minda, lest your Town run out At it,) so long Pre•aces in a small scant of time and a great field being to be surveyed, Are very unseasonable, to speak the least.
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yea, aboue euery name that is named both in heauen and in earth from the middle of the second verse, to the latter end of the third, (where my Text endeth,) & so forward to the end of the Chapter.
yea, above every name that is nam both in heaven and in earth from the middle of the second verse, to the latter end of the third, (where my Text Endeth,) & so forward to the end of the Chapter.
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The excellency of the Gospell aboue the Law, is set downe in these three points, that is, God spake vnto the faithfull vnder the old Testament by Moses & the Prophets, worthy seruants, yet seruants;
The excellency of the Gospel above the Law, is Set down in these three points, that is, God spoke unto the faithful under the old Testament by Moses & the prophets, worthy Servants, yet Servants;
they that translated this Epistle into Hebrew, (for it is extant in Hebrew,) are for the former, (Cammeh pegnamim,) but the Syriacke and Arabicke are for the latter;
they that translated this Epistle into Hebrew, (for it is extant in Hebrew,) Are for the former, (Cammeh pegnamim,) but the Syriacke and Arabic Are for the latter;
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So then, whereas the body of the old Testament was long in compiling, (much about a thousand yeeres from Moses to Malachi ;) and God spake vnto the Fathers by starts,
So then, whereas the body of the old Testament was long in compiling, (much about a thousand Years from Moses to Malachi;) and God spoke unto the Father's by starts,
and sometime mouth to mouth, that is, plainely and familiarly, (see Numb. 12. Iob 33. &c. But the deliuering of the Gospell was in more simple maner, either by the tongues,
and sometime Mouth to Mouth, that is, plainly and familiarly, (see Numb. 12. Job 33. etc. But the delivering of the Gospel was in more simple manner, either by the tongues,
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Now, the superexcellency of Christ aboue Moses and the Prophets, is to be gathered out of the words that follow in my Text ▪ whereof euery branch containeth an Antithesis betweene Christ,
Now, the superexcellency of christ above Moses and the prophets, is to be gathered out of the words that follow in my Text ▪ whereof every branch Containeth an Antithesis between christ,
before we come to our iourneies end, as it did vpon the Leuite, Iudges 19. this first note with me, that if God that spake in old time to the Fathers by the Prophets, did also speake to them vpon whom the ends of the world were come by his Sonne;
before we come to our journeys end, as it did upon the Levite, Judges 19. this First note with me, that if God that spoke in old time to the Father's by the prophets, did also speak to them upon whom the ends of the world were come by his Son;
Then the Manichees did not NONLATINALPHABET, but delirare, that is, did not trifle, but were stark-mad, that taught there were duo principia, two principall beginnings, or Gods;
Then the manichees did not, but delirare, that is, did not trifle, but were stark-mad, that taught there were duo principia, two principal beginnings, or God's;
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and that men doe not gather grapes of thornes, or figges of thistles, as Christ saith? Yet for all that, the God of Nature is not subiect to the Lawes of Nature;
and that men do not gather grapes of thorns, or figs of thistles, as christ Says? Yet for all that, the God of Nature is not Subject to the Laws of Nature;
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yea, make one and the same showre of raine, to become comfortable to the Romane Army, (vpon the prayer and instance ofa Christian Cohort, that was among them,) and to be pernicious vnto the enemies, witnesses thereof Paynim writers, not onely Christian.
yea, make one and the same shower of rain, to become comfortable to the Roman Army, (upon the prayer and instance ofa Christian Cohort, that was among them,) and to be pernicious unto the enemies, Witnesses thereof Paynim writers, not only Christian.
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He the Lord doth all these things, the Lord, and not Lords, one, and no more, NONLATINALPHABET, that is, In Iupiters Hall-floore there are set two barrels of gifts;
He the Lord does all these things, the Lord, and not lords, one, and no more,, that is, In Iupiters Hall-floor there Are Set two barrels of Gifts;
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Now, this is not to make God the Authour of euill, but of Iustice, which is good, quorum Deus non est author, eorum est iustus vltor, saith Augustine. God is not the authour of sinne,
Now, this is not to make God the Author of evil, but of justice, which is good, quorum Deus non est author, Their est Justus Vltor, Says Augustine. God is not the author of sin,
I grant that the wicked of all ages, haue exclaimed, as they doe, Ezechiel 18. The way of the Lord is not equall, (as it is vsuall also at this day with offenders and their friends, to cry-out against the Law, that it is bloody;
I grant that the wicked of all ages, have exclaimed, as they do, Ezechiel 18. The Way of the Lord is not equal, (as it is usual also At this day with offenders and their Friends, to cry-out against the Law, that it is bloody;
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as is to be seene in Ab. Ezr. vpon Exod. 10. When the Oyster openeth himselfe to the Sun, (being tickled with the warmth thereof,) then his enemy the Crab-fish stealeth behind him,
as is to be seen in Ab. Ezra upon Exod 10. When the Oyster Openeth himself to the Sun, (being tickled with the warmth thereof,) then his enemy the Crabfish steals behind him,
as he is, and impregnable, yet when he is gaping to haue his teeth picked, by the little bird called Trochil, his enemy, the Ichneumon, creepeth into his body and ceaseth not to gnaw vpon his intrails, till he doth destroy him.
as he is, and impregnable, yet when he is gaping to have his teeth picked, by the little bird called Trochil, his enemy, the Ichneumon, creeps into his body and ceases not to gnaw upon his entrails, till he does destroy him.
The lesson is, We must not yeeld to the sweet baites of the flesh, but we must rather mortifie our members vpon the earth, and euer beware that we seeke not our death in the error of our life, otherwise,
The Lesson is, We must not yield to the sweet baits of the Flesh, but we must rather mortify our members upon the earth, and ever beware that we seek not our death in the error of our life, otherwise,
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or be led away captiue of Satan at his will? Facile est vincere non repugnantem, that is, It is an easie matter to ouercome him that maketh no resistance:
or be led away captive of Satan At his will? Facile est vincere non repugnantem, that is, It is an easy matter to overcome him that makes no resistance:
Therefore men and brethren, Bee strong in the Lord, and in the power of his might, put on the whole Armour of God, that ye may be able to stand in the euill day, and specially against the strong wiles,
Therefore men and brothers, be strong in the Lord, and in the power of his might, put on the Whole Armour of God, that you may be able to stand in the evil day, and specially against the strong wiles,
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For after concupiscence that raigneth in our members, the same Crocodyle who haunteth both dry places and wet places, (he is NONLATINALPHABET, it is so written of him,) the old Serpent and Satanas, is the greatest tempter, the greatest enemy.
For After concupiscence that Reigneth in our members, the same Crocodile who haunteth both dry places and wet places, (he is, it is so written of him,) the old Serpent and Satanas, is the greatest tempter, the greatest enemy.
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For if the Doctrine of Christ, that is, the Gospell, be deliuered to vs by the Sonne of God, who receiued the Spirit with out measure, Iohn 3. Whom the Father sealed, Iohn 6. Whom he commandeth vs to heare, Math. 17. Then we are bound to hearken vnto it,
For if the Doctrine of christ, that is, the Gospel, be Delivered to us by the Son of God, who received the Spirit with out measure, John 3. Whom the Father sealed, John 6. Whom he commands us to hear, Math. 17. Then we Are bound to harken unto it,
The Father loueth the Sonne, and sheweth him all things, Iohn 5. Qui• impossibile erat sine Deo discere Deum, per Verbum suum fecit homines scire Deum, that is,
The Father loves the Son, and shows him all things, John 5. Qui• impossibile erat sine God discere God, per Verbum suum fecit homines Scire God, that is,
This was the Prophet which was to come into the world, Iohn 6. The Messias, touching whom the very woman of Samaria was resolued, that when he should come, he should teach vs all things, Iohn 4. who not onely himselfe wrought great miracles in the dayes of his flesh, (by the testimony not onely of the Euangelists, whom we ought not to iudge,
This was the Prophet which was to come into the world, John 6. The Messias, touching whom the very woman of Samaria was resolved, that when he should come, he should teach us all things, John 4. who not only himself wrought great Miracles in the days of his Flesh, (by the testimony not only of the Evangelists, whom we ought not to judge,
but by them iudge all other mens writings, as Augustine wisely and soundly saith,) but also of Iosephus the Iew, and many Gentiles, whom I coul• produce, if it were needfull:
but by them judge all other men's writings, as Augustine wisely and soundly Says,) but also of Iosephus the Iew, and many Gentiles, whom I coul• produce, if it were needful:
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but moreouer enabled his Disciples and Apostles to confirme the Word with miracles following, see Marke 16. verse last, and Hebr. 2. verse 4. to speake of no more places.
but moreover enabled his Disciples and Apostles to confirm the Word with Miracles following, see Mark 16. verse last, and Hebrew 2. verse 4. to speak of no more places.
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and in the Psalmes, but hee did plainely NONLATINALPHABET, that is, broach another doctrine, nay, a contrary doctrine ▪ to that which holy men of God being moued by the holy Ghost, (as it is out of controuersie,) wrote and left vnto vs, (to be the ground and pillar of our faith,
and in the Psalms, but he did plainly, that is, broach Another Doctrine, nay, a contrary Doctrine ▪ to that which holy men of God being moved by the holy Ghost, (as it is out of controversy,) wrote and left unto us, (to be the ground and pillar of our faith,
as Irenaeus speaketh, ) as might be shewed by an hundred particulars, neither, lastly, did he once goe about to make good his doctrine by miracles, (being a new doctrine,
as Irnaeus speaks,) as might be showed by an hundred particulars, neither, lastly, did he once go about to make good his Doctrine by Miracles, (being a new Doctrine,
but by the sword, and how then can such a doctrine be embraced by any, saue such as are plainely bewitched or out of their wits? for to vse onely naturall reason to naturall men,
but by the sword, and how then can such a Doctrine be embraced by any, save such as Are plainly bewitched or out of their wits? for to use only natural reason to natural men,
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how can God be thought to be of one mind for twenty or fiue and twenty ages together, (for so long he gouerned the Church by Propheticall and Apostolicall doctrine,) & then vpon the suddaine change his minde, vpon the starting vp of a Start-vp,
how can God be Thought to be of one mind for twenty or fiue and twenty ages together, (for so long he governed the Church by Prophetical and Apostolical Doctrine,) & then upon the sudden change his mind, upon the starting up of a Startup,
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onely he had a great Army, and had some successe against the Emperour, Scilicet illum expectabat liberanda veritas, a likely matter, that the truth should be held captiue, till Mahomet set it at liberty!
only he had a great Army, and had Some success against the Emperor, Scilicet Ilum expectabat liberanda veritas, a likely matter, that the truth should be held captive, till Mahomet Set it At liberty!
He is Amen, that is, true and stable, and though heauen and earth perish, yet no tittle of the Law or Gospell shall fall to the ground, till all be fulfilled.
He is Amen, that is, true and stable, and though heaven and earth perish, yet no tittle of the Law or Gospel shall fallen to the ground, till all be fulfilled.
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nec inquisitione post Euangelium, that is, Hauing Christ Iesus, we need not be further curious; and hauing the Gospell, we need not be further inquisitiue; thus he.
nec inquisition post Evangelium, that is, Having christ Iesus, we need not be further curious; and having the Gospel, we need not be further inquisitive; thus he.
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and what are men, (all men, sauing they which were priuiledged with the priuiledge of infallibility, the Apostles and Prophets I meane, which neither were deceiued in matters of faith,
and what Are men, (all men, Saving they which were privileged with the privilege of infallibility, the Apostles and prophets I mean, which neither were deceived in matters of faith,
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We must take their credit for doctrines, affirmed by them to haue beene preached by Christ and his Apostles, fifteene or sixteene hundred yeeres agone,
We must take their credit for doctrines, affirmed by them to have been preached by christ and his Apostles, fifteene or sixteene hundred Years ago,
or mine vncle, or my father, &c.) whereas the party that they would get it from, hath Euidences and Records ancient, and faire without any shew of rasure, without any suspition of forgery:
or mine uncle, or my father, etc.) whereas the party that they would get it from, hath Evidences and Records ancient, and fair without any show of rasure, without any suspicion of forgery:
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And can we thinke our Aduersaries to be well in their wits, that would wrest from the Laity, the Cuppe of the Lord, against so faire a Record as this? As oft as yet shalt •ate of this bread,
And can we think our Adversaries to be well in their wits, that would wrest from the Laity, the Cup of the Lord, against so fair a Record as this? As oft as yet shalt •ate of this bred,
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and drinke of this Cuppe, & c? (Thus Saint Paul writing to the Church of Corinth, consisting of Laickes as well as (Ecclesiastickes:) also, from the Cleargy they would wrest marriage, against this Record, Marriage is honorable in all, (in all persons, not in all things onely, as it appeareth by the An•uhesis, Adulterers and Fornicators, he doth not say, Adulteries and Fornications.) And againe, To auoide fornication, let euery man haue his wife,
and drink of this Cup, & c? (Thus Saint Paul writing to the Church of Corinth, consisting of Laics as well as (Ecclesiastics:) also, from the Clergy they would wrest marriage, against this Record, Marriage is honourable in all, (in all Persons, not in all things only, as it appears by the An•uhesis, Adulterers and Fornicators, he does not say, Adulteries and Fornications.) And again, To avoid fornication, let every man have his wife,
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and euery woman her husband, (if Ministers be men, then they may be married.) So further, from the vn•earne• they would wrest the vse of the Scriptures, they will not suffer them to vse them in their mother-tongue,
and every woman her husband, (if Ministers be men, then they may be married.) So further, from the vn•earne• they would wrest the use of the Scriptures, they will not suffer them to use them in their Mother-tongue,
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When a•l Israel shalt come to appeare before the Lord thy God, &c. thou shalt read this Law before all Israel, that they may heare it, &c. He was to read the Law, therefore it was written;
When a•l Israel shalt come to appear before the Lord thy God, etc. thou shalt read this Law before all Israel, that they may hear it, etc. He was to read the Law, Therefore it was written;
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But now for•ou• Aduersaries, (i• ye hap to conferre with them, or shall haue a desire to looke into their bookes,) you shall find, that the claim• that they make by the Scriptures, (for any thing of moment in Controuersie betweene them and vs, either touching the head of the Church,
But now for•ou• Adversaries, (i• you hap to confer with them, or shall have a desire to look into their books,) you shall find, that the claim• that they make by the Scriptures, (for any thing of moment in Controversy between them and us, either touching the head of the Church,
yea and to symbolize with those Heretickes, whom Ticonius (allowed by Augustine for this speech) noteth thus to speake, Quod volumus sanctum est, that It is holy,
yea and to symbolise with those Heretics, whom Ticonius (allowed by Augustine for this speech) notes thus to speak, Quod volumus sanctum est, that It is holy,
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To sticke vnto the Scriptures which containe ( Lat. are) a certaine and an vndoubted truth, that is, to build ones house vpon a strong and firme Rocke; Thus he:
To stick unto the Scriptures which contain (Lat. Are) a certain and an undoubted truth, that is, to built ones house upon a strong and firm Rock; Thus he:
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whereby •e •heweth that they that build their faith vpon any other foundation (as namely, vpon Tradition,) they build it but vpon sand, which will not abide the least blast oftentation,
whereby •e •heweth that they that built their faith upon any other Foundation (as namely, upon Tradition,) they built it but upon sand, which will not abide the least blast ostentation,
and the casting out of Deuils, &c. were yet to be seene in many, by the testimonies of Iustine Martyr, Irenaeus, Tertullian, &c. if this were done, (say I) when the Church was yet a Virgin as it were (by the iudgement of Polycrates in Eusebius, ) what can we looke for in the latter perillous times, when she had abandoned her selfe to Spirituall fornication? (I meane not onely to superstition,
and the casting out of Devils, etc. were yet to be seen in many, by the testimonies of Justin Martyr, Irnaeus, Tertullian, etc. if this were done, (say I) when the Church was yet a Virgae as it were (by the judgement of Polycrates in Eusebius,) what can we look for in the latter perilous times, when she had abandoned her self to Spiritual fornication? (I mean not only to Superstition,
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and cause•h his speech to grow (Sermo crescit) in describing the Sonne of God by his estate, by his Acts, by his Nature, Person, &c. He hath taught vs, saith the Apostle, by his Sonne;
and cause•h his speech to grow (Sermon crescit) in describing the Son of God by his estate, by his Acts, by his Nature, Person, etc. He hath taught us, Says the Apostle, by his Son;
and from thence to reach-out his hand to helpe vs and supply vs. And what can be spoken more fully, more richly, more comfortably? Christ called the two sonnes of Zebedee, sonnes of Thunder.
and from thence to reach-out his hand to help us and supply us And what can be spoken more Fully, more richly, more comfortably? christ called the two Sons of Zebedee, Sons of Thunder.
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that is, O sense of a man of God, drawne out of the very fountaine of the grace of God! Hierome calleth Hilary, a Rhodan, that is, a most swift riuer of Eloquence.
that is, Oh sense of a man of God, drawn out of the very fountain of the grace of God! Jerome calls Hilary, a Rhodan, that is, a most swift river of Eloquence.
I cannot tell what I may call this third verse else, but a very depth of mysteries, a fountaine of Water of life, that can hardly be sounded to the bottome.
I cannot tell what I may call this third verse Else, but a very depth of Mysteres, a fountain of Water of life, that can hardly be sounded to the bottom.
it describeth also the true branch, (you know, Christ is called so by the Prophet Zechary, ) so expressely, that fewe places of the Scripture may be compared with i•;
it Describeth also the true branch, (you know, christ is called so by the Prophet Zechariah,) so expressly, that few places of the Scripture may be compared with i•;
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Lastly, it sheweth the path of life, namely, wherein our true Life consisteth, to wit, in the Sacrifice and bloody Offering o• Iesus Christ, which purgeth vs from all our sinnes.
Lastly, it shows the path of life, namely, wherein our true Life Consisteth, to wit, in the Sacrifice and bloody Offering o• Iesus christ, which Purgeth us from all our Sins.
The former vrge, Christ is made heire of all things, therefore faithfull Christians onely, (they meane specially such as be of their stampe,) haue interest in the things of this world, all others are but vsurpers, and therefore may lawfully be stript of them.
The former urge, christ is made heir of all things, Therefore faithful Christians only, (they mean specially such as be of their stamp,) have Interest in the things of this world, all Others Are but usurper's, and Therefore may lawfully be stripped of them.
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Now, whereas they would make their claime by " Christ, Christ was heire of all things, therefore they rightly beleeuing in Christ, are the onely true heires, and owners.
Now, whereas they would make their claim by " christ, christ was heir of all things, Therefore they rightly believing in christ, Are the only true Heirs, and owners.
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and consequently their Successors:) to build and not to destroy, (and how then can they take vpon them to destroy, or demolish?) And the Law saith, that benefits from the Crowne are strictae, nay, strictissimae interpretationis, because in such grants,
and consequently their Successors:) to built and not to destroy, (and how then can they take upon them to destroy, or demolish?) And the Law Says, that benefits from the Crown Are strictae, nay, strictissimae interpretationis, Because in such grants,
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I grant, they doe pretend Texts for their claime, as for example, All Power is giuen to me both in heauen and earth, Mathew 28. Also The Nation and Kingdome, that will not seru• thee, shall perish,
I grant, they do pretend Texts for their claim, as for Exampl, All Power is given to me both in heaven and earth, Matthew 28. Also The nation and Kingdom, that will not seru• thee, shall perish,
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& that his doctrine should be held irrefragable, & his Commandements for little lesse than Diuine? Truly no more then that reason of Peter Pinak Archbishop of Lions, out of the sixt of Mathew, was sound, The Lilies of the field neither labour nor spinne,
& that his Doctrine should be held irrefragable, & his commandments for little less than Divine? Truly no more then that reason of Peter Pinak Archbishop of Lions, out of the sixt of Matthew, was found, The Lilies of the field neither labour nor spin,
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Or lastly, (for there must be an end of fooleries,) because God saith in the Psalme, Thou hast put all things vnder his feet, all sheepe, and Oxen, &c. the fowles of the ayre, the fish of the Sea :
Or lastly, (for there must be an end of fooleries,) Because God Says in the Psalm, Thou hast put all things under his feet, all sheep, and Oxen, etc. the fowls of the air, the Fish of the Sea:
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Therefore he of Rome must weare a Triple Crowne, one part in respect of his Dominion ouer Angels, signified by the fowles of the ayre, the second in respect of his Dominion ouer earthly creatures,
Therefore he of Room must wear a Triple Crown, one part in respect of his Dominion over Angels, signified by the fowls of the air, the second in respect of his Dominion over earthly creatures,
yea Princes, signified by Sheepe and Oxen, (a very honest resemblance,) the third in respect of his Dominion ouer Purgatory, which he may exhaust and cleane rid by his Bulls,
yea Princes, signified by Sheep and Oxen, (a very honest resemblance,) the third in respect of his Dominion over Purgatory, which he may exhaust and clean rid by his Bulls,
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And Saint Paul, By him, (the Sonne of God,) w•re all things created, which are in heauen and which are in earth, things visible and inuisible ▪ &c. And Hebrewes 1. verse 10. Vnto the Sonne he saith, O God, thy Throne is for euer, and euer, and thou (Lord) in the beginning hast established the ea•th,
And Saint Paul, By him, (the Son of God,) w•re all things created, which Are in heaven and which Are in earth, things visible and invisible ▪ etc. And Hebrews 1. verse 10. Unto the Son he Says, Oh God, thy Throne is for ever, and ever, and thou (Lord) in the beginning hast established the ea•th,
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So it is impossible for any creature, be he man or Angell, to forme any materiall thing otherwise than ex praeiacente materia. Therefore the Prophet Ieremy giueth it for a rule,
So it is impossible for any creature, be he man or Angel, to Form any material thing otherwise than ex praeiacente materia. Therefore the Prophet Ieremy gives it for a Rule,
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at least if the Iewes should forget their Hebrew tongue, yet they should not forget this Chaldee lesson, Elahaija di shemija veark• la ignabadu •ebaddu me argna vmin techosh shemaija elleh, that is, The gods that haue not made the heauens and the earth, (euen) they shall perish from the earth, and from vnder these heauens.
At least if the Iewes should forget their Hebrew tongue, yet they should not forget this Chaldee Lesson, Elahaija Die shemija veark• la ignabadu •ebaddu me argna vmin techosh shemaija Elleh, that is, The God's that have not made the heavens and the earth, (even) they shall perish from the earth, and from under these heavens.
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and make them that are learned already, more learned, as the Hebrew word Cheleà in the old Testament, that signifieth properly the lasting of the world, is sometimes there taken for the fabricke of the world,
and make them that Are learned already, more learned, as the Hebrew word Cheleà in the old Testament, that signifies properly the lasting of the world, is sometime there taken for the fabric of the world,
then we must serue him in holinesse and righteousnesse, as it is written, We are his workemanship created, (Gr. formed NONLATINALPHABET,) in Christ Iesus vnto good workes, which God hath prepared, that wee should walke in them;
then we must serve him in holiness and righteousness, as it is written, We Are his workmanship created, (Great formed,) in christ Iesus unto good works, which God hath prepared, that we should walk in them;
we must not be euery one a wolfe to his neighbour, according to the Prouerb, Homo homini Lupus, but euery one (as it were) a God vnto him, (Homo homini Deus,) forasmuch as God hath made all of one blood to dwell vpon the face of the earth:
we must not be every one a wolf to his neighbour, according to the Proverb, Homo Homini Lupus, but every one (as it were) a God unto him, (Homo Homini Deus,) forasmuch as God hath made all of one blood to dwell upon the face of the earth:
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why doe we transgresse euery one against his Brother, & c? This much, and a great deale more, we are to learne hereby, that the Son of God is our maker.
why do we transgress every one against his Brother, & c? This much, and a great deal more, we Are to Learn hereby, that the Son of God is our maker.
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and the expresse Image of his Person, &c. ] The Iesuits that write the life of their Founder Ignatius Loiola, report, that Christ, forsooth, appeared to him at the Eleuation,
and the express Image of his Person, etc. ] The Iesuits that write the life of their Founder Ignatius Loiola, report, that christ, forsooth, appeared to him At the Elevation,
than they beleeue their Saint Thomas of Aquine, telling them, that the Crucifixe commended him in these words, Bene scripsisti de me Thoma, Thomas thou hast written well of me:
than they believe their Saint Thomas of Aquinas, telling them, that the Crucifix commended him in these words, Bene scripsisti de me Thomas, Thomas thou hast written well of me:
was it not enough for them to be grieuous to men, but they must grieue our God also, Esay 7.13? was it not enough for them to beguile the people with lying vanities, but they must abuse them also with lying miracles or apparitions? saying with the lying old Prophet, 1 Kings 13. An Angell spake vnto me in the word of the Lord, when there was no such matter,
was it not enough for them to be grievous to men, but they must grieve our God also, Isaiah 7.13? was it not enough for them to beguile the people with lying vanities, but they must abuse them also with lying Miracles or apparitions? saying with the lying old Prophet, 1 Kings 13. an Angel spoke unto me in the word of the Lord, when there was no such matter,
neither doth he like, that one should make a lye for his sake, Iob 13. Neither that his truth should abound to his glory by any mans lye, Rom. 3. This one part of my Text, doth more clearely open the truth,
neither does he like, that one should make a lie for his sake, Job 13. Neither that his truth should abound to his glory by any men lie, Rom. 3. This one part of my Text, does more clearly open the truth,
and may more soundly settle our consciences, than a thousand Legend-tales. The Apostle saith, that C•rist is NONLATINALPHABET, that is, the brightnes of his glory.
and may more soundly settle our Consciences, than a thousand Legend-tales. The Apostle Says, that C•rist is, that is, the brightness of his glory.
but the word NONLATINALPHABET, signifieth somewhat more than brightnesse, euen such a bright thing, as hath a lustre cast vpon it from some other thing.
but the word, signifies somewhat more than brightness, even such a bright thing, as hath a lustre cast upon it from Some other thing.
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For as NONLATINALPHABET, doth not signifie the act or quality of singing, but a song (the song it selfe,) and NONLATINALPHABET, doth not signifie the act or quality of imagining,
For as, does not signify the act or quality of singing, but a song (the song it self,) and, does not signify the act or quality of imagining,
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So then now you see what a fit word the Apostle made choice of, euen such an one as then, which none could haue beene deuised, by many yeeres study, more pregnant to expresse the euerlasting generation of the Sonne of God.
So then now you see what a fit word the Apostle made choice of, even such an one as then, which none could have been devised, by many Years study, more pregnant to express the everlasting generation of the Son of God.
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For this cause he is called by Saint Luke, NONLATINALPHABET, that is, Day-spring or Sunne-rising, yea, he is called so by Philo the Iew, in his booke of the c•nfusion of tongues, NONLATINALPHABET, that is, The Father of the world, ( Gr. the Father of things that be,) made his Sonne to spring forth or arise,
For this cause he is called by Saint Lycia,, that is, Dayspring or Sunrising, yea, he is called so by Philo the Iew, in his book of the c•nfusion of tongues,, that is, The Father of the world, (Great the Father of things that be,) made his Son to spring forth or arise,
For though Hierome doth reckon him among Ecclesiasticke writers, yet we doe not finde that he ioyned himselfe to the Church of God or turned Christian;
For though Jerome does reckon him among Ecclesiastic writers, yet we do not find that he joined himself to the Church of God or turned Christian;
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So saith Prosper Aquitanicus, (that worthy Scholler of that excellent Master Augustine,) Cum Pater in Ve•bo sit semper & in Patre Verbum, Sitque i••m Verbi spiritus atque Patris:
So Says Prosper Aquitanian, (that worthy Scholar of that excellent Master Augustine,) Cum Pater in Ve•bo sit semper & in Patre Verbum, Sitque i••m Verbi spiritus atque Patris:
thou must in such, O learned faith, (he meaneth a man that hath a learned faith,) be farre from doubting of the three Persons, that thou doe conf•sse one God.
thou must in such, Oh learned faith, (he means a man that hath a learned faith,) be Far from doubting of the three Persons, that thou do conf•sse one God.
before them both Iustine Martyr, (or a learned ancient man bearing his n•me,) in the best times, NONLATINALPHABET, that is, The Sonne being a light, shone forth out of light by way of generation:
before them both Justin Martyr, (or a learned ancient man bearing his n•me,) in the best times,, that is, The Son being a Light, shone forth out of Light by Way of generation:
So Mathew of Vandome, though he liued in a very corrupt age, yet (that you may acknowledge it to be true which the Apostles affirme, Acts 14. Euen that, that is verified of the later times of darkenesse, that they testified of the former darke times, to wit, That God left not himselfe without witnesse, ) he writeth most soundly in this argument, Et Pater & natus, sic Spiritus est Deus vnus, Non plures, tres sunt, non tria, tres & idem, that is, Both the Father,
So Matthew of Vandom, though he lived in a very corrupt age, yet (that you may acknowledge it to be true which the Apostles affirm, Acts 14. Eve that, that is verified of the later times of darkness, that they testified of the former dark times, to wit, That God left not himself without witness,) he Writeth most soundly in this argument, Et Pater & Born, sic Spiritus est Deus vnus, Non plures, tres sunt, non tria, tres & idem, that is, Both the Father,
But now if you aske with Nicodemus, How may these things be? Iohn 3. How can God haue a Sonne? how can he that is a Sonne, be God? I answere, that this is a secret that the very Angels,
But now if you ask with Nicodemus, How may these things be? John 3. How can God have a Son? how can he that is a Son, be God? I answer, that this is a secret that the very Angels,
The Sonne knoweth who was generated ▪ that which is aboue this, is hidden by clouds, which it is a hard thing for thy dull sight to pierce thorow; Thus Nazianzen, godlily, modestly, wisely.
The Son Knoweth who was generated ▪ that which is above this, is hidden by Clouds, which it is a hard thing for thy dull sighed to pierce thorough; Thus Nazianzen, godlily, modestly, wisely.
Thus much we are to beleeue, and God forbid that we should liue longer than we doe beleeue it, that our Lord and Sauiour Iesus Christ •s the Sonne of God, and therefore God.
Thus much we Are to believe, and God forbid that we should live longer than we do believe it, that our Lord and Saviour Iesus christ •s the Son of God, and Therefore God.
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as Saint Iohn calleth him, 1 Iohn 5. Euen God blessed for euer, as Saint Paul calleth him, Rom. 9. This also you are to vnderstand, that in this generation nothing corrupt, o• carnall,
as Saint John calls him, 1 John 5. Eve God blessed for ever, as Saint Paul calls him, Rom. 9. This also you Are to understand, that in this generation nothing corrupt, o• carnal,
The same may be further considered of by the adiunct or property that followes, namely, that he is called the Character of his Person, that is, the stampe, print, and forme of him.
The same may be further considered of by the adjunct or property that follows, namely, that he is called the Character of his Person, that is, the stamp, print, and Form of him.
Would you see the image of a mans minde? his speech doth declare •t, that his character (index est enim sermo,) saith one, NONLATINALPHABET, saith another.) So, would you see the Image of God the Father? looke vpon the Sonne, in him you may see him, he is his Character;
Would you see the image of a men mind? his speech does declare •t, that his character (index est enim sermon,) Says one,, Says Another.) So, would you see the Image of God the Father? look upon the Son, in him you may see him, he is his Character;
& it sufficeth, Iesus answered and said, Philip, he that hath seene me, hath seene the Father, &c. Thus it is, No man hath seene God at any time, the onely begotten Sonne of God which is in the bosome of the Father, hee hath declared him.
& it Suffices, Iesus answered and said, Philip, he that hath seen me, hath seen the Father, etc. Thus it is, No man hath seen God At any time, the only begotten Son of God which is in the bosom of the Father, he hath declared him.
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By this meanes it is come to passe, that he said well, that said, ( Irenaeus reporteth it to be the saying of some ancient Father, Bene qui dixit ipsum immensum Patrem in filio mensuratum, that is, The Father which is immense (or that cannot be measured,) is measured in his Sonne.
By this means it is come to pass, that he said well, that said, (Irnaeus Reporteth it to be the saying of Some ancient Father, Bene qui dixit ipsum immensum Patrem in filio mensuratum, that is, The Father which is immense (or that cannot be measured,) is measured in his Son.
For he is not man alone, nor God alone, but NONLATINALPHABET, Man-God, God-man, in whom are hid all the Treasures of wisedome and knowledge, nay, in whom dwelleth the fulnesse of the God-head bodily, that is, really, truely, substantially:
For he is not man alone, nor God alone, but, Man-God, God-man, in whom Are hid all the Treasures of Wisdom and knowledge, nay, in whom dwells the fullness of the Godhead bodily, that is, really, truly, substantially:
Scrutari hoc temeritas est, credere pietas est, nosse vita est, & vita aeterna, that is, To search this (too curiously) is rashnesse, to beleeue it is godlinesse, to know it is life, and life euerlasting.
Scrutinize hoc temeritas est, Believe pietas est, nosse vita est, & vita aeterna, that is, To search this (too curiously) is rashness, to believe it is godliness, to know it is life, and life everlasting.
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Christ then is the Image of God, begotten of his Father, that is, hauing that whereby he is a Son communicated vnto him by the Father before all worlds,
christ then is the Image of God, begotten of his Father, that is, having that whereby he is a Son communicated unto him by the Father before all world's,
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And indeed if our Sauiour Christ had not bin both God and man, he had not bin a fit Mediator, I meane, he had not beene a fit Person to reconcile man and God together;
And indeed if our Saviour christ had not been both God and man, he had not been a fit Mediator, I mean, he had not been a fit Person to reconcile man and God together;
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but the time being past, I cannot stay longer vpon that point, and for that that remaineth of my Text, I thinke it better to leaue it vnhandled, than to handle it insufficiently;
but the time being passed, I cannot stay longer upon that point, and for that that remains of my Text, I think it better to leave it unhandled, than to handle it insufficiently;
A SERMON VPON THE TVVENTIETH OF THE PROVERBS. THE TVVELFTH SERMON. PROVERBS 20. verse 8. A King sitting in the Throne (or Seate) of Iudgement, scattereth away (or fanneth) away all euill with his eyes.
A SERMON UPON THE TWENTIETH OF THE PROVERBS. THE TWELFTH SERMON. PROVERBS 20. verse 8. A King sitting in the Throne (or Seat) of Judgement, Scattereth away (or fanneth) away all evil with his eyes.
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For the first, Glorious things are spoken of thee, thou Citie of God, it is said of Ierusalem, Ps. 87. And so, Glorious things are spoken of Kings, in the Booke of God, we may say:
For the First, Glorious things Are spoken of thee, thou city of God, it is said of Ierusalem, Ps. 87. And so, Glorious things Are spoken of Kings, in the Book of God, we may say:
for their care, Shepheards, for their louingnesse, Nursing-fathers, for their bounty and liberality, Franke-giuers, Benefactors, (Nedibim, NONLATINALPHABET,) for their authority, Leaders,
for their care, Shepherds, for their lovingness, Nursing fathers, for their bounty and liberality, Frank-givers, Benefactors, (Nedibim,,) for their Authority, Leaders,
euen Zeno, in Clem. Alexandrinus. Finally, Sauiours they haue b•ene called, and by such as would not be counted flatterer•, Flamminius Soter, Antiochus Soter, &c. Now these Titles of high renowne and honour, haue beene giuen to Ki•gs,
even Zeno, in Clem. Alexandrian. Finally, Saviour's they have b•ene called, and by such as would not be counted flatterer•, Flamminius Soter, Antiochus Soter, etc. Now these Titles of high renown and honour, have been given to Ki•gs,
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as either the King of Babel doth, Esay 14. I will ascend into heauen, I will exalt my Throne aboue the starres of God, &c. Or as the King of Persia doth in Marcellinus, Sapor Rex Regum, particeps siderum, frater Solis & Lunae, &c. that is, Sapor King of Kings, companion to the starres, brother to the Sunne and to the Moone, &c. these were words of men of corrupt minds,
as either the King of Babel does, Isaiah 14. I will ascend into heaven, I will exalt my Throne above the Stars of God, etc. Or as the King of Persiam does in Marcellinus, Sapor Rex Regum, particeps siderum, frater Solis & Lunae, etc. that is, Sapor King of Kings, Companion to the Stars, brother to the Sun and to the Moon, etc. these were words of men of corrupt minds,
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Seemeth it a light thing to be sonne in Law to the King? A light thing, answered Dauid, vnto those that motioned him a match in King Sauls house ▪ and so a Preacher may say, Seemeth it a small thing to speake of Kings matters in the Kings Court,
Seems it a Light thing to be son in Law to the King? A Light thing, answered David, unto those that motioned him a match in King Saul's house ▪ and so a Preacher may say, Seems it a small thing to speak of Kings matters in the Kings Court,
and not be confounded? Why, the men of Beth•hemesh for daring to looke once in the Arke, were destroyed with a great destruction, 1 Sam. Yea, Vzzah, for seeking to stay the Arke when it tottered, was smitten that he dyed, 2 Sam. Yea, Theopompus and Theodectes, for aduenturing to write of holy matters contained in the holy Scriptures, with an vnhallowed pen, lost their wits and sight for their labours,
and not be confounded? Why, the men of Beth•hemesh for daring to look once in the Ark, were destroyed with a great destruction, 1 Sam. Yea, Uzzah, for seeking to stay the Ark when it tottered, was smitten that he died, 2 Sam. Yea, Theopompus and Theodectes, for adventuring to write of holy matters contained in the holy Scriptures, with an unhallowed pen, lost their wits and sighed for their labours,
neither was it restored vnto them, vntill they recanted their presumption, witnesse Iosephus, vpon the report of Demetrius Phalareus. NONLATINALPHABET, &c. euen to speake true things of God, is (many times) very dangerous, saith Epiphanius out of Origen. Gods matters,
neither was it restored unto them, until they recanted their presumption, witness Iosephus, upon the report of Demetrius Phalareus., etc. even to speak true things of God, is (many times) very dangerous, Says Epiphanius out of Origen. God's matters,
and Princes matters be not the same, I grant, yet are they very like, and as God will not hold them guiltlesse that breake their bounds, approach too neere to the mount of his secrets:
and Princes matters be not the same, I grant, yet Are they very like, and as God will not hold them guiltless that break their bounds, approach too near to the mount of his secrets:
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and Mephibosheth told Dauid: He can speake of trees, from the Cedar tree that groweth in Libanon, to the Hyssop, that springeth out of the wall, 1 Kings 4. I meane, hee is skilfull and expert in all Arts, in all Sciences, in all Faculties;
and Mephibosheth told David: He can speak of trees, from the Cedar tree that grows in Lebanon, to the Hyssop, that springs out of the wall, 1 Kings 4. I mean, he is skilful and expert in all Arts, in all Sciences, in all Faculties;
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euen from concupiscence that entreth with vs into the world, vnto Purgatory, that is made the end of all flesh, or most flesh, NONLATINALPHABET, said one.
even from concupiscence that entereth with us into the world, unto Purgatory, that is made the end of all Flesh, or most Flesh,, said one.
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but if we will make an equall match for him, (saith he) we need to ioyne the worth of two together, the smooth (sweet) stile of Lactantius, and the Scripture-learning of Hierome. To this effect Erasmus in imitation of him,
but if we will make an equal match for him, (Says he) we need to join the worth of two together, the smooth (sweet) style of Lactantius, and the Scripture-learning of Jerome. To this Effect Erasmus in imitation of him,
as I thinke, (a worthy moderne writer saith the like of S•aliger, the father) that to paralell him aright and not to doe him wrong, we had need to ioyne the worth of two together,
as I think, (a worthy modern writer Says the like of S•aliger, the father) that to parallel him aright and not to do him wrong, we had need to join the worth of two together,
namely, the wit of Xenophon, and the valour of Masinissa. And euen so, if we will counterpoize the sufficiency of his Maiestie for matter of learning and knowledge, we must take the worth of a great many of Princes, to wit the Poeticall veine of such a one,
namely, the wit of Xenophon, and the valour of Masinissa. And even so, if we will counterpoise the sufficiency of his Majesty for matter of learning and knowledge, we must take the worth of a great many of Princes, to wit the Poetical vein of such a one,
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But now for our duty, (which I said was a second reason, why such excellent titles were giuen vnto Kings,) the same we might be put in mind of, by all the seuerall appellations of Kings, which I reckoned vp,
But now for our duty, (which I said was a second reason, why such excellent titles were given unto Kings,) the same we might be put in mind of, by all the several appellations of Kings, which I reckoned up,
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If Kings be Shep-heards, then we that are subiects are sheepe, then we had need to haue two properties (at the least,) of sheep, the one mentioned in the 10. of Iohn, the other in the 53. of Isay. In the 10. of Iohn, it is said, that the sheep doe follow their Sheep-heard, for they know his voyce,
If Kings be Shepherds, then we that Are Subjects Are sheep, then we had need to have two properties (At the least,) of sheep, the one mentioned in the 10. of John, the other in the 53. of Saiah In the 10. of John, it is said, that the sheep do follow their Shepherd, for they know his voice,
There is a stranger of Rome, no lesse to be shunned, than the strange woman, the same naughty-packe mentioned in Prouerb Cap. 2. and Cap. 7. who with great craft causeth simple-ones to yeeld, and with her flattering lippes she enticeth them,
There is a stranger of Room, no less to be shunned, than the strange woman, the same naughty-pack mentioned in Proverb Cap. 2. and Cap. 7. who with great craft Causes simple-ones to yield, and with her flattering lips she entices them,
saith Bernard ) and though he counterfeit the voyce of the Sheepe-heard, yet he is but an Hyaena, and would tole men out of their houses to deuoure them.
Says Bernard) and though he counterfeit the voice of the Shepherd, yet he is but an Hyaena, and would tole men out of their houses to devour them.
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He of Babel, He of Rome (Rome is called second Babel, Babel first Rome by Augustine, ) howsoeuer he counteth himselfe Vicar, at the least, to the Angell of the great Counsell,
He of Babel, He of Room (Room is called second Babel, Babel First Room by Augustine,) howsoever he counteth himself Vicar, At the least, to the Angel of the great Counsel,
and putteth his right foot on the Sea, and his left on the earth, (like the mighty Angell, Reuel. 10.) As though all power were giuen vnto him, both in heauen and in earth;
and putteth his right foot on the Sea, and his left on the earth, (like the mighty Angel, Revel. 10.) As though all power were given unto him, both in heaven and in earth;
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yet he is but an Angell of the bottomles pit, ( Reu. 9.) & the very Abaddon, son of perdition, destroying, and appointed to destruction. Behold, I haue warned you.
yet he is but an Angel of the bottomless pit, (Reu. 9.) & the very Abaddon, son of perdition, destroying, and appointed to destruction. Behold, I have warned you.
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As Augustus also, when he heard of the ouerthrow giuen vnto his Forces in Germany, vnder the vnhappy conduct of Varu•, he ranne his head against a dore, saying, Redde Vare Legiones: Hast thou lost my Legions, Varus, so many thousands of my men, euery one being as deare vnto me as a childe? woeworth thee Varus, that euer thou wert borne, vnhappy I that I committed such a charge vnto thee.
As Augustus also, when he herd of the overthrow given unto his Forces in Germany, under the unhappy conduct of Varu•, he ran his head against a door, saying, Red Vare legiones: Hast thou lost my Legions, Varus, so many thousands of my men, every one being as deer unto me as a child? woeworth thee Varus, that ever thou Wertenberg born, unhappy I that I committed such a charge unto thee.
And doth not this commiseration and passionate spirit deserue the fleece? What speake I of the whole fleece? a piece of the fleece, a locke in comparison? Marcellinus writeth thus of the Egyptians, Erubescit apud Egyptios, siquis non inficiando tributa, plurimas in Corpore vibices ostendat, that is, the Egyptians hold it for a marke of degenerousnesse,
And does not this commiseration and passionate Spirit deserve the fleece? What speak I of the Whole fleece? a piece of the fleece, a lock in comparison? Marcellinus Writeth thus of the egyptians, Erubescit apud Egyptios, siquis non inficiando Tributa, plurimas in Corpore vibices ostendat, that is, the egyptians hold it for a mark of degenerousnesse,
In the 2. of Sam. the 19. When the men of Israel had bethought themselues, how vnrespectiue they had beene towards their King, their good King Dauid, they bled inwardly,
In the 2. of Sam. the 19. When the men of Israel had bethought themselves, how unrespective they had been towards their King, their good King David, they bled inwardly,
And so who can tell, whether this toughnesse, which hapned, not to all Israel, but in part, will not redound to the greater aduantage of the King, and the greater honour of the Realme;
And so who can tell, whither this toughness, which happened, not to all Israel, but in part, will not redound to the greater advantage of the King, and the greater honour of the Realm;
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and a seruant his Lord, saith the Prophet Malachi, and besides, it is not scripta, but nata Lex. If then the King be a Father, where is his honour? if Lord, where is his feare? this may be demanded and challenged by him and for him.
and a servant his Lord, Says the Prophet Malachi, and beside, it is not Scripta, but Nata Lex. If then the King be a Father, where is his honour? if Lord, where is his Fear? this may be demanded and challenged by him and for him.
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Now by honour, I vnderstand not so much that which is outward in words, and in gesture, words full of all reuerence, gesture full of all submissiuenesse, bowing of the knee, bending of the body, &c. (Albeit a man cannot stoope too low to Maiesty,
Now by honour, I understand not so much that which is outward in words, and in gesture, words full of all Reverence, gesture full of all submissiveness, bowing of the knee, bending of the body, etc. (Albeit a man cannot stoop too low to Majesty,
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for in whom all authority is founded, as it were originally, and to whom it is reduced reciprocally, to him no honour, (ciuill honour,) may seeme to be giuen superfluously:) But that honour specially, which Saint Paul vnderstandeth when he saith, Honour Widdowes, that is, doe for them:
for in whom all Authority is founded, as it were originally, and to whom it is reduced reciprocally, to him no honour, (civil honour,) may seem to be given superfluously:) But that honour specially, which Saint Paul understandeth when he Says, Honour Widow's, that is, do for them:
and which is to be vnderstood of the commandement, Honour thy Father, and thy Mother, that is to say, doe for them, by the interpretation of Christ himselfe, Marke 7. I grant it is said, 2 Cor. 12. Children ought not to lay vp for the parents, but parents for the children.
and which is to be understood of the Commandment, Honour thy Father, and thy Mother, that is to say, do for them, by the Interpretation of christ himself, Mark 7. I grant it is said, 2 Cor. 12. Children ought not to lay up for the Parents, but Parents for the children.
But I answere, that there the Apostle doth argue Ex abundanti, and rather sheweth what affectionate parents doe binde themselues vnto voluntarily, (making their affection a Law to themselues;) than what may be required of them of duty,
But I answer, that there the Apostle does argue Ex abundanti, and rather shows what affectionate Parents do bind themselves unto voluntarily, (making their affection a Law to themselves;) than what may be required of them of duty,
so euery naturall child will Fraudare genium, pinch his owne belly, yea, and the bellies of his children too, rather than he will not yeeld supply vnto his father.
so every natural child will Fraudare genium, pinch his own belly, yea, and the bellies of his children too, rather than he will not yield supply unto his father.
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for many dayes together, that she might bring her brests full of milke to her father to suckle him, which otherwise should haue beene starued to death;
for many days together, that she might bring her breasts full of milk to her father to suckle him, which otherwise should have been starved to death;
but he that was first honoured with that title, he was truely honourable,) of another, that was called Pater pauperum, of another that was called Pater Reipublicae, of another that was called Pater literarum, that is, a Father of learning, ( Francis the first of France, was so called.) Thus these Princes were dignified with seuerall titles for their seuerall vertues;
but he that was First honoured with that title, he was truly honourable,) of Another, that was called Pater Pauperum, of Another that was called Pater Reipublicae, of Another that was called Pater Literarum, that is, a Father of learning, (Francis the First of France, was so called.) Thus these Princes were dignified with several titles for their several Virtues;
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so if the Exchequer doe stroute, and be stuft with siluer and gold, all parts of the Realme besides will be impouerished, and as it were, hunger-starued.
so if the Exchequer do strut, and be stuffed with silver and gold, all parts of the Realm beside will be impoverished, and as it were, Hunger-starved.
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Thus Traian. Now say I, Howsoeuer this comparison hath beene applauded vnto, (neither doe I thinke it simply to be condemned, specially for some States,
Thus Trajan. Now say I, Howsoever this comparison hath been applauded unto, (neither do I think it simply to be condemned, specially for Some States,
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and the Liuer continually sucking from the Messaraikes, and the Capillar or small veines (dispersed ouer the body) sucking from the Liuer, there must needes ensue first, a hungrynesse,
and the Liver continually sucking from the Messaraikes, and the Capillary or small Veins (dispersed over the body) sucking from the Liver, there must needs ensue First, a hungrynesse,
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Philopemen was a great Souldier, (Schollers know out of Liuie and Plutarke, ) yet because he was bare for money, he was gibed at by his Aemulus, that he wanted a belly, (he had a head and legges,
Philopemen was a great Soldier, (Scholars know out of Alive and Plutarch,) yet Because he was bore for money, he was gibed At by his Aemulus, that he wanted a belly, (he had a head and legs,
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and besides, himselfe was not the best husband, but very profuse, (if Guicciardines taxation be iust,) hee vndertooke many things and brought little to effect, whereby he greatly eclipsed his glory.
and beside, himself was not the best husband, but very profuse, (if Guicciardines taxation be just,) he undertook many things and brought little to Effect, whereby he greatly eclipsed his glory.
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The Hebrewes haue a Prouerb Hacceseph iagnanch •th haccol, that is, Siluer answereth all things, yea, and maketh all things to hold correspondency with it;
The Hebrews have a Proverb Hacceseph iagnanch •th haccol, that is, Silver Answers all things, yea, and makes all things to hold correspondency with it;
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This made Aurelian the Emperour his Councell to tell him, that if he would beare himselfe worthily and according to his estate, he must be furnished with two things, with gold and with iron, with gold, to reward his faithfull-ones,
This made Aurelian the Emperor his Council to tell him, that if he would bear himself worthily and according to his estate, he must be furnished with two things, with gold and with iron, with gold, to reward his faithful-ones,
and neere-ones, and with iron, to beate downe his owne and his Countries enemies. Both those are necessary, very necessary, and it is hard to say, whether more.
and near-ones, and with iron, to beat down his own and his Countries enemies. Both those Are necessary, very necessary, and it is hard to say, whither more.
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And as Calebs daughter is commended for her good huswifery, in that she would not suffer her husband to be content with the fields allotted vnto him,
And as Calebs daughter is commended for her good housewifery, in that she would not suffer her husband to be content with the fields allotted unto him,
nor otherwise dryed vp, if we meane either to win or to saue, we must be willing, most willing to furnish the State with store of treasure before-hand, that there be •o want when time requireth ▪ I confesse, that Eusebius reporteth of Constantius Chlorus, that he should say, that he cared not to haue treasure in his owne coffers, all the while his friends (his louing subiects) had money in their coffers or purses,
nor otherwise dried up, if we mean either to win or to save, we must be willing, most willing to furnish the State with store of treasure beforehand, that there be •o want when time requires ▪ I confess, that Eusebius Reporteth of Constantius Chlorus, that he should say, that he cared not to have treasure in his own coffers, all the while his Friends (his loving Subjects) had money in their coffers or purses,
and that euen Constantius himselfe did find, for he was faine to detaine with him the Embassadours of Dioclesian (to whom he vttered that confident speech) for a good time,
and that even Constantius himself did find, for he was feign to detain with him the ambassadors of Diocletian (to whom he uttered that confident speech) for a good time,
before he could amasse that together that was worth the shewing, as is to be seene in the same Eusebius. So it is, Quod à multis fit, negligenter fit ;
before he could amass that together that was worth the showing, as is to be seen in the same Eusebius. So it is, Quod à multis fit, Negligently fit;
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Now by this staggering and looking one vpon another, (as Iacobs sonnes are said to haue looked one vpon another, when they knew not what to doe for want of corne,) there hapneth delay,
Now by this staggering and looking one upon Another, (as Iacobs Sons Are said to have looked one upon Another, when they knew not what to do for want of corn,) there Happeneth Delay,
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as Saint Iames speaketh, to couet to make ostentation of our wealth, as Hezekiah did, (and by his example Aquinas doth explicate Moses. ) Lastly, to couet and to gather by extreme exactions, such as Rehoboam would haue vsed, and Marcus Antonius de facto did vse, imposing vpon Asia two maine Tributes in one yeere, who therefore was told, (but mannerly and perswasiuely, not rudely,) that if he would haue two such Tributes in one yeere, he must help them to two Haruests in one yeere.
as Saint James speaks, to covet to make ostentation of our wealth, as Hezekiah did, (and by his Exampl Aquinas does explicate Moses.) Lastly, to covet and to gather by extreme exactions, such as Rehoboam would have used, and Marcus Antonius de facto did use, imposing upon Asia two main Tributes in one year, who Therefore was told, (but mannerly and persuasively, not rudely,) that if he would have two such Tributes in one year, he must help them to two Harvest's in one year.
But English Tributes, moderate Tributes, such, I say, as haue these three properties intimated by the very Etymon of the three Chaldee words (signifying Tribute) Ezra 4. Mindah, belo, halac:
But English Tributes, moderate Tributes, such, I say, as have these three properties intimated by the very Etymon of the three Chaldee words (signifying Tribute) Ezra 4. Mindah, Belo, Halak:
Make your Collection as God shall haue prospered you, 1 Cor. 16. And as it is in the 11. of the Acts, They decreed to send to the Brethren that dwelt in Iudea, NONLATINALPHABET, that is, According to euery ones store.
Make your Collection as God shall have prospered you, 1 Cor. 16. And as it is in the 11. of the Acts, They decreed to send to the Brothers that dwelled in Iudea,, that is, According to every ones store.
Lastly, they must be Belo, that is, inueterate or ancient, so farre and so long as the common State requireth, no more, (For, salus Regis, salus Reipub. salus Reipub. summa Lex, that is, The safety of the King is the safety of the Common-weale;
Lastly, they must be Belo, that is, inveterate or ancient, so Far and so long as the Common State requires, no more, (For, salus Regis, salus Reipub salus Reipub summa Lex, that is, The safety of the King is the safety of the Commonweal;
the safety of the Common-weale, is a Law aboue all Lawes,) such Tributes, I say, Customes, Subsidies, Fifteenes, call them how you will, are as necessary many times to vphold a State,
the safety of the Commonweal, is a Law above all Laws,) such Tributes, I say, Customs, Subsidies, Fifteenes, call them how you will, Are as necessary many times to uphold a State,
Besides those that are ordinary, (albeit who can recite halfe the ordinary charges of either?) how much are they forced many times to bestow NONLATINALPHABET, that is, vpon the secret purposes and aduantages of the State? as Pericles brought in his account to the Athenians, how much in exploratores ;
Beside those that Are ordinary, (albeit who can recite half the ordinary charges of either?) how much Are they forced many times to bestow, that is, upon the secret Purposes and advantages of the State? as Pericles brought in his account to the Athenians, how much in Exploratores;
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as it were, their father for dilapidating? or are wee not rather to request him with all instance, (as Saint Paul was requested NONLATINALPHABET, by his sonnes whom he had begotten in the Gospell, ) that he would receiue a blessing of vs? and are we not to yeeld willingly to bestowe,
as it were, their father for dilapidating? or Are we not rather to request him with all instance, (as Saint Paul was requested, by his Sons whom he had begotten in the Gospel,) that he would receive a blessing of us? and Are we not to yield willingly to bestow,
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& with two portions out of euery Religious house, &c. I say, when he made this argument vnto them, they denyed the argument, and contradicted his agents.
& with two portions out of every Religious house, etc. I say, when he made this argument unto them, they denied the argument, and contradicted his agents.
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and she such a mother as Medea in the Tragedy, who murthered all her sonnes that she had by her husband Iason, and were sorry she had no more to murther, that she might vexe him and grieue him more.
and she such a mother as Medea in the Tragedy, who murdered all her Sons that she had by her husband Iason, and were sorry she had no more to murder, that she might vex him and grieve him more.
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A King sitting on the Throne of Iudgement, &c. The Iewes write themselues, and others write of them, that while their Common-weale stood, they had three kinds of Courts,
A King sitting on the Throne of Judgement, etc. The Iewes write themselves, and Others writ of them, that while their Commonweal stood, they had three Kinds of Courts,
or places of Iudicature ( Batteidin, ) the one in euery City, where three chosen for the purpose sate and examined petite or light matters, matters of trespasse and of debt;
or places of Judicature (Batteidin,) the one in every city, where three chosen for the purpose sat and examined petite or Light matters, matters of trespass and of debt;
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The third and greatest and most solemne, consisted of seuenty, or as some would haue it, of seuenty two, those receiued Appeales from the other Courts,
The third and greatest and most solemn, consisted of seuenty, or as Some would have it, of seuenty two, those received appeals from the other Courts,
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This Court was holden at Hierusalem, and in respect thereof it is thought, the Psalmist speaketh so as he doth, Psal. 122. For there Thrones are set, euen the Thrones of the house of Dauid.
This Court was held At Jerusalem, and in respect thereof it is Thought, the Psalmist speaks so as he does, Psalm 122. For there Thrones Are Set, even the Thrones of the house of David.
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He doth not say Throne, as of one, but Thrones, as of many, by reason of the multitude of Iudges which made vp Sanhedrin, as the Talmudists corruptly call it, of the Greeke word NONLATINALPHABET.
He does not say Throne, as of one, but Thrones, as of many, by reason of the multitude of Judges which made up Sanhedrin, as the Talmudists corruptly call it, of the Greek word.
Baronius in his Annals, (a booke more painefull than faithfull,) speaking of the Sanhedrin, (that great Court holden at Hierusalem,) saith, that it had power not onely to determine spirituall matters,
Baronius in his Annals, (a book more painful than faithful,) speaking of the Sanhedrin, (that great Court held At Jerusalem,) Says, that it had power not only to determine spiritual matters,
I cannot say of this allegation as Saint Paul saith of Epimenides his testimony, This Testimony is true: for indeed his allegation is not true, Herod was no King then,
I cannot say of this allegation as Saint Paul Says of Epimenides his testimony, This Testimony is true: for indeed his allegation is not true, Herod was no King then,
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for such a one is a King onely in name, but in truth a subiect; for vnto Kingly authority or Soueraignety, it is essentiall to be supreme and absolute;
for such a one is a King only in name, but in truth a Subject; for unto Kingly Authority or Sovereignty, it is essential to be supreme and absolute;
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for that had beene to pull downe the whole burthen vpon his owne backe, which Moses the man of God disclaimed, as being too heauy for him,) but to teach vs that all other Courts were subordinate to it,
for that had been to pull down the Whole burden upon his own back, which Moses the man of God disclaimed, as being too heavy for him,) but to teach us that all other Courts were subordinate to it,
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So then, as wheresoeuer the King maketh his abode, there the Court is said to be, (the Court Royall,) so wheresoeuer any Court of Iudicature is holden by the Kings authority, there the King himselfe may be said to sit interpretatiuè. It is not therefore meant in my Text, that the Kings personall presence is alwayes necessary for the scattering away of euill, but that his authority should be there,
So then, as wheresoever the King makes his Abided, there the Court is said to be, (the Court Royal,) so wheresoever any Court of Judicature is held by the Kings Authority, there the King himself may be said to fit interpretatiuè. It is not Therefore meant in my Text, that the Kings personal presence is always necessary for the scattering away of evil, but that his Authority should be there,
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What if they be as thornes that will not be taken vp with the bare hand? Yet the Magistrate being fenced with Iron, or with the shaft of a Speare, (2 Sam. 23.) will be too hard for them,
What if they be as thorns that will not be taken up with the bore hand? Yet the Magistrate being fenced with Iron, or with the shaft of a Spear, (2 Sam. 23.) will be too hard for them,
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should be a kind of law vnto vs, his law when it is promulgated, should tye vs by a kind of oath of Alleageance: Laudo fidem (saith Tertullian,) quae ante credit obs•ruandum esse quam didicit, I like of such a faith,
should be a kind of law unto us, his law when it is promulgated, should tie us by a kind of oath of Allegiance: Laudo fidem (Says Tertullian,) Quae ante credit obs•ruandum esse quam Didicat, I like of such a faith,
and for that we may say with the words of my Text, that they sitting on the Throne of Iudgement, doe scatter away all euill? What doe they doe? They scatter away.
and for that we may say with the words of my Text, that they sitting on the Throne of Judgement, do scatter away all evil? What do they do? They scatter away.
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It is said of Christ, that he hath his Fan in his hand, and will thorowly purge his floore, &c. Math. 3. The like office is here ascribed to a King, a good King, that he hath his Fan in his hand,
It is said of christ, that he hath his Fan in his hand, and will thoroughly purge his floor, etc. Math. 3. The like office is Here ascribed to a King, a good King, that he hath his Fan in his hand,
and before he doe scatter, he doth Fan, sift, winnow, trie, for that is implyed in the originall word Zarah; so then, hee doth not scatter away all causes and persons that are brought before him, the righteous as well as the vnrighteous;
and before he do scatter, he does Fan, sift, winnow, try, for that is employed in the original word Zerah; so then, he does not scatter away all Causes and Persons that Are brought before him, the righteous as well as the unrighteous;
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and as Benhadad proclaimed, Whether they be come out for peace take them aliue, or whether they be come out to fight, take them yet aliue, (make bond-men of them all, spare none.) And briefly,
and as Benhadad proclaimed, Whither they be come out for peace take them alive, or whither they be come out to fight, take them yet alive, (make bondmen of them all, spare none.) And briefly,
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as Henricus Stephanus writeth of a Iudge, that his manner was when an old fellow was brought before him, (vpon suspition of felony,) to say, Away with him, hang him, he hath committed many a felony, I warrant you;
as Henricus Stephanus Writeth of a Judge, that his manner was when an old fellow was brought before him, (upon suspicion of felony,) to say, Away with him, hang him, he hath committed many a felony, I warrant you;
and Claudius the Emperour, almost as wisely, found out the true son, by making the like offer, witnesse Suetonius in Claudio, Ch. 15. Thus by searching, they found out who hath right on his side, who not; who deserue punishment, who reward:
and Claudius the Emperor, almost as wisely, found out the true son, by making the like offer, witness Suetonius in Claudio, Christ 15. Thus by searching, they found out who hath right on his side, who not; who deserve punishment, who reward:
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and in that Councell, he commanded the books of the Old & New Testament to be produced forth tryall of controuersies.) What if Valentinian the second did endure to heare of Ambrose, Ad Imperatorem palatia pertinent, ad Sacerdotem Ecclesiae ;
and in that Council, he commanded the books of the Old & New Testament to be produced forth trial of controversies.) What if Valentinian the second did endure to hear of Ambrose, Ad Imperatorem palatia pertinent, ad Sacerdotem Ecclesiae;
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and saying, Where is the promise of Christs comming (or presence?) so peraduenture in this prophane age, some will demand prophanely, Where is the truth of Salomons assertion? He saith, That a King sitting in the Throne of Iudgement, scattereth away all euill.
and saying, Where is the promise of Christ coming (or presence?) so Peradventure in this profane age, Some will demand profanely, Where is the truth of Solomon's assertion? He Says, That a King sitting in the Throne of Judgement, Scattereth away all evil.
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For when, say some, was there more impiety, iniquity, impurity in the world? — Quando maior avaritiae patuit sinus, alea quando hos animos? &c. that is,
For when, say Some, was there more impiety, iniquity, impurity in the world? — Quando maior avaritiae Patuit sinus, Alea quando hos Animos? etc. that is,
When was there more couetousnesse, more deceiuing, and cogging, when was there more gluttony and drunkennes, chambring and wantonnes, strife and enuying? neither can they be content to be drunke with wine and strong drinke as in former ages,
When was there more covetousness, more deceiving, and cogging, when was there more gluttony and Drunkenness, chambering and wantonness, strife and envying? neither can they be content to be drunk with wine and strong drink as in former ages,
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Further, euery man hunteth his brother as with a net, as the Prophet saith: Euery one catcheth his fellow seruant by the throate, as one doth in the Gospell.
Further, every man hunts his brother as with a net, as the Prophet Says: Every one Catches his fellow servant by the throat, as one does in the Gospel.
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Is Idolatry winked at? superstition smiled at? impiety laughed at? blaspheming of the holy name of God, counted noblenesse? be malefactors boulstered, protected? be they not hunted after, that they may be taken? when they are taken, be they not cut off,
Is Idolatry winked At? Superstition smiled At? impiety laughed At? blaspheming of the holy name of God, counted nobleness? be malefactors bolstered, protected? be they not hunted After, that they may be taken? when they Are taken, be they not Cut off,
as the King is to haue many hands more than Briareus which was •entimanus, so he is to haue many eyes more than Argus, which had Centum luminibus cinctum caput. Hee is to haue an eye of seuerity,
as the King is to have many hands more than Briareus which was •entimanus, so he is to have many eyes more than Argus, which had Centum luminibus cinctum caput. He is to have an eye of severity,
An eye of seuerity is many times necessary, vt poena ad paucos, exemplum ad omnes, as one said, that is, that the punishment may reach to a few, the example to all.
an eye of severity is many times necessary, vt poena ad Paucos, exemplum ad omnes, as one said, that is, that the punishment may reach to a few, the Exampl to all.
In this respect Synesius Bishop of Ptolemais, said, that the same NONLATINALPHABET, (the publike sword of Iustice) is as necessary for the purging of a City, (and so of a Commonweale) for the scowring of all euills and mischiefes out of it,
In this respect Synesius Bishop of Ptolemais, said, that the same, (the public sword of justice) is as necessary for the purging of a city, (and so of a Commonweal) for the scouring of all evils and mischiefs out of it,
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as the great Basons which were wont to be set at the entrance of Temples, was thought necessary for the scowring and making cleane of their hands that were to enter.
as the great Basons which were wont to be Set At the Entrance of Temples, was Thought necessary for the scouring and making clean of their hands that were to enter.
as for example, I make no doubt but that Aurelian the Emperour, (of whom I spake before, ) did as much good, (at the least, won as many hearts,) when besieging the City Thyana,
as for Exampl, I make no doubt but that Aurelian the Emperor, (of whom I spoke before,) did as much good, (At the least, wone as many hearts,) when besieging the city Thyana,
when he had taken it indeed, and his Souldiers gaped after the prey, and thirsted to shead the blood of the Citizens like water, he commanded all the dogges of that City to be killed:
when he had taken it indeed, and his Soldiers gaped After the prey, and thirsted to shed the blood of the Citizens like water, he commanded all the Dogs of that city to be killed:
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I make no doubt, I say, but he did as much good by this example of Clemency, as when he caused the legs of a Souldier that had abused himselfe, by abusing a woman, to be tyed to the tops of two young saplings bowed-downe for the purpose, that by the recoyling and spirting vp of the same, hee might be rent asunder, as he was.
I make no doubt, I say, but he did as much good by this Exampl of Clemency, as when he caused the legs of a Soldier that had abused himself, by abusing a woman, to be tied to the tops of two young saplings bowed-down for the purpose, that by the recoiling and spirting up of the same, he might be rend asunder, as he was.
Also, if another example were necessary, I am perswaded that Papyrius Cursor, that famous warrier, did as much good by the like example of Clemency that he shewed,
Also, if Another Exampl were necessary, I am persuaded that Papyrus Cursor, that famous warrior, did as much good by the like Exampl of Clemency that he showed,
when calling hastily for the axe of Iustice, (as it might be the axe of the Tower,) and an offender that stood by looking for nothing but present death, he caused the Executioner to let fly at a root or stub that marred the way; and so ended the execution.
when calling hastily for the axe of justice, (as it might be the axe of the Tower,) and an offender that stood by looking for nothing but present death, he caused the Executioner to let fly At a root or stub that marred the Way; and so ended the execution.
I say, I am perswaded he did as much good, (I am sure he got more loue) than when he would haue had his Magistrum Equitum to be put to death without mercy,
I say, I am persuaded he did as much good, (I am sure he god more love) than when he would have had his Magistrum Equitum to be put to death without mercy,
and they that propend vnto seuerity, are holden to be rather Necessarij than Boni, (as it was said of one,) how much good soeuer they may otherwise be thought to doe.
and they that propend unto severity, Are held to be rather Necessarij than Boni, (as it was said of one,) how much good soever they may otherwise be Thought to do.
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therefore he had need of more eyes than his owne, though he should haue not onely an eye vpon his Scepter, (which was the deuise or Embleme of the Kings of Egypt,) but also seuen eyes vpon one stone,
Therefore he had need of more eyes than his own, though he should have not only an eye upon his Sceptre, (which was the devise or Emblem of the Kings of Egypt,) but also seuen eyes upon one stone,
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Counsellers therefore, Lieutenants, Rulers, Magistrates, men of worth, men fearing God, and hating couetousnesse, as Moses speaketh, are necessary euery where:
Counsellers Therefore, Lieutenants, Rulers, Magistrates, men of worth, men fearing God, and hating covetousness, as Moses speaks, Are necessary every where:
but if these any where should either be ignorant and vnsufficient, according to the saying of the Prophet, Who is blind as my seruant? &c. or corrupt and vnfaithfull, according to the saying of the same Prophet in the same place, Seeing many things, but thou obseruest them not.
but if these any where should either be ignorant and unsufficient, according to the saying of the Prophet, Who is blind as my servant? etc. or corrupt and unfaithful, according to the saying of the same Prophet in the same place, Seeing many things, but thou observest them not.
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But as Christ saith in the Gospell, Blessed are your eyes, for they see, &c. So we of this Land haue cause to blesse God, and thinke our selues most blessed, in that God hath giuen vs a King after his owne heart,
But as christ Says in the Gospel, Blessed Are your eyes, for they see, etc. So we of this Land have cause to bless God, and think our selves most blessed, in that God hath given us a King After his own heart,
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and of circumspection and vigilancy in others his Delegates, so scatter away the euill of publike scandall and enormity, out of Church and Common-weale, what by preuenting them, that they grow not vnto a head, what by cutting them off,
and of circumspection and vigilancy in Others his Delegates, so scatter away the evil of public scandal and enormity, out of Church and Commonweal, what by preventing them, that they grow not unto a head, what by cutting them off,
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NONLATINALPHABET, that is, Let two men make a speech tending to one purpose, the one of them being young or obscure, the other a man of yeeres and of place,
, that is, Let two men make a speech tending to one purpose, the one of them being young or Obscure, the other a man of Years and of place,
Therefore the Learned know, that in a City of Greece, when a base bad fellow made a good motion, which imported greatly the publicke, there stept forth a bold plaine man,
Therefore the Learned know, that in a city of Greece, when a base bad fellow made a good motion, which imported greatly the public, there stepped forth a bold plain man,
This therefore was a motiue to me one way, in respect of my yeeres and place, on the other side, we haue this treasure in earthen vessels, (euen the best of vs haue so,) and as Hierome saith, Velimus, Nolimus, senescimus, age stealeth vpon vs and begrayeth our head;
This Therefore was a motive to me one Way, in respect of my Years and place, on the other side, we have this treasure in earthen vessels, (even the best of us have so,) and as Jerome Says, Velimus, Nolimus, senescimus, age steals upon us and begrayeth our head;
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Hereupon it comes to passe, that one complaineth of the want of voyce, another of memory, another of pregnancy, all of vigor and spirits, Sic fatus senior telumque imbelle sine ictu Coniicit, The old man threw a dart, it had beene as good he had throwne a kecke or a straw, NONLATINALPHABET, Your strength is decayed now, you are not the same that you were;
Hereupon it comes to pass, that one Complaineth of the want of voice, Another of memory, Another of pregnancy, all of vigor and spirits, Sic fatus senior telumque imbelle sine ictu Coniicit, The old man threw a dart, it had been as good he had thrown a kecke or a straw,, Your strength is decayed now, you Are not the same that you were;
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as a wise Romane once told one? In the primitiue time Prelats were so farre from deprecating or excusing their boldnesse to preach, that contrariwise some of them tooke it offensiuely,
as a wise Roman once told one? In the primitive time Prelates were so Far from deprecating or excusing their boldness to preach, that contrariwise Some of them took it offensively,
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than laboured dis•ourses, to make demonstration of their learning and eloquence. In the later corrupt times vnder Antichrist, they took a shorter & an easier course,
than laboured dis•ourses, to make demonstration of their learning and eloquence. In the later corrupt times under Antichrist, they took a shorter & an Easier course,
when they came to a Cathedrall out of their Diocesse, they did not seeke by sermoning or preaching to giue their consent to the doctrine there established,
when they Come to a Cathedral out of their Diocese, they did not seek by sermoning or preaching to give their consent to the Doctrine there established,
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quid placet ergo? Lana Tarentino violas imitata veneno, that is, Did he make any speech? No, What did yee like in him then? Hee had a goodly gawdy Robe.
quid placet ergo? Lana Tarentino violas imitata veneno, that is, Did he make any speech? No, What did ye like in him then? He had a goodly Gaudy Robe.
Now hereupon some might infer, (as flesh and blood is apt to wrangle,) What? and must we then, vltrò os praebere, must we giue our backs to the smiters,
Now hereupon Some might infer, (as Flesh and blood is apt to wrangle,) What? and must we then, vltrò os praebere, must we give our backs to the smiters,
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and feete, but to espy the danger, and to auoid it? If the case be such betweene the Magistrate and the inferiour, it is no matter how soone we be out of the world, praestat semel mori quàm semper mori.
and feet, but to espy the danger, and to avoid it? If the case be such between the Magistrate and the inferior, it is no matter how soon we be out of the world, praestat semel Mori quàm semper Mori.
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neither is it beyond the Sea, that you should say, who shall bring it vs thence? But what saith the Scripture, The Word is very neere vnto vs, we may helpe our selues,
neither is it beyond the Sea, that you should say, who shall bring it us thence? But what Says the Scripture, The Word is very near unto us, we may help our selves,
Some Romanists will haue no way but that Saint Paul speaking of Rulers and Powers, as he doth here in this Chapter, doth comprehend not onely Ciuill but Ecclesiasticall Rulers :
some Romanists will have no Way but that Saint Paul speaking of Rulers and Powers, as he does Here in this Chapter, does comprehend not only Civil but Ecclesiastical Rulers:
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First, Chrysostome, (to whom themselues attribute much, and indeed he deserueth respect from all,) commenting vpon this place of Saint Paul, ranketh Ecclesiastikes,
First, Chrysostom, (to whom themselves attribute much, and indeed he deserves respect from all,) commenting upon this place of Saint Paul, ranketh Ecclesiastics,
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Though thou be an Apostle, though an Euangelist, though a Prophet, NONLATINALPHABET, that is, Yea, whosoeuer thou art, thou must be obedient to the Higher powers.
Though thou be an Apostle, though an Evangelist, though a Prophet,, that is, Yea, whosoever thou art, thou must be obedient to the Higher Powers.
He addeth a reason, for obedience doth not ouerthrow piety, that is, It is no disgrace to the highest degree in the Church, to yeeld obedience to the Prince,
He adds a reason, for Obedience does not overthrow piety, that is, It is no disgrace to the highest degree in the Church, to yield Obedience to the Prince,
Hilarie hath a good rule, Dictorum intelligentia, aut ex praeposilis, aut ex consequentibus expectetur, that is, The meaning of Texts of Scripture ought to be gathered, either from that which went before,
Hillary hath a good Rule, Dictorum Intelligence, Or ex praeposilis, Or ex consequentibus expectetur, that is, The meaning of Texts of Scripture ought to be gathered, either from that which went before,
What is aboue ye haue seene already, and ye haue heard the Collection of Chrysostome, and of Bernard, namely, that subiection from the Highest Minister of the Church, without any exemption,
What is above you have seen already, and you have herd the Collection of Chrysostom, and of Bernard, namely, that subjection from the Highest Minister of the Church, without any exemption,
For doth not the Apostle make it manifest in the fourth verse, that he speaketh of that Ruler that beareth the Sword? Now to whom doth that belong? doth it belong to any but to the Ciuill Ruler? Indeed Boniface the eighth, he flourished,
For does not the Apostle make it manifest in the fourth verse, that he speaks of that Ruler that bears the Sword? Now to whom does that belong? does it belong to any but to the Civil Ruler? Indeed Boniface the eighth, he flourished,
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and braued it with his, Ecce duo gladij, Behold here are two swords, said Peter, therefore said Boniface, I am the highest Prince, not onely the highest Priest, Emperour at the least, specially in the vacancy.
and braved it with his, Ecce duo gladij, Behold Here Are two swords, said Peter, Therefore said Boniface, I am the highest Prince, not only the highest Priest, Emperor At the least, specially in the vacancy.
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They should haue remembred that the weapons of our warfare are not carnall, yet mighty through God, to the pulling downe of strong holds, &c. and the sword that they should haue taken, was the sword of the Spirit, the Word of God, which entreth in, to the diuiding asunder of the soule and spirit,
They should have remembered that the weapons of our warfare Are not carnal, yet mighty through God, to the pulling down of strong holds, etc. and the sword that they should have taken, was the sword of the Spirit, the Word of God, which entereth in, to the dividing asunder of the soul and Spirit,
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and of the ioynts and marrow, &c. This would better become the Successor or follower of Peter, that was bid by his Lord to put vp the materiall sword into his sheath.
and of the Joints and marrow, etc. This would better become the Successor or follower of Peter, that was bid by his Lord to put up the material sword into his sheath.
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But we may say vnto him as Bernard said to one of his predecessors, In his successisti non Petro, sed Constantino, that is, In these things you shew your selfe not the Successor of Peter, but of Constantine. This therefore is one reason, whereby we may proue the Ciuill Ruler precisely to be meant,
But we may say unto him as Bernard said to one of his predecessors, In his successisti non Peter, said Constantino, that is, In these things you show your self not the Successor of Peter, but of Constantine. This Therefore is one reason, whereby we may prove the Civil Ruler precisely to be meant,
Now Tribute is not due to any but to them that haue Iura Regalia, which no Church-man euer could claime by vertue of his Priest-hood, or Father-hood either.
Now Tribute is not due to any but to them that have Jerusalem Regalia, which no Churchman ever could claim by virtue of his Priesthood, or Fatherhood either.
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So then, hauing proued sufficiently, that by Rulers in my Text, Ciuill Rulers are precisely meant, let vs see more distinctly and particularly, what kind of Ciuill Rulers they be, that be meant.
So then, having proved sufficiently, that by Rulers in my Text, Civil Rulers Are precisely meant, let us see more distinctly and particularly, what kind of Civil Rulers they be, that be meant.
and so he might, for therein all things are found, Quae continent fidem morésque vi•endi, that is, Which containe faith and manners, &c. Chrysostome maruaileth at the discretion of the woman of Canaan,
and so he might, for therein all things Are found, Quae continent fidem morésque vi•endi, that is, Which contain faith and manners, etc. Chrysostom maruaileth At the discretion of the woman of Canaan,
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And, Come vnto me all yee that labour and are laden, as it is in the Gospell, he were not propense enough of himselfe to relieue vs. For my part, I professe, that I stand here admi•abundus, and adorabundus, to consider how wisely, fully,
And, Come unto me all ye that labour and Are laden, as it is in the Gospel, he were not propense enough of himself to relieve us For my part, I profess, that I stand Here admi•abundus, and adorabundus, to Consider how wisely, Fully,
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If he had said, Let euery soule be subiect to the Emperour, (and that, no question was a speciall part of his meaning,) then he might haue beene thought, not to haue prouided for those which liued then,
If he had said, Let every soul be Subject to the Emperor, (and that, no question was a special part of his meaning,) then he might have been Thought, not to have provided for those which lived then,
Againe, if he had named the Dignity and calling onely, [ Higher Powers, ] and not spoken at all in the Concrete, Rulers, Ministers of God, Reuengers, &c. then humorous fellowes might cauill, that little or nothing were due to the persons of the Magistrates, whatsoeuer were due to their calling (as at this day, some law lesse fellowes sticke not to say, Put your Office aside, I am as good your selfe:) Therefore as he calleth them before, Powers, so here he thinketh good to call them Rulers, which commeth to the same effect.
Again, if he had nam the Dignity and calling only, [ Higher Powers, ] and not spoken At all in the Concrete, Rulers, Ministers of God, Revengers, etc. then humorous Fellows might cavil, that little or nothing were due to the Persons of the Magistrates, whatsoever were due to their calling (as At this day, Some law less Fellows stick not to say, Put your Office aside, I am as good your self:) Therefore as he calls them before, Powers, so Here he Thinketh good to call them Rulers, which comes to the same Effect.
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Onely this I must tell you, that some very probably doe here restraine the word to inferiour Magistrates, that beare •ule and vse the sword by Commission from the Highest.
Only this I must tell you, that Some very probably do Here restrain the word to inferior Magistrates, that bear •ule and use the sword by Commission from the Highest.
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Indeed the Syriack Paraphraste translateth the word NONLATINALPHABET, in my Text, by Daiinei, that is, Iudges, & so doth the Arabicke too, by Al-chacam, Iudges:
Indeed the Syriac Paraphrast Translate the word, in my Text, by Daiinei, that is, Judges, & so does the Arabic too, by Al-chacam, Judges:
The originall whereof signifieth, Wisdome and Learning, wherewith Iudges are generally supposed to be furnished. So they as S. Paul saith out of the Law;
The original whereof signifies, Wisdom and Learning, wherewith Judges Are generally supposed to be furnished. So they as S. Paul Says out of the Law;
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The necessity of Magistracy appeareth hereby, that it was ouer-ruled long agoe, (euen in Nerva his time) that it is better to liue in an Estate where the least offence,
The necessity of Magistracy appears hereby, that it was overruled long ago, (even in Nerva his time) that it is better to live in an Estate where the least offence,
Therefore blessed be God for Lawes, which are the rule of Iustice, and blessed be God for Magistrates, (Iudges by name) which are administers of the Law,
Therefore blessed be God for Laws, which Are the Rule of justice, and blessed be God for Magistrates, (Judges by name) which Are administers of the Law,
for by their helpe we enioy or recouer euery man his owne, and dwell in safety vnder our Vines and Fig-trees, from Dan to Beer-sheba, from one end of the Land vnto the other,
for by their help we enjoy or recover every man his own, and dwell in safety under our Vines and Figtrees, from Dan to Beer-sheba, from one end of the Land unto the other,
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yea, there truth faileth, and he that refraineth himselfe, maketh himselfe a prey, as it is in Esay. The necessity therefore that we stand in to haue Iudges, being so great,
yea, there truth Faileth, and he that refraineth himself, makes himself a prey, as it is in Isaiah. The necessity Therefore that we stand in to have Judges, being so great,
and the commodity we reape by them being so singular, how beautifull vpon the mountaines ought their very feet to be that bring tydings of their comming,
and the commodity we reap by them being so singular, how beautiful upon the Mountains ought their very feet to be that bring tidings of their coming,
as the Deputies of our great King? What if they haue ready the vengeance against all wilfull and obstinate disobedience? yet vnto the godly they appeare, tanquam sidus salutare, as a comfortable starre,
as the Deputies of our great King? What if they have ready the vengeance against all wilful and obstinate disobedience? yet unto the godly they appear, tanquam Star salutare, as a comfortable star,
yet in the other, they haue Manna, and a white stone, and of the fruit of the Tree of life, that is in the middest of the garden, (as it is in the Reue. ) and the same they reach forth vnto the innocent,
yet in the other, they have Manna, and a white stone, and of the fruit of the Tree of life, that is in the midst of the garden, (as it is in the Reue.) and the same they reach forth unto the innocent,
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— Prima est haec vltio, quod se Iudice nemo nocens absoluitur, that is, This is the first torment that euill members doe suffer, that their owne conscience doth first scarre them,
— Prima est haec Vltio, quod se Iudice nemo Nocens absoluitur, that is, This is the First torment that evil members do suffer, that their own conscience does First scar them,
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and maketh manifest the Counsels of the heart, and then euery man hath praise of God, (1 Cor. 4.) It is meant, euery man that doth well hath praise of God.
and makes manifest the Counsels of the heart, and then every man hath praise of God, (1 Cor. 4.) It is meant, every man that does well hath praise of God.
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It is written of Alcibiades, that hearing, that a shrewd inditement was framed against him, (when he was abroad in the seruice of his Country,) he betooke himselfe to his heeles,
It is written of Alcibiades, that hearing, that a shrewd indictment was framed against him, (when he was abroad in the service of his Country,) he betook himself to his heals,
and being encountred and demanded by a friend of his, What hee meant to shame himselfe and wrong his Country? Will ye not, said he, commend your cause to your Country,
and being encountered and demanded by a friend of his, What he meant to shame himself and wrong his Country? Will you not, said he, commend your cause to your Country,
and where matters were carried many times rather according vnto passion, than according vnto merit. Manus sustulerunt, Psephisma natum est, and then away with him, away with him.
and where matters were carried many times rather according unto passion, than according unto merit. Manus sustulerunt, Psephisma natum est, and then away with him, away with him.
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when his capitall enemy ruled the rost, and was Tribune: (the Tribunes of Rome being of that Soueraigne authority, that agreeing together, they might command the death of the greatest and most Peerelesse Peere,
when his capital enemy ruled the rost, and was Tribune: (the Tribunes of Rome being of that Sovereign Authority, that agreeing together, they might command the death of the greatest and most Peerless Peer,
as appeareth by Plinie, lib. 7. cap. 45. where he speaketh of Metellus Macedonicus. This was a pittifull Estate, where they that were appointed for the safegard and protection of the vertuous, proued many of them, authors of their bane and ruine.
as appears by Pliny, lib. 7. cap. 45. where he speaks of Metellus Macedonicus. This was a pitiful Estate, where they that were appointed for the safeguard and protection of the virtuous, proved many of them, Authors of their bane and ruin.
Was not Naboth the Iezrelite ouerthrowne by such a practice, 1 Reg. 21? Was not Stephen by the like, Acts 6.7? I forbeare to recite Athanasius, and Narcissus with many other out of the Ecclesiastike Story, which were some of them brought vnto their death, other-some endangered by false witnesses.
Was not Naboth the Iezrelite overthrown by such a practice, 1 Reg. 21? Was not Stephen by the like, Acts 6.7? I forbear to recite Athanasius, and Narcissus with many other out of the Ecclesiastic Story, which were Some of them brought unto their death, Othersome endangered by false Witnesses.
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This is that which is expressely commanded, Deut. 19. Life shall goe for life, eye for eye, &c. where he speaketh of the punishment due vnto false witnesses.
This is that which is expressly commanded, Deuteronomy 19. Life shall go for life, eye for eye, etc. where he speaks of the punishment due unto false Witnesses.
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or Custome as strong as Law, that he that accused another of a capitall crime, should haue a naked Axe holden ouer his head, wherewith he was to be beheaded,
or Custom as strong as Law, that he that accused Another of a capital crime, should have a naked Axe held over his head, wherewith he was to be beheaded,
but now when a man shall aduisedly and maliciously forsweare himselfe, and procure periury from others, to compasse and procure the death of the innocent, (whereby the said innocent perisheth,) then methinkes it were pity, that he that was the author of death vnto another, should himselfe suffer lesse than death:
but now when a man shall advisedly and maliciously forswear himself, and procure perjury from Others, to compass and procure the death of the innocent, (whereby the said innocent Perishes,) then methinks it were pity, that he that was the author of death unto Another, should himself suffer less than death:
and cannot speake for himselfe, and his accuser hath a shrewd head, and an vngracious tongue, wherewith he is so potent, that he is able to make that which is false, probable,
and cannot speak for himself, and his accuser hath a shrewd head, and an ungracious tongue, wherewith he is so potent, that he is able to make that which is false, probable,
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for it is presumed, that innocency, euen alone, is hard enough for a hundred oppugners; And indeed Plutarch affirmeth NONLATINALPHABET, that is, That which is iust, cannot be ouercome:
for it is presumed, that innocency, even alone, is hard enough for a hundred oppugners; And indeed Plutarch Affirmeth, that is, That which is just, cannot be overcome:
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If, I say, he should alleage this, or the like circumstance being grounded vpon truth, should this man be challenged as speaking against the King? I trow no.
If, I say, he should allege this, or the like circumstance being grounded upon truth, should this man be challenged as speaking against the King? I trow no.
He doth not speake against the King, that speaketh for his true subiect: but he speaketh against the King, that would haue his true subiect to be hanged.
He does not speak against the King, that speaks for his true Subject: but he speaks against the King, that would have his true Subject to be hanged.
Tully auerreth, that he that was seuen hundred miles off, two dayes before the thing was done in Rome, could not possibly be present at the doing of it.
Tully averreth, that he that was seuen hundred miles off, two days before the thing was done in Rome, could not possibly be present At the doing of it.
for the iustifying of him that standeth at the Barre, as he is bound in conscience to reueale it, (for this is to open the mouth for the dumbe, as Salomon speaketh,) so I make no doubt,
for the justifying of him that Stands At the Bar, as he is bound in conscience to reveal it, (for this is to open the Mouth for the dumb, as Solomon speaks,) so I make no doubt,
This is hard, but I thinke it is not rare, for my selfe haue heard one confesse, that being vnequally yoked with a tugger, he was faine full sore against his will, to bring in an innocent man guilty,
This is hard, but I think it is not rare, for my self have herd one confess, that being unequally yoked with a tugger, he was feign full soar against his will, to bring in an innocent man guilty,
and who can promise himselfe security, if such kind of persons be not looked vnto and weeded out? By such Bonus, cautus, opt•mus, venditur Imperator, the Iudge though he be pious,
and who can promise himself security, if such kind of Persons be not looked unto and weeded out? By such Bonus, Caution, opt•mus, venditur Imperator, the Judge though he be pious,
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and prudent is bought and sold, and made partaker of other mens sinnes, nay, the executioner of the malice of the wicked vpon the the innocent, except he repriue them:
and prudent is bought and sold, and made partaker of other men's Sins, nay, the executioner of the malice of the wicked upon thee the innocent, except he reprieve them:
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To be short, the like is written of Caligula, that other monster, that because he would haue his Edicts violated, he caused them to be set vp in darke by-corners, where they could hardly be seene,
To be short, the like is written of Caligula, that other monster, that Because he would have his Edicts violated, he caused them to be Set up in dark by-corners, where they could hardly be seen,
Bl•ody men which were desirous to haue that done, which if t•ey had had ought of humanity in them, they would haue studied to haue preuented that it might not haue beene done!
Bl•ody men which were desirous to have that done, which if t•ey had had ought of humanity in them, they would have studied to have prevented that it might not have been done!
and afterwards his inconsideration (NONLATINALPHABET, is much taxed,) yet how is the clemency he shewed to one Titus Iunius remembred? This Titus Iunius, (belike some decayed Nobleman,) being amongst the guests that the Emperour had, (as he vsually had many,) and supping at his Table, either at,
and afterwards his inconsideration (, is much taxed,) yet how is the clemency he showed to one Titus Iunius remembered? This Titus Iunius, (belike Some decayed Nobleman,) being among the guests that the Emperor had, (as he usually had many,) and supping At his Table, either At,
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and now he is suffered to liue, and hath a Capon for his supper. This one fact of Gallienus purchased vnto him exceeding much good will and great honour,
and now he is suffered to live, and hath a Capon for his supper. This one fact of Gallienus purchased unto him exceeding much good will and great honour,
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Thirdly, against them that haue beene before you twice or thrice before, and haue proceeded from bad to worse, from pilfering to robbing, from robbing to killing, &c. against these there is no Law too sharp,
Thirdly, against them that have been before you twice or thrice before, and have proceeded from bad to Worse, from pilfering to robbing, from robbing to killing, etc. against these there is no Law too sharp,
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and concerning them you may say as Hieronyme writeth to Amandus, Non parcimus, vt parcamus, saeuimus vt misereamur, that is, We doe not spare these that wee may spare the Common-weale, we shew no mercy vnto these, that we may shew mercy vnto the Common-weale.
and Concerning them you may say as Jerome Writeth to Amandus, Non parcimus, vt Parcamus, saeuimus vt misereamur, that is, We do not spare these that we may spare the Commonweal, we show no mercy unto these, that we may show mercy unto the Commonweal.
And as Salomon said of Ioab, who had killed two men one after another, and both of them better than himselfe, His blood be vpon his owne head, I and my fathers house are guiltlesse ;
And as Solomon said of Ioab, who had killed two men one After Another, and both of them better than himself, His blood be upon his own head, I and my Father's house Are guiltless;
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Thou knowest I pardoned thee once before, when thou didst villanously abuse my father, (this because my father would haue it so,) Thou knowest that I did straightly charge thee, that thou shouldest not goe out of Ierusalem;
Thou Knowest I pardoned thee once before, when thou didst villanously abuse my father, (this Because my father would have it so,) Thou Knowest that I did straightly charge thee, that thou Shouldst not go out of Ierusalem;
Who can deny, but the condemnation of these men was iust? So was also Adoniah his, who hauing beene pardoned for his ambitious and seditious practices before, fell into the like offence againe,
Who can deny, but the condemnation of these men was just? So was also Adoniah his, who having been pardoned for his ambitious and seditious practices before, fell into the like offence again,
and so receiued the wages of his iniquity? But now when a man is ouertaken with a fault, (as the Apostle speaketh,) and offendeth by infirmity, not with a high hand, as Moses speaketh;
and so received the wages of his iniquity? But now when a man is overtaken with a fault, (as the Apostle speaks,) and offends by infirmity, not with a high hand, as Moses speaks;
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that is not NONLATINALPHABET arrogantly, presumptuously, (as Shelomoh expoundeth it) not NONLATINALPHABET with an vncouered face, that is, impudently, (as Onkel•s taketh it,) I say,
that is not arrogantly, presumptuously, (as Solomon expoundeth it) not with an uncovered face, that is, impudently, (as Onkel•s Takes it,) I say,
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but yet the belly is an vnruly euill, (as Saint Iames saith of the tongue,) and it is NONLATINALPHABET, a pernicious euill, that forceth a man to remember it whether he will or no, as Homer saith:
but yet the belly is an unruly evil, (as Saint James Says of the tongue,) and it is, a pernicious evil, that forceth a man to Remember it whither he will or no, as Homer Says:
and as the great Warriour writeth, Aliae sunt partes Imperatoris, aliae Legati, that is, The Generall may doe that, which the greatest Officer vnder him cannot;
and as the great Warrior Writeth, Others sunt parts Imperatoris, Others Legati, that is, The General may do that, which the greatest Officer under him cannot;
This is true, that as the Magistrate must be very vnwilling to draw blood, (like as the Physician proceedeth vnwillingly, ad vrendum & secandum, that is, To vse the hot-iron or the knife,) so he must alwayes beware,
This is true, that as the Magistrate must be very unwilling to draw blood, (like as the physician Proceedeth unwillingly, ad vrendum & secandum, that is, To use the hot-iron or the knife,) so he must always beware,
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lest the complaint of Lucan be taken vp against him, Excessit medicina modum ; The purgation was too strong, he drew too many ounces of blood from the patient.
lest the complaint of Lucan be taken up against him, Excessit medicina modum; The purgation was too strong, he drew too many ounces of blood from the patient.
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as God shewes himselfe to haue, Hos. 11. How shall I giue thee vp, Ephraim? how shall I deliuer thee, Israel? how shall I make thee as Admah? And in Esay 27. Who will set the bryers and thornes against me in battell? So the Iudges speake, Oh that our Sentence tended to the destruction of things without life,
as God shows himself to have, Hos. 11. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? And in Isaiah 27. Who will Set the briers and thorns against me in battle? So the Judges speak, O that our Sentence tended to the destruction of things without life,
And shall the committing of a small offence, and the committing of it but once, bring destruction vpon a penitent person, that peraduenture hath wife and children? and all,
And shall the committing of a small offence, and the committing of it but once, bring destruction upon a penitent person, that Peradventure hath wife and children? and all,
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because he cannot read, which was not his fault, but his parents, and which now if he could doe, were to no purpose? for as the King of Gath said, Haue I need of mad men? so we may say, Hath the Church need of Stigmaticks, of such as haue beene burnt in the hand? Ratio legis, anima legis, the reason,
Because he cannot read, which was not his fault, but his Parents, and which now if he could do, were to no purpose? for as the King of Gaza said, Have I need of mad men? so we may say, Hath the Church need of Stigmatics, of such as have been burned in the hand? Ratio Legis, anima Legis, the reason,
and bookishnesse was counted cowardlinesse, (as it is also at this day in many parts of Turkie,) there was some reason to grant some priuiledge or immunity, to such as shewed any desire to be learned, to the end that learning might be more generally embraced.
and bookishness was counted cowardliness, (as it is also At this day in many parts of Turkey,) there was Some reason to grant Some privilege or immunity, to such as showed any desire to be learned, to the end that learning might be more generally embraced.
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as lest too many, and the people are rather to be restrained from offering their sonnes to the Church, (as Moses put backe many of the peoples offerings for the Tabernacle, Exod. 36.) than to be incited forward:
as lest too many, and the people Are rather to be restrained from offering their Sons to the Church, (as Moses put back many of the peoples offerings for the Tabernacle, Exod 36.) than to be incited forward:
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but now is made necessary, and the neglect finable some-where,) but specially, so might his Deputy be discharged from the sinne of vntruth, for calling euill, good;
but now is made necessary, and the neglect finable somewhere,) but specially, so might his Deputy be discharged from the sin of untruth, for calling evil, good;
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yea, and to increase therein, euen to repriue all such that might be saued by their bookes, (if they could read.) Now whereas it is obiected that once in the Gaole,
yea, and to increase therein, even to reprieve all such that might be saved by their books, (if they could read.) Now whereas it is objected that once in the Gaol,
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yea became a faithfull Minister, (if the report be true in the Canons of the Apostles, Can. 31.) When I finde that Marie Magdalene, which had beene possessed of seuen Deuils, (seuen, that is, many, and many: Deuils;
yea became a faithful Minister, (if the report be true in the Canonas of the Apostles, Can. 31.) When I find that marry Magdalene, which had been possessed of seuen Devils, (seuen, that is, many, and many: Devils;
like couer, like master, like man;) Then, I say, (to omit other testimonies that might be produced to this purpose out of all monuments in all ages,) to be saluted by Saint Paul, Rom. 16. as being of the house-hold of faith,
like cover, like master, like man;) Then, I say, (to omit other testimonies that might be produced to this purpose out of all monuments in all ages,) to be saluted by Saint Paul, Rom. 16. as being of the household of faith,
To the later, of charging the Countrie by their liuing, and so consequently by their maintenance in Gaole, it is so sordid, that it cannot be touched without the dishonour of the Country.
To the later, of charging the Country by their living, and so consequently by their maintenance in Gaol, it is so sordid, that it cannot be touched without the dishonour of the Country.
It bringeth me into remembrance of the barbarous and inhumane dealing of them of Sparta, (for which they were condemned by their fellow-miscreants,) whose manner was,
It brings me into remembrance of the barbarous and inhumane dealing of them of Sparta, (for which they were condemned by their fellow-miscreants,) whose manner was,
when any infants were borne lame or vnlusty, to cast them vnto a by-place, (they called it Apotheta, ) some pit or ditch chosen for the purpose, that so their mothers, forsooth, might be freed from a great deale of paines in looking vnto them,
when any Infants were born lame or unlusty, to cast them unto a by-place, (they called it Apotheta,) Some pit or ditch chosen for the purpose, that so their mother's, forsooth, might be freed from a great deal of pains in looking unto them,
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and themselues from a great deale of misery to be indured in the world, but specially that the State might be eased of a great deale of trouble and charge.
and themselves from a great deal of misery to be endured in the world, but specially that the State might be eased of a great deal of trouble and charge.
Brethren, let me speake vnto you freely of the City of Sparta, (as Saint Peter saith Acts, 2. Let me speake vnto you freely of the Patriarch Dauid, ) it had beene better that Sparta had beene made a fish-poole,
Brothers, let me speak unto you freely of the city of Sparta, (as Saint Peter Says Acts, 2. Let me speak unto you freely of the Patriarch David,) it had been better that Sparta had been made a Fishpool,
or beene swallowed vp of an earth-quake, as many better Cities haue beene, than that so many examples of more then inhumane immanity should haue beene shewed by it.
or been swallowed up of an earthquake, as many better Cities have been, than that so many Examples of more then inhumane immanity should have been showed by it.
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To be short, it putteth me in minde of the vile speech of Plautus, so much detested by Lactantius: Plautus had said, He doth very ill, that giueth an almes to a begger, Nam & illud quod dat perit,
To be short, it putteth me in mind of the vile speech of Plautus, so much detested by Lactantius: Plautus had said, He does very ill, that gives an alms to a beggar, Nam & illud quod that perit,
and the rich more thankefull, but he by communicating the offices of giuing and receiuing, Christian neighbour-hood and loue might be the better maintained and increased.
and the rich more thankful, but he by communicating the Offices of giving and receiving, Christian neighbourhood and love might be the better maintained and increased.
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because we must be at some three halfe-peny charge vpon them, (NONLATINALPHABET, that is, Oh two halfe-pence, what force are yee of, to saue or to kill, said one in the Comedie!) but we must remember that we are commanded to cast our bread vpon the waters, ( Eccles. 11.) euen where we thinke it cast away,
Because we must be At Some three halfpenny charge upon them, (, that is, O two halfpence, what force Are ye of, to save or to kill, said one in the Comedy!) but we must Remember that we Are commanded to cast our bred upon the waters, (Eccles. 11.) even where we think it cast away,
namely, how he could say truely, that Rulers were not terrible in his time, when Nero that ruled the roast then, was such a monstrous Tyrant, euen such a one, that Tertullian saith, It was no discredit vnto the Christians,
namely, how he could say truly, that Rulers were not terrible in his time, when Nero that ruled the roast then, was such a monstrous Tyrant, even such a one, that Tertullian Says, It was no discredit unto the Christians,
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Secondly, hauing shewed how Rulers are terrible to euill doers, I might take occasion by that which followeth immediatly, to shewe how by their institution they are comfortable to the pious and vertuous;
Secondly, having showed how Rulers Are terrible to evil doers, I might take occasion by that which follows immediately, to show how by their Institution they Are comfortable to the pious and virtuous;
In which Oration, she sheweth so much wise eloquence, and eloquent wisedome, that neither Aspasia or Hortensia, so much praised by the Grecians and Romanes:
In which Oration, she shows so much wise eloquence, and eloquent Wisdom, that neither Aspasia or Hortensia, so much praised by the Greeks and Romans:
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and folly is with him, and wilt thou put thy wit to a fooles wit? What wisedome? Secondly, My selfe, whom thou mightest thinke to haue more wit, (certainely I had better breeding,
and folly is with him, and wilt thou put thy wit to a Fools wit? What Wisdom? Secondly, My self, whom thou Mightest think to have more wit, (Certainly I had better breeding,
and wilt thou now fight thine owne battels, and reuenge thy selfe vpon an ill-nurtured clowne? vpon a feeble woman? vpon innocent hindes? what man-hood? Lastly,
and wilt thou now fight thine own battles, and revenge thy self upon an ill-nurtured clown? upon a feeble woman? upon innocent hinds? what manhood? Lastly,
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euen I beseech thee, who am one of thy Votaries, and doe pray God daily for thee, that he would settle thee in the Kingdome whereto thou art already anointed;
even I beseech thee, who am one of thy Votaries, and do pray God daily for thee, that he would settle thee in the Kingdom whereto thou art already anointed;
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and canst thou despise so great affection? so great deuotion? Thus Abigail ; And who euer would haue thought, that such a woman could haue beene so vnhappy,
and Canst thou despise so great affection? so great devotion? Thus Abigail; And who ever would have Thought, that such a woman could have been so unhappy,
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All that may be said for Abigail, and her friends, their excuse is this, that peraduenture they had hope to doe some good vpon him, to refine him, to remould him:
All that may be said for Abigail, and her Friends, their excuse is this, that Peradventure they had hope to do Some good upon him, to refine him, to remould him:
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whether thou shalt saue thy wife? I answer briefly, that S. Paul speaketh in that place of such as are married already, whom he would not haue to thinke of parting or breaking, vpon whatsoeuer pretext or surmize of lesse beliefe, or worse beliefe.
whither thou shalt save thy wife? I answer briefly, that S. Paul speaks in that place of such as Are married already, whom he would not have to think of parting or breaking, upon whatsoever pretext or surmise of less belief, or Worse belief.
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But if ye aske his iudgement concerning them that are to be married, he sheweth it plainely in the same Chapter, verse 39. A widdow is free to marry with whom she will, onely in the Lord ;
But if you ask his judgement Concerning them that Are to be married, he shows it plainly in the same Chapter, verse 39. A widow is free to marry with whom she will, only in the Lord;
Thus Tertullian in the second booke to his wife, and to the same effect his disciple Hierome. So, againe the Apostle ruleth it, Be not vnequally yoked with infidels.
Thus Tertullian in the second book to his wife, and to the same Effect his disciple Jerome. So, again the Apostle Ruleth it, Be not unequally yoked with Infidels.
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Doe you not remember what Salomon saith in the 10. of the Booke of the Preacher, Dead flyes corrupt the ointment of the Apothecary? Marke, the dead flyes are not mended by the precious ointment,
Do you not Remember what Solomon Says in the 10. of the Book of the Preacher, Dead flies corrupt the ointment of the Apothecary? Mark, the dead flies Are not mended by the precious ointment,
Well hauing spoken so much of the speaker Abigail, and her mate, let vs come now to the speech it selfe, Yet a man is risen vp, &c. Of this speech there be two parts, An Indignation, and an Omination ;
Well having spoken so much of the speaker Abigail, and her mate, let us come now to the speech it self, Yet a man is risen up, etc. Of this speech there be two parts, an Indignation, and an Omination;
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The Omination in the words that follow, But the soule of my Lord shall be bound, &c. The Indignation was grounded (no question) vpon two apparent causes, to wit, Sauls ingratitude and enuy,
The Omination in the words that follow, But the soul of my Lord shall be bound, etc. The Indignation was grounded (not question) upon two apparent Causes, to wit, Saul's ingratitude and envy,
Yet a man, &c. The Omination hath two parts, the former presageth, (wisheth at least,) all good vnto Dauid, and the later, Confusion to his implacable enemies.
Yet a man, etc. The Omination hath two parts, the former presages, (wishes At least,) all good unto David, and the later, Confusion to his implacable enemies.
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Touching the first part, and the first ground of Abigails indignation, to wit, ingratitude the same is a foule sinne, I pray God it be not found in the house of Iacob, as the Wise man speaketh in another case;
Touching the First part, and the First ground of Abigails Indignation, to wit, ingratitude the same is a foul sin, I pray God it be not found in the house of Iacob, as the Wise man speaks in Another case;
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For the point, Ingratitude certainely is a very malignant beast, or rather monster, and therefore we had need to pray against the increase of it, as the Prophet Hosea doth against Ephraim, O Lord giue them, What wilt thou giue them? barren wombes (or aborting wombs, NONLATINALPHABET) and dry breasts.
For the point, Ingratitude Certainly is a very malignant beast, or rather monster, and Therefore we had need to pray against the increase of it, as the Prophet Hosea does against Ephraim, Oh Lord give them, What wilt thou give them? barren wombs (or aborting wombs,) and dry breasts.
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And with the words of the Poet against an odious man, NONLATINALPHABET, that is, O I would thou hadst neuer beene borne, at the least, I would thou hadst neuer beene married, (that we might haue no more of thy brood!) Now the causes of Ingratitude doe proceed, partly from the giuer, partly from the receiuer;
And with the words of the Poet against an odious man,, that is, Oh I would thou Hadst never been born, At the least, I would thou Hadst never been married, (that we might have no more of thy brood!) Now the Causes of Ingratitude do proceed, partly from the giver, partly from the receiver;
Did he take it to the heart? No, he made but a pegh at it, saying, She gaue me that, that without cruelty she could not take from me, I had serued her long.
Did he take it to the heart? No, he made but a pegh At it, saying, She gave me that, that without cruelty she could not take from me, I had served her long.
and the whole State, we celebrate this Day with all thankefulnesse,) had receiued great fauours from his Maiesty, liberty of body to goe whither they would, liberty of conscience to belieue as they lusted, liberty of accesse to the Court, without any touch of disgrace or exception against their person for their Religion,
and the Whole State, we celebrate this Day with all thankfulness,) had received great favours from his Majesty, liberty of body to go whither they would, liberty of conscience to believe as they lusted, liberty of access to the Court, without any touch of disgrace or exception against their person for their Religion,
Thus as Caesar Borgia, (a wicked sonne of a most Atheisticall father,) said and bragged, that either he would be Caesar, that is, a Soueraigne Commander,
Thus as Caesar Borgia, (a wicked son of a most Atheistical father,) said and bragged, that either he would be Caesar, that is, a Sovereign Commander,
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So these Giant-like Conspirators, by not knowing themselues, and by proceeding from Pride, to vngratefulnesse, from vngratefulnesse, to male-contentednesse, from male-contentednes, to disloyalty,
So these Giantlike Conspirators, by not knowing themselves, and by proceeding from Pride, to ungratefulness, from ungratefulness, to male-contentedness, from male-contentedness, to disloyalty,
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For the eye of the Owner feedeth the horse, and the feete of the Owner fatteth the ground, ( Pliny reporteth these speeches to haue beene vsed with the Romanes for Prouerbs.
For the eye of the Owner feeds the horse, and the feet of the Owner fatteth the ground, (pliny Reporteth these Speeches to have been used with the Romans for Proverbs.
But now to looke vpon one with an euill eye, as it is written of Laban, that his countenance was not towards Iacob, as in former time, to enuy one brother, or one neighbours well-doing;
But now to look upon one with an evil eye, as it is written of Laban, that his countenance was not towards Iacob, as in former time, to envy one brother, or one neighbours welldoing;
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to make his commings-in greater than they be, and his charges lesse, to haue the same eye that Saint Marke speaketh of, Out of the heart proceed euill thoughts, adulteries, fornications, and (amongst other vices) an euill eye, (a strange Hieroglyph,
to make his commings-in greater than they be, and his charges less, to have the same eye that Faint Mark speaks of, Out of the heart proceed evil thoughts, adulteries, fornications, and (among other vices) an evil eye, (a strange Hieroglyph,
Lastly, he knoweth nothing in Story, that doth not know, that many battels haue beene wretchedly lost by the malignity of Captaines, which chose rather to vndoe their Country & themselues too,
Lastly, he Knoweth nothing in Story, that does not know, that many battles have been wretchedly lost by the malignity of Captains, which chosen rather to undo their Country & themselves too,
nay, his Physician, and easedst him in his mad fits, when an euill spirit sent of God vexed him, Yet he is risen vp to persecute thee, &c. Notwithstanding thou didst put thy life in thine hand,
nay, his physician, and easedst him in his mad fits, when an evil Spirit sent of God vexed him, Yet he is risen up to persecute thee, etc. Notwithstanding thou didst put thy life in thine hand,
and instead of receiuing Dowry from him, didst pay him as it were for a Dowry, (NONLATINALPHABET,) two hundred fore-skinnes of the Philistines, yet he is risen vp against thee, &c. Lastly, Notwithstanding thou didst that, that few others would haue done,
and instead of receiving Dowry from him, didst pay him as it were for a Dowry, (,) two hundred foreskins of the philistines, yet he is risen up against thee, etc. Lastly, Notwithstanding thou didst that, that few Others would have done,
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namely, to spare him, when thou hadst him at an aduantage, and mightest haue nayled him to the ground, and so gotten present possession of a Kingdome, yet he is risen vp against thee, &c. Thus she amplifieth or aggrauateth the offence, by the worthinesse of the person against whom it was committed:
namely, to spare him, when thou Hadst him At an advantage, and Mightest have nailed him to the ground, and so got present possession of a Kingdom, yet he is risen up against thee, etc. Thus she amplifieth or Aggravateth the offence, by the worthiness of the person against whom it was committed:
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nor yet Ish, for that may signifie a worthy man, ( Benei-Ish, worthy men, extraordinary men,) but Adam, an ordinary man, a naturall man, one that is of the earth, that is earthly-minded and appointed;
nor yet Ish, for that may signify a worthy man, (Benei-Ish, worthy men, extraordinary men,) but Adam, an ordinary man, a natural man, one that is of the earth, that is earthly-minded and appointed;
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For though it be neuer lawfull for a man to lie, as Augustine proueth soundly, wittily, learnedly, in his bookes to Consentius, yet it is lawfull to conceale a truth,
For though it be never lawful for a man to lie, as Augustine Proves soundly, wittily, learnedly, in his books to Consentius, yet it is lawful to conceal a truth,
The like we reade of a great man in France, that when the noble Admirall was cast out of a Garret, and his braines dasht out vpon the pauement, he would not beleeue that the Admirall was slaine,
The like we read of a great man in France, that when the noble Admiral was cast out of a Garret, and his brains dashed out upon the pavement, he would not believe that the Admiral was slain,
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But now, what is become of Dauids good deeds, so many, and so many? why be they not remembred? NONLATINALPHABET, that is, Old good turnes sleepe, and men be vnmindfull;
But now, what is become of David good Deeds, so many, and so many? why be they not remembered?, that is, Old good turns sleep, and men be unmindful;
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Well-fare also the Spaniards, who hauing taken Peter of Nauarre, a famous Engineer, (who had fallen from them to the French,) and layed him vp in prison, in one of the Castels at Naples,
Welfare also the Spanish, who having taken Peter of Navarre, a famous Engineer, (who had fallen from them to the French,) and laid him up in prison, in one of the Castles At Naples,
when they remembred that they had taken the same Castell before by his prowesse, they could not finde in their hearts to doe him any violence, but suffered him to depart.
when they remembered that they had taken the same Castle before by his prowess, they could not find in their hearts to do him any violence, but suffered him to depart.
Suppose I had giuen you some probable cause of discontent by a word spoken, should that make my good deeds to be forgotten? as namely, my giuing sight to your blind, hearing to your deafe, life to your dead, &c. were this honesty? So Abigail, suppose thou hadst giuen him some cause of offence,
Suppose I had given you Some probable cause of discontent by a word spoken, should that make my good Deeds to be forgotten? as namely, my giving sighed to your blind, hearing to your deaf, life to your dead, etc. were this honesty? So Abigail, suppose thou Hadst given him Some cause of offence,
and defensiue, to be forgotten, and thy selfe to be reputed and condemned for a Traytor? This were hard, extreme hard, Abigail might thinke, and we might say:
and defensive, to be forgotten, and thy self to be reputed and condemned for a Traitor? This were hard, extreme hard, Abigail might think, and we might say:
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He is a kind of God vpon earth, NONLATINALPHABET, that is, That which is Soueraigne, is thought to be God (in some sort.) Now, a King is a liuely Image of God, said the Heathen man:
He is a kind of God upon earth,, that is, That which is Sovereign, is Thought to be God (in Some sort.) Now, a King is a lively Image of God, said the Heathen man:
for this cause it is said in Exodus, (Thou shalt not raile vpon the Iudges (or Magistrates, Elohim,) neither shalt thou speake ill of the Ruler of thy people, (that is, the King especially. ) And Salomon in the booke of the Preacher, Curse not the King, no, not in thy thought, &c. for the fowles of the ayre shall carry the voyce,
for this cause it is said in Exodus, (Thou shalt not rail upon the Judges (or Magistrates, Elohim,) neither shalt thou speak ill of the Ruler of thy people, (that is, the King especially.) And Solomon in the book of the Preacher, Curse not the King, no, not in thy Thought, etc. for the fowls of the air shall carry the voice,
Now, if euery striuing against the Prince, be most vnlawfull, and deserueth seuere punishment, what is it then to doe some act of hostility against him;
Now, if every striving against the Prince, be most unlawful, and deserves severe punishment, what is it then to do Some act of hostility against him;
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as for example, to blow the Trumpet of sedition, as did Sheba, to leuy an Army against him, as did Absalom, to lift vp the hand against him, as Achitophel counselled? I confesse that there haue beene Princes, that haue beene more tender in their eares than in their bodies;
as for Exampl, to blow the Trumpet of sedition, as did Sheba, to levy an Army against him, as did Absalom, to lift up the hand against him, as Ahithophel counseled? I confess that there have been Princes, that have been more tender in their ears than in their bodies;
as well for their worth, as for their power, and had not all these their hands full, by meanes of seditious practisers? As for Lewes, surnamed the Pious ;
as well for their worth, as for their power, and had not all these their hands full, by means of seditious practisers? As for Lewes, surnamed the Pious;
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when Satan had his full swinge? what maruell, I say, if two hundred yeeres after, Gregorie the seuenth stirred vp against Henry the fourth, Rodolpho, a great Prince of Sweden, sending him the Imperiall crowne with a verse that euery Scholler hath in his mouth, Petra dedit Petro, Petrus Diadema Rodolpho? And not content herwith, he lastly stirred vp against the said Emperour his owne sonne, alluring him with faire promises of this life,
when Satan had his full swinge? what marvel, I say, if two hundred Years After, Gregory the Seventh stirred up against Henry the fourth, Rodolpho, a great Prince of Sweden, sending him the Imperial crown with a verse that every Scholar hath in his Mouth, Petra dedit Peter, Peter Diadema Rodolpho? And not content herewith, he lastly stirred up against the said Emperor his own son, alluring him with fair promises of this life,
or since,) and saw the end and confusion of all his foes, saue of his sonne, whom God suffered to suruiue, to make him a subiect and spectacle of his wrath.
or since,) and saw the end and confusion of all his foes, save of his son, whom God suffered to survive, to make him a Subject and spectacle of his wrath.
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After the dayes of Henry the fourth, the succeeding Emperours had much adoe with their disloyall subiects, being set on by them of Rome, who would be counted Fathers,
After the days of Henry the fourth, the succeeding emperors had much ado with their disloyal Subjects, being Set on by them of Rome, who would be counted Father's,
How did they deale with Fredericke the second? (to remember him onely,) They worke a conscience in him, to make warre vpon the Infidels, (as though Christ would haue his Kingdome aduanced by the materiall sword, But that was euen their houre,
How did they deal with Frederick the second? (to Remember him only,) They work a conscience in him, to make war upon the Infidels, (as though christ would have his Kingdom advanced by the material sword, But that was even their hour,
yea, (to shew that they hated the Christian Emperour more than the Mahometan,) they send vnto the Souldan, the Emperours picture, that he might the more easily destroy him:
yea, (to show that they hated the Christian Emperor more than the Mahometan,) they send unto the Sultan, the emperors picture, that he might the more Easily destroy him:
But was he suffered to be quiet in the Empire, in Germany? No, there the Popes set vp against him Anti-Emperours, two or three, one after another, presuming that if one did misse, the other would hit.
But was he suffered to be quiet in the Empire, in Germany? No, there the Popes Set up against him Anti-Emperours, two or three, one After Another, presuming that if one did miss, the other would hit.
all of them that admitted of their election, and tooke vpon them the name of Emperour, (the true Emperour being aliue,) did in a manner suddenly perish,
all of them that admitted of their election, and took upon them the name of Emperor, (the true Emperor being alive,) did in a manner suddenly perish,
And truly by the hands or heads of such, as Aeneas Syluius (that was afterwards Pope,) speaketh of in his Story of Austrich, Non fuit vllum insigniter grande malum in Ecclesia, quod non exeat,
And truly by the hands or Heads of such, as Aeneas Sylvius (that was afterwards Pope,) speaks of in his Story of Ostrich, Non fuit vllum insigniter Grande malum in Ecclesia, quod non exeat,
So when the fulnesse of time came, that the mysterie of iniquity should be reuealed, it pleased our good God, that stirred vp the spirit of Cyrus, to send them that were in captiuity vnder old Babylon, vnto their owne Country, Land of promise, to stirre vp the spirits also of many Kings in our later times, to slip out their neckes,
So when the fullness of time Come, that the mystery of iniquity should be revealed, it pleased our good God, that stirred up the Spirit of Cyrus, to send them that were in captivity under old Babylon, unto their own Country, Land of promise, to stir up the spirits also of many Kings in our later times, to slip out their necks,
or not long before, Gustauus King of Swethland, a Prince likewise of great valour and wisedome, he banished the Pope and his authority, out of his Kingdomes.
or not long before, Gustauus King of Sweden, a Prince likewise of great valour and Wisdom, he banished the Pope and his Authority, out of his Kingdoms.
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yea, and Henry the second, King of France, yea, and Charles the fifth Emperour, though both of them most superstitious, protested against the Councell of Trent, summoned by the Pope, thereby not a little questioning and shaking his absolute authority,
yea, and Henry the second, King of France, yea, and Charles the fifth Emperor, though both of them most superstitious, protested against the Council of Trent, summoned by the Pope, thereby not a little questioning and shaking his absolute Authority,
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They write also of Dominicke the Fryer, (of whom I spake euen now, ) that his mother being with child of him, she dreamed she had a whelpe in her wombe, that had a fire-brand in his mouth;
They write also of Dominick the Fryer, (of whom I spoke even now,) that his mother being with child of him, she dreamed she had a whelp in her womb, that had a firebrand in his Mouth;
And truly, he that had the skill to cast the Iesuites their natiuity, or rather, that will by the fruite iudge of the tree, will confesse, that of all the Spawne, that Satan or his Vicar haue cast out or allowed in these later hundred yeeres, none haue wrought, either more dishonour to God,
And truly, he that had the skill to cast the Iesuites their Nativity, or rather, that will by the fruit judge of the tree, will confess, that of all the Spawn, that Satan or his Vicar have cast out or allowed in these later hundred Years, none have wrought, either more dishonour to God,
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Plutarch maruelleth how a man could be compounded of so many contraries, as Alcibiades was, iocund with the merry, sad with the graue, babblatiue with praters, of few words with the silent, a rioter with boone-companions, abstinent with the abstenious, &c. in a word, a very Cameleon, changing himselfe into all colours, saue white, (for these be Plutarch words.
Plutarch marveleth how a man could be compounded of so many contraries, as Alcibiades was, jocund with the merry, sad with the graven, babblatiue with praters, of few words with the silent, a rioter with boon-companions, abstinent with the abstemious, etc. in a word, a very Chameleon, changing himself into all colours, save white, (for these be Plutarch words.
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as also some of themselues, (at the least of their friends giue forth,) Iesuita est omnis homo, that is, A Iesuite is an euery-ody, fellow for all companies, he can blow hot and cold with one breath, play fast and loose with one hand;
as also Some of themselves, (At the least of their Friends give forth,) Jesuit est omnis homo, that is, A Iesuite is an euery-ody, fellow for all companies, he can blow hight and cold with one breath, play fast and lose with one hand;
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goe to the Kings of the earth, and incense them against their subiects, specially, if they smell of Heresie, (as they call Heresie,) repaire to the subiects,
go to the Kings of the earth, and incense them against their Subjects, specially, if they smell of Heresy, (as they call Heresy,) repair to the Subjects,
with the iouiall they will not sticke to quaffe, and carouse, yea, to dance and game, Ordine ad Deum, to winne them, forsooth, (the Apostles were wont to vse that method in preaching no doubt;) with the austere, they will bend the browe,
with the jovial they will not stick to quaff, and carouse, yea, to dance and game, Order ad God, to win them, forsooth, (the Apostles were wont to use that method in preaching no doubt;) with the austere, they will bend the brow,
and put such a face of grauity vpon it, as though the Quintessence of vertue might be extracted out of their fore-heads, intus Nero, foris Cato, totus ambiguus, that is, A Nero inwardly, a Cato outwardly, euery way an Hypocrite or doubler.
and put such a face of gravity upon it, as though the Quintessence of virtue might be extracted out of their foreheads, intus Nero, Foris Cato, totus ambiguus, that is, A Nero inwardly, a Cato outwardly, every Way an Hypocrite or doubler.
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Aeneas Syluius, compareth Monks and old witches together, saying, Non audet Stygius Pluto tentare quod audet Infelix Monachus, plenaque fraudis anus, that is, The Deuill himselfe is not so venturous,
Aeneas Sylvius, compareth Monks and old Witches together, saying, Non audet Stygius Pluto tentare quod audet Infelix Monachus, plenaque fraudis anus, that is, The devil himself is not so venturous,
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They will not play small play, nor busie their refined wits about trifles, (as Domitian is reported to haue spent certaine houres in the day in catching flies.) O no,
They will not play small play, nor busy their refined wits about trifles, (as Domitian is reported to have spent certain hours in the day in catching flies.) O no,
as it is in my Text, Fight not against small nor great, but against the King of Israel onely, (said the King of Syria.) So these strike onely at the fairest.
as it is in my Text, Fight not against small nor great, but against the King of Israel only, (said the King of Syria.) So these strike only At the Fairest.
What doe you speake of killing of Leicester, (said one of the foureteene Traitors that were En-Iesuited,) the Queene is the onely marke? Thus in England.
What do you speak of killing of Leicester, (said one of the foureteene Traitors that were En-Iesuited,) the Queen is the only mark? Thus in England.
Hereupon one Iohn Castile, a Nouice of theirs, attempts vpon his person, and strikes out one of his teeth, (he meant to haue striken him to the heart,
Hereupon one John Castile, a Novice of theirs, attempts upon his person, and strikes out one of his teeth, (he meant to have stricken him to the heart,
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but the King stooping downe vpon occasion, receiued the blow into his mouth, (My mouth, said the King afterwards, conuinceth the Iesuites.) And Barrier, a disciple of theirs, came with a resolution from Meloun to stabbe him.
but the King stooping down upon occasion, received the blow into his Mouth, (My Mouth, said the King afterwards, Convinces the Iesuites.) And Barrier, a disciple of theirs, Come with a resolution from Meloun to stab him.
that for as much as the Pope is Christs Vicar, or Vice-gerent, whosoeuer fighteth against any of his creatures or fauorites, he fighteth against Christ himselfe,
that for as much as the Pope is Christ Vicar, or Vicegerent, whosoever fights against any of his creatures or favorites, he fights against christ himself,
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Before that, euen about this time twelue yeeres, they attempted against our now Soueraigne, (whom God in his mercy preserue,) and as though it had beene a small thing to kill a King,
Before that, even about this time twelue Years, they attempted against our now Sovereign, (whom God in his mercy preserve,) and as though it had been a small thing to kill a King,
but these were Pagans, and knew nothing of God or godlinesse. So we read of Vesperae Siculae, matutinae Parisienses, that is, Sicilian Euen-song, and Paris-Mattens;
but these were Pagans, and knew nothing of God or godliness. So we read of Vesperae Sicilian, matutinae Parisians, that is, Sicilian Evensong, and Paris-Mattens;
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also of Danish and Normandish Washals, in which there was an horrible slaughter made of such as came vnto the place, in the simplicity of their soules;
also of Danish and Normandish Washals, in which there was an horrible slaughter made of such as Come unto the place, in the simplicity of their Souls;
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Or as he doth, Chapter 66. Who hath heard such a thing, who hath seene such things? Poets feine of Enceladus the Giant, that as oft as he changeth his side for wearinesse, he maketh the Country about him to quake,
Or as he does, Chapter 66. Who hath herd such a thing, who hath seen such things? Poets feign of Enceladus the Giant, that as oft as he changes his side for weariness, he makes the Country about him to quake,
as the Psalmist speaketh, and then in the end, breaking forth with violence, they carry away whatsoeuer is in the way, trees, houses, Towers, transplanting or translating them from one side to another, from one end to another maruellously.
as the Psalmist speaks, and then in the end, breaking forth with violence, they carry away whatsoever is in the Way, trees, houses, Towers, transplanting or translating them from one side to Another, from one end to Another marvellously.
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for God was with vs. Omnipotens Deus, Valentiniano Regnum, quod dederat, reseruauit, that is, Almighty God, that gaue Valentinian the Empire, preserued it vnto him;
for God was with us Omnipotens Deus, Valentinian Kingdom, quod dederat, reseruauit, that is, Almighty God, that gave Valentinian the Empire, preserved it unto him;
and for whose health they were most carefull,) they showted, Saluae Roma, salua patria, saluus est Germanicus, Rome is safe, our Country is safe, for lo, Gemanicus is safe.
and for whose health they were most careful,) they shouted, Saluae Roma, salua patria, saluus est Germanicus, Rome is safe, our Country is safe, for lo, Gemanicus is safe.
and his Maiesty may say •nto vs as Ioseph doth to his brethren, Genesis the 45. Behold, your eyes doe see, and the eyes of my brother Beniamin, that my mouth doth speake vnto you.
and his Majesty may say •nto us as Ioseph does to his brothers, Genesis the 45. Behold, your eyes do see, and the eyes of my brother Benjamin, that my Mouth does speak unto you.
The Romanes celebrated the memoriall of the driuing out of their oppressors, and called it Regifugium, we may call this feast Regi-sa•uium, because the Kings life,
The Romans celebrated the memorial of the driving out of their Oppressors's, and called it Regifugium, we may call this feast Regi-sa•uium, Because the Kings life,
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and vsurped the Crowne themselues, and called it NONLATINALPHABET, we may call this feast NONLATINALPHABET, because of the destruction of the Traytors who were taken in their owne snare, and fell into the pit that they had digged for others.
and usurped the Crown themselves, and called it, we may call this feast, Because of the destruction of the Traitors who were taken in their own snare, and fell into the pit that they had dug for Others.
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if he had not giuen his Angels charge ouer vs, it had not failed vs but our soules had beene put to silence, they were so wrathfully displeased at vs. Well, the enemies of Dauid were found lyers,
if he had not given his Angels charge over us, it had not failed us but our Souls had been put to silence, they were so wrathfully displeased At us Well, the enemies of David were found liars,
) In like manner of Phrasing, Dauid saith, that his teares were put vp in Gods bottle, that none of them should be spilt vpon the ground, but should be remembred, and accounted for.
) In like manner of Phrasing, David Says, that his tears were put up in God's Bottle, that none of them should be spilled upon the ground, but should be remembered, and accounted for.
and after Christs time, Gratian, and Valentinian, ) Christian and godly Emperours, and of late in our fresh memory, the two Henries of France, that I speake nothing of the Prince of Conde ▪ and the Prince of Orange. If it be true,
and After Christ time, Gratian, and Valentinian,) Christian and godly emperors, and of late in our fresh memory, the two Henries of France, that I speak nothing of the Prince of Conde ▪ and the Prince of Orange. If it be true,
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If they will walke in the wayes of the Lord with an vpright heart, and with all their heart, &c. euen as Samuel the Prophet expresseth the happinesse of a King and a State conditionally,
If they will walk in the ways of the Lord with an upright heart, and with all their heart, etc. even as Samuel the Prophet Expresses the happiness of a King and a State conditionally,
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O that we would consider this, we that forget God so oft, and so foulely, what hurt we doe to our good King, not onely our selues, by euery worke of impiety and iniquity we doe ▪ we strike at his Estate,
O that we would Consider this, we that forget God so oft, and so foully, what hurt we do to our good King, not only our selves, by every work of impiety and iniquity we do ▪ we strike At his Estate,
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we doe what we can to shorten his dayes, as oft as we drawe along the cords of vnnecessary contentions, of sensuality, of drunkennesse, of oppression, of vncharitablenesse, of coozenage, of vsury and the like.
we do what we can to shorten his days, as oft as we draw along the cords of unnecessary contentions, of sensuality, of Drunkenness, of oppression, of uncharitableness, of cozenage, of Usury and the like.
and the beasts of the field to be at league with vs, as it is in Iob. So, on the other side, if wickednesse be found in vs, as Salomon said to Adoniah ;
and the beasts of the field to be At league with us, as it is in Job So, on the other side, if wickedness be found in us, as Solomon said to Adoniah;
euen as Salomon expresly setteth it downe, Prouerbs 28. For the transgression of a people, there be many Princes, (that is, many changes,) when as on the contrary side, when a people doe set their hearts to feare the Lord,
even as Solomon expressly sets it down, Proverbs 28. For the Transgression of a people, there be many Princes, (that is, many changes,) when as on the contrary side, when a people do Set their hearts to Fear the Lord,
and right, and shunne the sinnes of vnfaithfulnesse, of Idolatry, of presumption, of profanenesse, and the like ▪ then behold, he giueth them a good Prince in his mercy,
and right, and shun the Sins of unfaithfulness, of Idolatry, of presumption, of profaneness, and the like ▪ then behold, he gives them a good Prince in his mercy,
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Oh then let vs not onely pray for him, as Tertullian did for the Emperor, that God would giue him Domum tutam, exercitus fortes, senatum fidelem, that is, A safe Court, valiant Armies,
O then let us not only pray for him, as Tertullian did for the Emperor, that God would give him Domum tutam, Exercitus forts, senatum Fidelium, that is, A safe Court, valiant Armies,
and a faithfull Senate, but also that he would giue him Populum probum, that is, A vertuous people, a good Commonalty, (which is a part of Tertullians prayer in the same place,) and let vs endeauour our selues euery one for his part, to make vp this Populum probum, that is, to be pious and vertuous.
and a faithful Senate, but also that he would give him Populum probum, that is, A virtuous people, a good Commonalty, (which is a part of Tertullia's prayer in the same place,) and let us endeavour our selves every one for his part, to make up this Populum probum, that is, to be pious and virtuous.
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So shall the Lord make vnto our King a sure house, and his son shall sit vpon his Throne after him & his sonne after him, Et nati natorum, & qui nascentur ab illis, that is, their sons after them, to many and many generations.
So shall the Lord make unto our King a sure house, and his son shall fit upon his Throne After him & his son After him, Et Nati natorum, & qui nascentur ab illis, that is, their Sons After them, to many and many generations.
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IN these words we haue, First, a speciall charge, [ not to be drunke. ] Secondly, a speciall designation or Caueat, [ with wine. ] Thirdly, a speciall reason, [ wherein is excesse. ] To be drunke is a foule sinne;
IN these words we have, First, a special charge, [ not to be drunk. ] Secondly, a special designation or Caveat, [ with wine. ] Thirdly, a special reason, [ wherein is excess. ] To be drunk is a foul sin;
to doe that which containeth and carrieth with it so much mischiefe, and inconuenience as the word NONLATINALPHABET importeth, is very fearefull and dangerous. Touching the first;
to do that which Containeth and Carrieth with it so much mischief, and inconvenience as the word imports, is very fearful and dangerous. Touching the First;
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So it is no disgrace for any man to be called vpon with these words, He that thinketh he standeth now, at the second or third houre of the day, let him take heed,
So it is no disgrace for any man to be called upon with these words, He that Thinketh he Stands now, At the second or third hour of the day, let him take heed,
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if you will finde some sober, you must take them in their beds, (for they rise vp early to follow drunkennesse) Nay, as Saint Hierome telleth of one that sware by her Ioue, that she was very betime,
if you will find Some Sobrium, you must take them in their Beds, (for they rise up early to follow Drunkenness) Nay, as Saint Jerome Telleth of one that sware by her Ioue, that she was very betime,
In another, To whom shall I speake & admonish, that they may heare? If a man will prophesie to them of wine & strong drink, (for it is not against it,) he shall euen be the Prophet of this people, a Prophet for the nonce.
In Another, To whom shall I speak & admonish, that they may hear? If a man will prophesy to them of wine & strong drink, (for it is not against it,) he shall even be the Prophet of this people, a Prophet for the nonce.
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Indeed, as I finde in Aelian, that a certaine politicke Captaine, Leonides by name, finding the security, the beastly security of them of Byzantium, (whom he tooke vpon him to defend,) that they would not be reclaimed from their tippling, no, not when the enemy was ready to scale the walls, deuised to haue the Vintners and Ale-wiues remoue their hogs-heads and barrels out of their houses and Tauernes to the walls, that the people thither resorting to swill, might at the least make a shew of resistance.
Indeed, as I find in Aelian, that a certain politic Captain, Leonides by name, finding the security, the beastly security of them of Byzantium, (whom he took upon him to defend,) that they would not be reclaimed from their tippling, no, not when the enemy was ready to scale the walls, devised to have the Vintners and Alewives remove their hogsheads and barrels out of their houses and Taverns to the walls, that the people thither resorting to swill, might At the least make a show of resistance.
Comus & Addeph•gia, that is, Gluttony or full-•eeding, those they are were acquainted with, and for the same reproached by their neighbours that had not so good stomakes;
Comus & Addeph•gia, that is, Gluttony or full-•eeding, those they Are were acquainted with, and for the same reproached by their neighbours that had not so good stomachs;
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and prefixed aboue in the Chapter, Shall I not visit for these things, saith the Lord, shall I not be auenged vpon such a Nation as this? Well, the matter falling out so foule,
and prefixed above in the Chapter, Shall I not visit for these things, Says the Lord, shall I not be avenged upon such a nation as this? Well, the matter falling out so foul,
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Alas, this sinne of Drunkennesse is a crying sinne, and as it is said, Genes. 6. That all flesh had corrupted his way vpon earth, (through lust especially;) So now the world may seeme to be corrupt and abominable through Drunkennesse.
Alas, this sin of drunkenness is a crying sin, and as it is said, Genesis. 6. That all Flesh had corrupted his Way upon earth, (through lust especially;) So now the world may seem to be corrupt and abominable through drunkenness.
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For as where there is no Law, there is no transgression, so where men are ineuitably necessarily blinde or ignorant, they haue somewhat to excuse their sinne withall.
For as where there is no Law, there is no Transgression, so where men Are inevitably necessarily blind or ignorant, they have somewhat to excuse their sin withal.
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when (as Augustine speaketh against merit,) Vniuersa facies atque (vt ita dicam) vultus sanctarum Scripturarum rectè intuentes, id admonere inuenitur, vt qui gloriatur, in Domino glorietur, The whole face and countenance of the holy Scriptures, doth admonish them that looke vpon it with a streight eye, that he that reioyceth should reioice in the Lord.
when (as Augustine speaks against merit,) Vniuersa fancies atque (vt ita dicam) vultus sanctarum Scripturarum rectè Intuentes, id admonere Inuenitur, vt qui gloriatur, in Domino glorietur, The Whole face and countenance of the holy Scriptures, does admonish them that look upon it with a straight eye, that he that rejoices should rejoice in the Lord.
ought we not to hold that sin most vile and detestable, that is so generally spoken against? Looke vpon my Text onely, Be not drunke, s•ith the Apostle.
ought we not to hold that since most vile and detestable, that is so generally spoken against? Look upon my Text only, Be not drunk, s•ith the Apostle.
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Marke, he doth not say, I aduise you not to be drunke, though as Tertullian saith, Consilium & edictum eius, diuini iam praecepti instar obtinuit, &c. His counsell were of no lesse authority than a commandement:
Mark, he does not say, I advise you not to be drunk, though as Tertullian Says, Consilium & Edictum eius, Divine iam Precepts instar obtinuit, etc. His counsel were of no less Authority than a Commandment:
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[ Be not drunke. ] Where note in the second place, That Gods wayes be not like mans wayes, as the Prophet saith, Men thinke it is an indifferent thing to drinke much or little,
[ Be not drunk. ] Where note in the second place, That God's ways be not like men ways, as the Prophet Says, Men think it is an indifferent thing to drink much or little,
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and commandeth vs to vnderstand what is the will of the Lord, and therefore adding immediatly thereupon the words of my Text, [ Be not drunke with wine, ] he would haue vs to make this collection, That Drunkennesse is a speciall hinderance to the knowledge of God.
and commands us to understand what is the will of the Lord, and Therefore adding immediately thereupon the words of my Text, [ Be not drunk with wine, ] he would have us to make this collection, That drunkenness is a special hindrance to the knowledge of God.
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Euery other sinne that a man committeth, leaueth some sting or remorse behind it, but the drunkard seemeth to be NONLATINALPHABET, past sorrow, past feeling.
Every other sin that a man Committeth, Leaveth Some sting or remorse behind it, but the drunkard seems to be, passed sorrow, passed feeling.
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Therefore when God would shew his hatred against pride, because it could hardly be compared to a worse thing, he compareth it to drunkennesse, saying, Behold the proud man (or arrogant NONLATINALPHABET, ) is as he that transgresseth by wine, he keepeth not at home, (lo-ijnueh) he enlargeth his desire as hell,
Therefore when God would show his hatred against pride, Because it could hardly be compared to a Worse thing, he compareth it to Drunkenness, saying, Behold the proud man (or arrogant,) is as he that Transgresseth by wine, he Keepeth not At home, (lo-ijnueh) he enlarges his desire as hell,
If we drinke not till our eyes stare againe, and while we haue euer a penny in our purse, we shall dye an ignoble death, no man will reuenge our death.
If we drink not till our eyes stare again, and while we have ever a penny in our purse, we shall die an ignoble death, no man will revenge our death.
This is the NONLATINALPHABET, the practice, but what is NONLATINALPHABET, the duty? The Apostle sheweth it in my Text, Be not drunke. So to the Romanes, Walke honestly as in the day time, not in gluttony and drunkennesse:
This is the, the practice, but what is, the duty? The Apostle shows it in my Text, Be not drunk. So to the Romans, Walk honestly as in the day time, not in gluttony and Drunkenness:
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then they fell to vnhonest embracings with the Macedonian Gentlewomen, and that they paid full dearely for, itcost them their liues though they were Embassadors.
then they fell to unhonest embracings with the Macedonian Gentlewomen, and that they paid full dearly for, itcost them their lives though they were ambassadors.
and what Writer doth not afford many such examples? Therefore if you will haue incontinency banished out of your City, doe your best to banish drunkennesse first of all,
and what Writer does not afford many such Examples? Therefore if you will have incontinency banished out of your city, do your best to banish Drunkenness First of all,
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We may take vp the like complaint against drinking, that Multifundia, I meane, multum infundendo, the powring in of much liquor is the shame of this Kingdome already,
We may take up the like complaint against drinking, that Multifundia, I mean, multum infundendo, the Pouring in of much liquour is the shame of this Kingdom already,
Priuately, it starueth many a family, if the goodman of an house be so giuen, yea, causeth much brabbling betweene man and wife, if either of them be so giuen,
Privately, it starveth many a family, if the goodman of an house be so given, yea, Causes much brabbling between man and wife, if either of them be so given,
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and that he got thereby the name of Tricongius? What a shame to Bonosus, that he should be called after his death, Amphora. To Diotimus of Athens, that he was called being yet aliue, Infundibulum. Some man will say;
and that he god thereby the name of Tricongius? What a shame to Bonosus, that he should be called After his death, Amphora. To Diotimus of Athens, that he was called being yet alive, Infundibulum. some man will say;
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To what purpose is this inuectiue against drunkennesse, except you know, and would tell vs what is good against it? as if a Physician should tell his patient in what danger he stood,
To what purpose is this invective against Drunkenness, except you know, and would tell us what is good against it? as if a physician should tell his patient in what danger he stood,
The best thing that I know, is first to lay to our hearts the commandement that is in my Text, [ Be not drunke. ] The Apostle commandeth this in his Name, that hath power to giue life, and to destroy.
The best thing that I know, is First to lay to our hearts the Commandment that is in my Text, [ Be not drunk. ] The Apostle commands this in his Name, that hath power to give life, and to destroy.
Fourthly, that you thinke that the Law that Minos made for Creete (whereof Plato maketh mention in his Dialogue called Minos, ) is very necessary for them of this Land, NONLATINALPHABET, not to drinke one to another.
Fourthly, that you think that the Law that Minos made for Crete (whereof Plato makes mention in his Dialogue called Minos,) is very necessary for them of this Land,, not to drink one to Another.
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His Maiesty hath beene graciously pleased to set forth his Proclamation against Combatants: it may please God also to moue his Royall heart to proclaime against Compotants, against such as drinke healths, thereby to ouerthrow their owne health,
His Majesty hath been graciously pleased to Set forth his Proclamation against Combatants: it may please God also to move his Royal heart to proclaim against Compotants, against such as drink healths, thereby to overthrow their own health,
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Tephillash shotheh tognabah, (so saith Baal Turim, and it is not contradicted by Christians,) how much more then is their drinking? Lastly, in my iudgement it were very profitable,
Tephillash shotheh tognabah, (so Says Baal Turin, and it is not contradicted by Christians,) how much more then is their drinking? Lastly, in my judgement it were very profitable,
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yea, necessary, that in euery City and Towne, there should be certaine persons appointed, (in Cities some of the chiefest Aldermen,) that are of speciall reputation for piety & grauity, in Towns also and Villages, some of the most substantiall Parishioners,
yea, necessary, that in every city and Town, there should be certain Persons appointed, (in Cities Some of the chiefest Aldermen,) that Are of special reputation for piety & gravity, in Towns also and Villages, Some of the most substantial Parishioners,
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and doe edormiscere villum, but also such as are scandalous in the streets, reeling to and fro, not like a drunken man, (as it is in the Psalme) but starke drunke,
and do edormiscere villum, but also such as Are scandalous in the streets, reeling to and from, not like a drunken man, (as it is in the Psalm) but stark drunk,
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these also would be especially punished by Censors, because they sinne openly, that the euill being taken away, God may be intreated toward the Land. Why should the name or office of a Censor be odious vnto vs? (albeit I stand not vpon the name, let such be appointed, that will proceed as farre-forth as the common Law,
these also would be especially punished by Censors, Because they sin openly, that the evil being taken away, God may be entreated towards the Land. Why should the name or office of a Censor be odious unto us? (albeit I stand not upon the name, let such be appointed, that will proceed as farforth as the Common Law,
So I could tell you that a great politician, and a very wise man findeth this fault with the Venetians, that hauing such a world of Officers as they had,
So I could tell you that a great politician, and a very wise man finds this fault with the Venetians, that having such a world of Officers as they had,
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on the other side the same authour commendeth a City that shall be namelesse at this time, (though he were not of the same sound Religion, that is practised in that City,) that by their discipline they kept men in such awe,
on the other side the same author commends a city that shall be nameless At this time, (though he were not of the same found Religion, that is practised in that city,) that by their discipline they kept men in such awe,
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when the whole head is sicke, and the whole heart is heauy? when from Dan to Beersheba, from one end of the Land to the other, all the foundations of the earth be out of course? Shall the righteousnes of a few, diuert a common destruction? or shall it deliuer the righteous themselues in the euill day? what good then will it doe? Much verily;
when the Whole head is sick, and the Whole heart is heavy? when from Dan to Beersheba, from one end of the Land to the other, all the foundations of the earth be out of course? Shall the righteousness of a few, divert a Common destruction? or shall it deliver the righteous themselves in the evil day? what good then will it do? Much verily;
the Iewes that were turned Christians in Pella, (who by Gods prouidence were maruellously saued, when a Panolothry or vniuersall destruction was brought vpon the Iewes by Titus ;) or else their punishment shall be so mitigated, that they may be well able to beare it.
the Iewes that were turned Christians in Pella, (who by God's providence were marvellously saved, when a Panolothry or universal destruction was brought upon the Iewes by Titus;) or Else their punishment shall be so mitigated, that they may be well able to bear it.
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and by and by the heauens were blacke with clowdes and wind, and there was a great raine, 1 Kings 18. They write strange things of Naphtha, that it will catch fire a farre off,
and by and by the heavens were black with Clouds and wind, and there was a great rain, 1 Kings 18. They write strange things of Naphtha, that it will catch fire a Far off,
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Well beloued, he doth not command vs to abhorre wine as an vncleane thing, as Plutarch in his booke of Isis, and Osiris, doth report of the Egyptians, that they vsed it not, no, not in their Sacrifices,
Well Beloved, he does not command us to abhor wine as an unclean thing, as Plutarch in his book of Isis, and Osiris, does report of the egyptians, that they used it not, no, not in their Sacrifices,
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or drinke offerings, vntill the time of Psammeticus, but abhorred the same vpon a conceit, that it was the blood of those Giants that they had heard did once make warre against God:
or drink offerings, until the time of Psammetichus, but abhorred the same upon a conceit, that it was the blood of those Giants that they had herd did once make war against God:
and wine that maketh glad the heart of man, &c. Not onely euery good giuing commeth downe from the Father of lights, Iames 1. but also whatsoeuer is giuen of God is good,
and wine that makes glad the heart of man, etc. Not only every good giving comes down from the Father of lights, James 1. but also whatsoever is given of God is good,
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though God will not allow vs to be drunke with wine, yet he doth not forbid vs to drinke wine, Vse a little wine for thy stomacks sake, and thine often infirmities ;
though God will not allow us to be drunk with wine, yet he does not forbid us to drink wine, Use a little wine for thy stomachs sake, and thine often infirmities;
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There was an Emperour that said to his Soldiers when they murmured for want of wine, What need you wine, that haue the riuer Nilus to drinke of? It is true, that the water of Nilus is better than our water, (for that will feed apace,
There was an Emperor that said to his Soldiers when they murmured for want of wine, What need you wine, that have the river Nilus to drink of? It is true, that the water of Nilus is better than our water, (for that will feed apace,
& therefore they would not suffer their Caluish-god Apis to drinke of it, ) but yet we haue mixed water, brued water, that is farre better and wholesomer also,
& Therefore they would not suffer their Caluish-god Apis to drink of it,) but yet we have mixed water, brued water, that is Far better and wholesomer also,
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But may not one lawfully be drunk• with it, (with malt-drinke I meane,) that is out of the tenor of our Text, which mentioneth onely drunkennes by wine? Beloued, you may not be drunke with wine,
But may not one lawfully be drunk• with it, (with malt-drink I mean,) that is out of the tenor of our Text, which mentioneth only Drunkenness by wine? beloved, you may not be drunk with wine,
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and therefore you shall haue many times Sicera ioyned with it to explicate the meaning of the word more fully, to wit, a drinke that hath the power to inebriate, for so the word signifieth.
and Therefore you shall have many times Sisera joined with it to explicate the meaning of the word more Fully, to wit, a drink that hath the power to inebriate, for so the word signifies.
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yet if you be ouer-come with strong drinke, of what kind soeuer it be, you are found trespassers against Saint Paul in this place, and consequently against God himselfe.
yet if you be overcome with strong drink, of what kind soever it be, you Are found trespassers against Saint Paul in this place, and consequently against God himself.
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To satisfie you farther, you shall vnderstand that Aristotle certaine hundred yeeres before Saint Paul, maketh mention of NONLATINALPHABET, Wine made of barley;
To satisfy you farther, you shall understand that Aristotle certain hundred Years before Saint Paul, makes mention of, Wine made of Barley;
What say you? the West-Indians, (as Benzo writeth, ) make a strange kind of mash in the mouthes of their women, (that is their Vate,) which they boile,
What say you? the West-Indians, (as Benzo Writeth,) make a strange kind of mash in the mouths of their women, (that is their Vate,) which they boil,
when they haue swilled in sweet whay or strong wort, and doe not you thinke, they offend highly against Saint Pauls precept, [ Be not drunke with wine? ] I make no doubt,
when they have swilled in sweet whay or strong wort, and do not you think, they offend highly against Saint Paul's precept, [ Be not drunk with wine? ] I make no doubt,
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if it maketh the head heauy, the heart outragious, the eyes to stare, the tongue to stammer, the feete to stagger, the stomacke to worke like a barrell of new ale,
if it makes the head heavy, the heart outrageous, the eyes to stare, the tongue to stammer, the feet to stagger, the stomach to work like a barrel of new ale,
& c· then it may be called Sicera, and goe for wine, and so come within the compasse of my Text. For this cause also you are forbidden to be drunke with Tobacco, which howsoeuer some dote vpon,
& c· then it may be called Sisera, and go for wine, and so come within the compass of my Text. For this cause also you Are forbidden to be drunk with Tobacco, which howsoever Some dote upon,
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or some Moly that was good against all sorcery, yet I beleeue the Prouerb is fulfilled in most takers, Thesaurus carbones, we looked for treasure, and beheld coales.
or Some Moly that was good against all sorcery, yet I believe the Proverb is fulfilled in most takers, Thesaurus carbones, we looked for treasure, and beheld coals.
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onely I put you in mind, of a saying of Saint Augustine in his confessions, Hoc me docuisti, vt quemadmodum medicament•, sic alimenta sumpturum accedam, &c. Thou hast taught me (O God,) that I should come with such a mind to receiue my meate,
only I put you in mind, of a saying of Saint Augustine in his confessions, Hoc me docuisti, vt quemadmodum medicament•, sic alimenta sumpturum Accedam, etc. Thou hast taught me (Oh God,) that I should come with such a mind to receive my meat,
So were Tobacco as wholesome a weede, or herbe, as is pretended, yet if it be vsed too commonly, nature will entertaine it as a friend, not as a Physician.
So were Tobacco as wholesome a weed, or herb, as is pretended, yet if it be used too commonly, nature will entertain it as a friend, not as a physician.
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but how can it choose but hurt the soule, when it causeth a man to spend so many precious houres in idlenesse, in vnthriftinesse, in sensuality? If we must giue an account for euery idle word, must we not giue an account for euery idle day,
but how can it choose but hurt the soul, when it Causes a man to spend so many precious hours in idleness, in unthriftiness, in sensuality? If we must give an account for every idle word, must we not give an account for every idle day,
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nay moneth, nay yeere? if for euery idle penny, must we not then for euery idle shilling? nay, I haue heard of diuers that haue sold their Patrimony for it.
nay Monn, nay year? if for every idle penny, must we not then for every idle shilling? nay, I have herd of diverse that have sold their Patrimony for it.
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as Diogenes did vnder the golden statue that Phryne the strumpet dedicated at Delphi, NONLATINALPHABET, that is, This was gotten by the intemperance of the Grecians.
as Diogenes did under the golden statue that Phryne the strumpet dedicated At Delphi,, that is, This was got by the intemperance of the Greeks.
And so I come to the third and last part of my diuision, to wit, the reason drawne from the danger attending drunkenn•sse, in these words, [ Wherein is NONLATINALPHABET, ] The word signifieth two things, Excesse in expences, opposite to frugality,
And so I come to the third and last part of my division, to wit, the reason drawn from the danger attending drunkenn•sse, in these words, [ Wherein is, ] The word signifies two things, Excess in expenses, opposite to frugality,
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As for example Esau, in selling away his birth-right was Asotus, and in selling it away for a messe of potage, was twice Asotus. The like might be said of Vgaccio, of Luca, that ventured his Dukedome, rather than he would lose a good supper;
As for Exampl Esau, in selling away his birthright was Asotus, and in selling it away for a mess of potage, was twice Asotus. The like might be said of Vgaccio, of Lucano, that ventured his Dukedom, rather than he would loose a good supper;
so the Prodigall sonne, Luke 15. for dilapidating of his portion, may be called Asotus, and for dilapidating of it no man knoweth for what, was twice Asotus. To be sho•t;
so the Prodigal son, Lycia 15. for dilapidating of his portion, may be called Asotus, and for dilapidating of it no man Knoweth for what, was twice Asotus. To be sho•t;
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they that walke as Saint Peter describeth them, in lasciuiousnesse, lusts, excesse of wine, reuellings, bankettings, &c. they are Asoti: but in that they doe maruell,
they that walk as Saint Peter Describeth them, in lasciviousness, Lustiest, excess of wine, revellings, banquetings, etc. they Are Asotus: but in that they do marvel,
Should any of the children of light wilfully abandon himselfe to the fellowship of darkenesse, adde sinne vnto sinne, drunkennesse vnto thirst, proceed from euill to worse;
Should any of the children of Light wilfully abandon himself to the fellowship of darkness, add sin unto sin, Drunkenness unto thirst, proceed from evil to Worse;
for if it be followed, it bringeth a man to a desperate estate, that he shall be Asotus, that is, Perditus, profligatus, that he shall simul cum re animam etiam perdere, make hauocke of his substance, and soule together.
for if it be followed, it brings a man to a desperate estate, that he shall be Asotus, that is, Perditus, profligatus, that he shall simul cum re animam etiam Perdere, make havoc of his substance, and soul together.
and be weary of his life (NONLATINALPHABET,) or make himselfe away like Peter the Cardinall, the base sonne of Sixtus the the fourth, that monstrous Epicure, the shame of the later times,
and be weary of his life (,) or make himself away like Peter the Cardinal, the base son of Sixtus the the fourth, that monstrous Epicure, the shame of the later times,
let me tell you what Saint Basil, and Saint Ambrose say, As smoke chaseth away Bees, so doth surfetting and drunkennesse spirituall graces. So Basil ; more particularly Ambrose ;
let me tell you what Saint Basil, and Saint Ambrose say, As smoke chases away Bees, so does surfeiting and Drunkenness spiritual graces. So Basil; more particularly Ambrose;
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and their Inne was a ship, and tossed and in great danger, by the surges and billowes, which carried it to and fro, (when those surges were in their braines,
and their Inn was a ship, and tossed and in great danger, by the surges and billows, which carried it to and from, (when those surges were in their brains,
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or in their bellies, and no where else;) What doe they therefore? imagining that the ship would sinke except it were lighted, they bestirre themselues and open the dores and windowes,
or in their bellies, and no where Else;) What do they Therefore? imagining that the ship would sink except it were lighted, they Bestir themselves and open the doors and windows,
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yea said one of them, (that thought himselfe to be the best in the company,) I was in speciall danger ▪ and therefore for feare I gate me vnder the hatches as far as I could.
yea said one of them, (that Thought himself to be the best in the company,) I was in special danger ▪ and Therefore for Fear I gate me under the Hates as Far as I could.
Which Story I doe not recite to moue any to laugh or to smile, but rather to mourne within our selues, to consider the corruption of mans nature, whereby that which God hath giuen for our good, is vnto man an occasion of falling.
Which Story I do not recite to move any to laugh or to smile, but rather to mourn within our selves, to Consider the corruption of men nature, whereby that which God hath given for our good, is unto man an occasion of falling.
It is wickednesse to turne the Grace of God into wantonnesse, and it is madnesse to lose ones-selfe vtterly, to enioy the pleasures of sinne for a season.
It is wickedness to turn the Grace of God into wantonness, and it is madness to loose oneself utterly, to enjoy the pleasures of sin for a season.
and of the worst Idoll NONLATINALPHABET? Know ye not that drunkards are reckoned amongst them that shall not inherit the Kingdome of God? and will you be at cost,
and of the worst Idol? Know you not that drunkards Are reckoned among them that shall not inherit the Kingdom of God? and will you be At cost,
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and doe away that you haue, to lose that Kingdome, which a wise Merchant would giue all that he hath to buy and to compasse? O ye Corinthians, (saith Saint Paul, ) my mouth is open vnto you, my heart is enlarged.
and do away that you have, to loose that Kingdom, which a wise Merchant would give all that he hath to buy and to compass? O the Corinthians, (Says Faint Paul,) my Mouth is open unto you, my heart is enlarged.
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Thus Nazianzen. But I hope of better things of some that heare me, namely, that they will be truly changed by the renuing of their mind, and so become new creatures.
Thus Nazianzen. But I hope of better things of Some that hear me, namely, that they will be truly changed by the renewing of their mind, and so become new creatures.
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So in the same Chapter, after he had preached a time in Ephesus, many of them which vsed curious Arts, brought their bookes and burned them before all men,
So in the same Chapter, After he had preached a time in Ephesus, many of them which used curious Arts, brought their books and burned them before all men,
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Let me recount therefore to you another example of one Iohannes Capistranus, of whom Aeneas Syluius writeth at large, and for my purpose Vrspergensis in his Chronicles.
Let me recount Therefore to you Another Exampl of one Iohannes Capistrano, of whom Aeneas Sylvius Writeth At large, and for my purpose Vespergensis in his Chronicles.
What say you then to the Story of Polemo in Laertius? This Polemo being ouertaken with drinke, (as he was wont to be,) broke into Xenocrates his Schoole with his companions, of a purpose to daunt him,
What say you then to the Story of Polemo in Laertius? This Polemo being overtaken with drink, (as he was wont to be,) broke into Xenocrates his School with his Sodales, of a purpose to daunt him,
nay, of many Preachers preuaile with them, that either are, or should be more stayed now? Where is the Lord God of Eliah? Where is the force of the Word that Lanctantius speaketh of Da mihi virum qui sit iracundus, &c. Giue me a man that is neuer so loose and vnbridled, with a few of the Words of God I will bring him into good order and compasse.
nay, of many Preachers prevail with them, that either Are, or should be more stayed now? Where is the Lord God of Elijah? Where is the force of the Word that Lactantius speaks of Dam mihi virum qui sit Angry, etc. Give me a man that is never so lose and unbridled, with a few of the Words of God I will bring him into good order and compass.
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Is the power of God shortened, or is not the naughtinsse of man increased? This is that which the Rabbins doe say, Ba lithar mesaijegim otho, When a man doth his good will, (and that good will is also of God, God worketh in vs both the will and the deed, as it is in the Philippians, ) when, I say, he doth not ponere obicem, (as the Schoolemen speake,) resist the holy Ghost, as the Scripture phraseth it;
Is the power of God shortened, or is not the naughtinsse of man increased? This is that which the Rabbis do say, Ba lithar mesaijegim otho, When a man does his good will, (and that good will is also of God, God works in us both the will and the deed, as it is in the Philippians,) when, I say, he does not ponere obicem, (as the Schoolmen speak,) resist the holy Ghost, as the Scripture Phraseth it;
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So when the Lord shall say to vs, Behold me, Behold me, seeke ye my face, If we doe not answere, Thy face, Lord, will we seeke, we are here ready to doe thy will, O God ;
So when the Lord shall say to us, Behold me, Behold me, seek you my face, If we do not answer, Thy face, Lord, will we seek, we Are Here ready to do thy will, Oh God;
Beware of Drunkennesse, doe ye beware of it euery one, specially young men, and that you may escape Drunkennesse, take heed of drinking much wine and strong drinke, otherwise you will fall into the extremity which is called NONLATINALPHABET, which without serious repentance, without the greater repentance will bring a man to destruction both of body and soule.
Beware of drunkenness, do you beware of it every one, specially young men, and that you may escape drunkenness, take heed of drinking much wine and strong drink, otherwise you will fallen into the extremity which is called, which without serious Repentance, without the greater Repentance will bring a man to destruction both of body and soul.
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For when (else-where) he looketh on the Gospell it selfe, he is bold and saith, I am not ashamed of the Gospell of Christ, for it is the power of God vnto saluation.
For when (elsewhere) he looks on the Gospel it self, he is bold and Says, I am not ashamed of the Gospel of christ, for it is the power of God unto salvation.
I suffer these things, neuerthelesse I am not ashamed; for I know whom I haue beleeued, &c. They obserue a difference vsuall betweene credere Deum, Deo, & in Deum;
I suffer these things, nevertheless I am not ashamed; for I know whom I have believed, etc. They observe a difference usual between Believe God, God, & in God;
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for though NONLATINALPHABET, be rightly englished, whom I haue beleeued, yet it imports no lesse than if it had beene NONLATINALPHABET, in whom I haue beleeued.
for though, be rightly englished, whom I have believed, yet it imports no less than if it had been, in whom I have believed.
And for proofe of this, our Apostle telleth vs, that he hath committed to Gods custody (as he calleth it,) NONLATINALPHABET, a Pawne, a Pledge, or that, which he intrusted him withall.
And for proof of this, our Apostle Telleth us, that he hath committed to God's custody (as he calls it,), a Pawn, a Pledge, or that, which he Entrusted him withal.
Other prop of his confidence, to wit, His experience of the effects of the other diuine Attributs, implyed in (I know whom I haue beleeued,) q. d.
Other prop of his confidence, to wit, His experience of the effects of the other divine Attributes, employed in (I know whom I have believed,) q. worser.
And by this time you know his meaning, and whereat he aymes, scil. To speake his knowledge of God; In a two-fold Proposition: 1 Generall, that he knowes who he is, saying, I know whom I haue beleeued.
And by this time you know his meaning, and whereat he aims, scil. To speak his knowledge of God; In a twofold Proposition: 1 General, that he knows who he is, saying, I know whom I have believed.
2 Particular, that he knowes what a one, specially in one of his Attributes, viz. of Power. Which Power is Inuincible, ( able to keepe that which is committed vnto him.
2 Particular, that he knows what a one, specially in one of his Attributes, viz. of Power. Which Power is Invincible, (able to keep that which is committed unto him.
but out of the liuing Fountaines of the Alsufficiency of the Lord Almighty: He romes not vp and downe this Sublunary world to releeue himselfe being hard bestaed.
but out of the living Fountains of the All-sufficiency of the Lord Almighty: He Romes not up and down this Sublunary world to relieve himself being hard bestaed.
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but when he (with Dauid ) is greatly distressed, his house rifled, his goods spoiled, his wiues captiuated, his Ziglag fired, his associates mutinous, meditating death,
but when he (with David) is greatly distressed, his house rifled, his goods spoiled, his wives captivated, his Ziklag fired, his associates mutinous, meditating death,
and stoning him, then fetcheth he his comfort from Heauen: so, Dauid comforted himselfe in the Lord his God, 1 Sam. 30.6. And truely, (to enlarge our selues a little here, whither should a man in such a case flie but hither? For nothing can afford solide comfort, that (it selfe) cannot (at least) take away the cause of discomfort.
and stoning him, then Fetches he his Comfort from Heaven: so, David comforted himself in the Lord his God, 1 Sam. 30.6. And truly, (to enlarge our selves a little Here, whither should a man in such a case fly but hither? For nothing can afford solid Comfort, that (it self) cannot (At least) take away the cause of discomfort.
All can giue me counsell, yee cannot make me Consull. Could outward things rid vs from the troubles of this life, from death the end of this life, from damnation after death,
All can give me counsel, ye cannot make me Consul. Could outward things rid us from the Troubles of this life, from death the end of this life, from damnation After death,
So that a liuing man, is but an Embleme of that liuelesse Anatomy, where the Ram pusheth at the head, the Bull at the Necke, the Lion at the Heart, the Scorpion at the Priuy parts, &c. One dyes of an Apoplexie in the head, another of a Struma in the necke, a third of a Squinancie in the throate, a fourth of the Cough and Consumption of the Lungs, others of Obstructions, Inflammations, Pleurisies, Gowts, Dropsies, &c. And him that escapeth the sword of Hazael, him doth Iebu slay;
So that a living man, is but an Emblem of that Lifeless Anatomy, where the Ram pusheth At the head, the Bull At the Neck, the lion At the Heart, the Scorpion At the Privy parts, etc. One dies of an Apoplexy in the head, Another of a Struma in the neck, a third of a Squinancy in the throat, a fourth of the Cough and Consumption of the Lungs, Others of Obstructions, Inflammations, Pleurisies, Gowts, Dropsies, etc. And him that escapeth the sword of hazael, him does Jebu slay;
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But with man-kind mortality dwelleth, Intus est hoc malum, in visceribus ipsis haeret, where euer life is, there is death, it stickes in our very bowels.
But with mankind mortality dwells, Intus est hoc malum, in visceribus Ipse Heretic, where ever life is, there is death, it sticks in our very bowels.
The Comparison is Saint Augus•ines. We walke among casualties, (saith he) Si vitrei essemus, If we were glasse, &c. Falls for these brittle vessels we feare,
The Comparison is Saint Augus•ines. We walk among casualties, (Says he) Si Vitrei essemus, If we were glass, etc. Falls for these brittle vessels we Fear,
The holy Scriptures call our Tabernacles earthly houses, and very rightly; for either they fall by outward violence, or moulder away of their owne accord.
The holy Scriptures call our Tabernacles earthly houses, and very rightly; for either they fallen by outward violence, or moulder away of their own accord.
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If that were a good argument, Could not he, that opened the eyes of the blind, haue caused that euen this man should not haue dyed? Then this is good, He that restored him to life, being dead, could much more haue kept him in life, being yet aliue.
If that were a good argument, Could not he, that opened the eyes of the blind, have caused that even this man should not have died? Then this is good, He that restored him to life, being dead, could much more have kept him in life, being yet alive.
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Secondly, Through his present expectation he shall defie death, saying, as great Saint Basil to the Tyrant, Quomodo mortem formidabo, quae me meo Creatori sit redditura? How shal I feare death, which will giue me backe vnto my Maker? Nay, with our Apostle Saint Paul, like a prisoner that would be enlarged;
Secondly, Through his present expectation he shall defy death, saying, as great Saint Basil to the Tyrant, Quomodo mortem formidabo, Quae me meo Creatori sit redditura? How shall I Fear death, which will give me back unto my Maker? Nay, with our Apostle Saint Paul, like a prisoner that would be enlarged;
as Saint Peter hath it, though now for a season (if need be) ye are in heauinesse, &c. These corroding medicines need be applyed to eate out proud flesh;
as Saint Peter hath it, though now for a season (if need be) you Are in heaviness, etc. These corroding medicines need be applied to eat out proud Flesh;
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these vnpleasant things to acquaint vs with the bitter fruit of sinne; and what that wrath-full cup was, which Christ our Sauiour dranke of for our sins;
these unpleasant things to acquaint us with the bitter fruit of sin; and what that wrathful cup was, which christ our Saviour drank of for our Sins;
these to try our faith, our patience, and the naturalnesse of our loue, whether it will beare the rod laid on, not so much for the Fathers pleasure, as for the childrens profit.
these to try our faith, our patience, and the naturalness of our love, whither it will bear the rod laid on, not so much for the Father's pleasure, as for the Children's profit.
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And when the Physicians of our bodies are not touched with the sicke fits of their patients, God Almighty, the Physician of Israel can condole with vs. To this purpose Isaiah, In all their affliction, he was afflicted;
And when the Physicians of our bodies Are not touched with the sick fits of their patients, God Almighty, the physician of Israel can condole with us To this purpose Isaiah, In all their affliction, he was afflicted;
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and to solace and forget himselfe (if possible) among the Learned of that Vniuersity, was pursued by vengeance, throwne into the bottome of the sea, filled with feare lest the Whale should deuoure his body, and hell his soule;
and to solace and forget himself (if possible) among the Learned of that university, was pursued by vengeance, thrown into the bottom of the sea, filled with Fear lest the Whale should devour his body, and hell his soul;
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Oh, that they would consider how conscience will then board them, and present to them the sin-reuenging wrath of God, enough to make the heauens to melt,
O, that they would Consider how conscience will then board them, and present to them the sin-reuenging wrath of God, enough to make the heavens to melt,
Whither should the a••righted child goe, but to his Father? Whither the tyred, but to him that can refresh him, the wounded, but to the Chirurgeon? A people,
Whither should the a••righted child go, but to his Father? Whither the tired, but to him that can refresh him, the wounded, but to the Chirurgeon? A people,
or how will any be bold to cast themselues on him in aftertimes? In their pressures therefore, they may resolue with Dauid, Our heart shall reioyce in him,
or how will any be bold to cast themselves on him in Aftertimes? In their pressures Therefore, they may resolve with David, Our heart shall rejoice in him,
Wouldest thou then (O Christian man) finde sanctuary in a storme, and a City of refuge against the pursuer? when other mens hearts doe faint, would thine be stable? when the spirit of other men can scarce beare their owne infirmity, would thine finde helpe against the wound of spirit? when not ciuill honesty, not good intentions, not formall prosession,
Wouldst thou then (Oh Christian man) find sanctuary in a storm, and a city of refuge against the pursuer? when other men's hearts do faint, would thine be stable? when the Spirit of other men can scarce bear their own infirmity, would thine find help against the wound of Spirit? when not civil honesty, not good intentions, not formal procession,
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nor the bare name of Christian can steed thee? wouldest thou then want wherewith to foile and fell thine enemy when thou art to dye? wouldest thou bid defiance to death and hell? In a word,
nor the bore name of Christian can steed thee? Wouldst thou then want wherewith to foil and fell thine enemy when thou art to die? Wouldst thou bid defiance to death and hell? In a word,
Doe we call Acts and Deeds of men, security; and shall we not trust that which God hath sealed and deliuered vnto vs? children rely wholly on their parents,
Do we call Acts and deeds of men, security; and shall we not trust that which God hath sealed and Delivered unto us? children rely wholly on their Parents,
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And better is it than Sauls Armour, to be able to affront an enemy as Dauid did Goliah, saying, I come to thee in the Name of the Lord of Hosts, the God of the Armies of Israel:
And better is it than Saul's Armour, to be able to affront an enemy as David did Goliath, saying, I come to thee in the Name of the Lord of Hosts, the God of the Armies of Israel:
Now, in that he doth so slight his sufferings, and the shame of them for his expectation at the day of Iudgement, he learneth vs, That it doth much concerne a man to prouide, that it may go well with him at that Day.
Now, in that he does so slight his sufferings, and the shame of them for his expectation At the day of Judgement, he learneth us, That it does much concern a man to provide, that it may go well with him At that Day.
Let the fire, (saith Ignatius, that holy Martyr vnder Traian, in his Epistle to Rome, ) the gallowes, deuouring of wild beasts, breaking of bones, pulling asunder of my members, the pressing of my whole body, the torment of the Deuill,
Let the fire, (Says Ignatius, that holy Martyr under Trajan, in his Epistle to Room,) the gallows, devouring of wild beasts, breaking of bones, pulling asunder of my members, the pressing of my Whole body, the torment of the devil,
But if the soule be better than the body, heauen than earth, God than the world, things eternall than things transitory, it shall be our Wisedome in the sight of God, and men;
But if the soul be better than the body, heaven than earth, God than the world, things Eternal than things transitory, it shall be our Wisdom in the sighed of God, and men;
For first, It is a dreadfull time, for then the Lord Iesus shall be reuealed from Heauen with his mighty Angels, in flaming fire, 2 Thess. 1.8. By the dread of that Day, is described some time of fearefull punishment on sinners in this life as some learned iudge;
For First, It is a dreadful time, for then the Lord Iesus shall be revealed from Heaven with his mighty Angels, in flaming fire, 2 Thess 1.8. By the dread of that Day, is described Some time of fearful punishment on Sinners in this life as Some learned judge;
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Should we see such things now, What would our feare and amazement be? How would not our hearts within vs melt with perplexity? Surely that Day that shall end all times,
Should we see such things now, What would our Fear and amazement be? How would not our hearts within us melt with perplexity? Surely that Day that shall end all times,
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For the Kings of the earth, and the great men, and the rich men, &c. hid themselues, (saith the Spirit of prophesie, making things present that are to come,) in dennes and in rocks of the mountaines,
For the Kings of the earth, and the great men, and the rich men, etc. hid themselves, (Says the Spirit of prophesy, making things present that Are to come,) in dens and in Rocks of the Mountains,
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No reuersing that Sentence by a writ of error, no appeale from thence to a Court of Chancery; Mercy accepted in this our Day, shall be shewed then, refused here shall be denyed there. And the execution shall follow;
No reversing that Sentence by a writ of error, no appeal from thence to a Court of Chancery; Mercy accepted in this our Day, shall be showed then, refused Here shall be denied there. And the execution shall follow;
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Would you thinke that a man that trots from Lawyer to Lawyer, to secure and assure lands, would not be a better husbandin greater matters? When Parents be so carefull to get an estate to leaue to posterity, would they be imagined to be vnprouided of a place for themselues at need? If euill be towards another, we can pity him;
Would you think that a man that trots from Lawyer to Lawyer, to secure and assure Lands, would not be a better husbandin greater matters? When Parents be so careful to get an estate to leave to posterity, would they be imagined to be unprovided of a place for themselves At need? If evil be towards Another, we can pity him;
yet not be touched towards our selues, in the extremest danger of extremest misery, as if nothing were cheape with vs but our selues, nothing vile but our owne soules.
yet not be touched towards our selves, in the Extremest danger of Extremest misery, as if nothing were cheap with us but our selves, nothing vile but our own Souls.
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If a man had the keeping of the blood of Christ in a violl, how chary would he be of it? We haue the custody of our soules committed to our selues, dearer to Christ (as Saint Bernard obserueth,) than his owne blood,
If a man had the keeping of the blood of christ in a viol, how chary would he be of it? We have the custody of our Souls committed to our selves, Dearer to christ (as Saint Bernard observeth,) than his own blood,
Be intreated therefore, Brethren, in conclusion, be intreated by the sweet mercies of God, by all the sufferings and intercessions of Christ, by all the ioyes of heauen, by the great charge which God and Nature haue committed vnto you of your owne soules;
Be entreated Therefore, Brothers, in conclusion, be entreated by the sweet Mercies of God, by all the sufferings and intercessions of christ, by all the Joys of heaven, by the great charge which God and Nature have committed unto you of your own Souls;
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Might those who now suffer the scorching of those hellish flames haue offer, how readily would they apprehend it to be deliuered thence? And how should we beware,
Might those who now suffer the scorching of those hellish flames have offer, how readily would they apprehend it to be Delivered thence? And how should we beware,
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but (with the wise Virgins) get oyle into your Lampes, the oyle of knowledge, the oyle of faith, the oyle of holinesse, the oyle of praises, let your Lampes be trimmed,
but (with the wise Virgins) get oil into your Lamps, the oil of knowledge, the oil of faith, the oil of holiness, the oil of praises, let your Lamps be trimmed,
for well knew he what Austin hath, (and what hath Augustine or any of the Fathers, that he knew not?) That the soule receiued among the blessed, regardeth not the commendations of men, Imitationem tantùm quaerit, it liketh their imitation better.
for well knew he what Austin hath, (and what hath Augustine or any of the Father's, that he knew not?) That the soul received among the blessed, Regardeth not the commendations of men, Imitationem tantùm Query, it liketh their imitation better.
For he did good in Israel, both towards God, and towards his house: Ye daughters of Israel, weepe ouer him, who clothed you in scarlet, with other delights,
For he did good in Israel, both towards God, and towards his house: You daughters of Israel, weep over him, who clothed you in scarlet, with other delights,
how well acquainted with Histories Ecclesiasticall, and profane; with the Iewish Rabbins, and the Christian Doctors, with Diuines ancient and moderne; with Fathers Greeke and Latin;
how well acquainted with Histories Ecclesiastical, and profane; with the Jewish Rabbis, and the Christian Doctors, with Divines ancient and modern; with Father's Greek and Latin;
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how perfect in the Greeke, the Hebrew, the Chaldee, the Syriacke, and the Arabicke tongues, I am bold to affirme, that there are few so learned men vnder heauen.
how perfect in the Greek, the Hebrew, the Chaldee, the Syriacke, and the Arabic tongues, I am bold to affirm, that there Are few so learned men under heaven.
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That he began with others, but finished alone, & (with one of the greatest and most learned Bishops of the Church of England,) set forth the new and most exact translation of the Bible;
That he began with Others, but finished alone, & (with one of the greatest and most learned Bishops of the Church of England,) Set forth the new and most exact Translation of the bible;
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wherein (as it was said of Ierome, for translating the Septuagint into the Dalmatian tongue,) he deliuered the Scriptures suae linguae hominibus, to Englishmen in English.
wherein (as it was said of Jerome, for translating the septuagint into the Dalmatian tongue,) he Delivered the Scriptures suae linguae hominibus, to Englishmen in English.
And touching his Humility, as it was said of Piso, so more truely of him, Nemo fuit, qui magis, quae agenda erant, curaret sine vlla ostentatione agendi;
And touching his Humility, as it was said of Piso, so more truly of him, Nemo fuit, qui magis, Quae agenda Erant, curaret sine vlla ostentation agendi;
On a time (and many such I could tell you,) a poore Minister sending in to speake with him, abruptly he brake off a most serious discourse, saying, But the Minister must not stay,
On a time (and many such I could tell you,) a poor Minister sending in to speak with him, abruptly he brake off a most serious discourse, saying, But the Minister must not stay,
of whom Nazianzene writeth, that being NONLATINALPHABET, growne to a super excellent height of vertue, yet was he NONLATINALPHABET, easie of accesse, and facile to entertaine the poore mans suit.
of whom Nazianzene Writeth, that being, grown to a super excellent height of virtue, yet was he, easy of access, and facile to entertain the poor men suit.
When (in his sickenesse) one hoped for his recouery, he gaue the answer that Saint Ambrose gaue to the Nobles of Millaine, that desired him to pray for life, Non ita inter vos vixi, vt pudeat me viuere;
When (in his sickness) one hoped for his recovery, he gave the answer that Saint Ambrose gave to the Nobles of Milan, that desired him to pray for life, Non ita inter vos Vixi, vt Pudeat me viuere;
Some few dayes before his death, in the presence of a worthy, and truely Noble Knight, I heard him discourse sweetly of the Certainty of Saluation, and of Perseuerance in Grace:
some few days before his death, in the presence of a worthy, and truly Noble Knight, I herd him discourse sweetly of the Certainty of Salvation, and of Perseverance in Grace:
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and Quis Sanctorum sine certamine coronatur? What Saint was euer crowned, but vpon a combat, saith Saint Ierome ? I drew neere his bed, he reached for my hand and greezed it; (and now you see the cause of my choise,) saying, I know whom I haue beleeued,
and Quis Sanctorum sine certamine coronatur? What Saint was ever crowned, but upon a combat, Says Saint Jerome? I drew near his Bed, he reached for my hand and greezed it; (and now you see the cause of my choice,) saying, I know whom I have believed,
Mercy brought in thoughts of Christ oh, saith he, (in the words of that holy Martyr) None but Christ, None but Christ. Being told how preciously the Lord esteemeth the death of such;
Mercy brought in thoughts of christ o, Says he, (in the words of that holy Martyr) None but christ, None but christ. Being told how preciously the Lord esteems the death of such;
They write of Lanfrancus, sometime Archbishop of Canturbury, that he often prayed and obtained to dye such a death, that neither hindered speech, nor memory;
They write of Lanfranc, sometime Archbishop of Canterbury, that he often prayed and obtained to die such a death, that neither hindered speech, nor memory;
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and on the rest of his children in the chamber present, and said, Christ blesse you all. And like that old Patriarke Iacob, he moued himselfe vpon the bed,
and on the rest of his children in the chamber present, and said, christ bless you all. And like that old Patriarch Iacob, he moved himself upon the Bed,
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but the one halfe was not told vs. In him read thine owne mortality, and prepare for death, that thou maist enter into the ioy of thy Lord at that Day. Amen. FINIS.
but the one half was not told us In him read thine own mortality, and prepare for death, that thou Mayest enter into the joy of thy Lord At that Day. Amen. FINIS.
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Iohannes Mona•hus and Zonaras report it otherwise, that he had a Hen ▪ called Roma, of whom he was extraordinarily carefull. Papt•sta E••atius, that his Co•• w•s ••lled Rome. 2. Sam. 4. Pl•tarch in Lucullo. Ioshuah 2.2. S•m. 16. 2. Kings 6.
Iohannes Mona•hus and Zonaras report it otherwise, that he had a Hen ▪ called Roma, of whom he was extraordinarily careful. Papt•sta E••atius, that his Co•• w•s ••lled Room. 2. Sam. 4. Pl•tarch in Lucullus. Joshua 2.2. S•m. 16. 2. Kings 6.
