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THE ROYALL PASSING-BELL: OR, DAVIDS SVMMONS to the GRAVE. TEXT. Psal. 39. v. 6. Thou hast made my dayes as a span-long and mine Age is as nothing before thee;
THE ROYAL PASSING-BELL: OR, DAVIDS SUMMONS to the GRAVE. TEXT. Psalm 39. v. 6. Thou hast made my days as a span-long and mine Age is as nothing before thee;
And 'tis a Prophet's, and a King's; a King, as mightie in Religion, as in valour; one that knew as well how to tune his sorrowes, as his triumphs, and had often warbled sweetly to them both,
And it's a Prophet's, and a King's; a King, as mighty in Religion, as in valour; one that knew as well how to tune his sorrows, as his Triumphos, and had often warbled sweetly to them both,
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I need not begge then either your patience or attention; the one is enioyn'd you from a Prophet, the other from a King; a good Prophet, and a King; Dauid, the King, and the Prophet after God's owne heart; whose words here are are as Compact, as they are powerfull, so ioynted and knit together in one piece (a piece so vniforme,
I need not beg then either your patience or attention; the one is enjoined you from a Prophet, the other from a King; a good Prophet, and a King; David, the King, and the Prophet After God's own heart; whose words Here Are Are as Compact, as they Are powerful, so jointed and knit together in one piece (a piece so uniform,
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Dayes in the first; and these dayes measured, and in that measure, resembled Instar pugilli; as a span-length; and this length, punctuall, and prefixt, not alterable by any power of man;
Days in the First; and these days measured, and in that measure, resembled Instar pugilli; as a span-length; and this length, punctual, and prefixed, not alterable by any power of man;
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these Dayes, and this Age, are man's; not man's in his Autumne, or declination, but in his best state; and man thus in his best state is but vanitie; no peice-meale vanitie; but omnimoda vanitas, altogether vanitie;
these Days, and this Age, Are Man's; not Man's in his Autumn, or declination, but in his best state; and man thus in his best state is but vanity; no piecemeal vanity; but omnimoda vanitas, altogether vanity;
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if not so fully as you expect, or desire, please you to take a review; and then you may see, more at large; Dayes, in the first part; these dayes, proportion'd; who did it:
if not so Fully as you expect, or desire, please you to take a review; and then you may see, more At large; Days, in the First part; these days, proportioned; who did it:
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the life of opposites is in Comparing them, when the good seeme better; and the bad worse. Our Prophet therefore, in a deepe speculation of the Almighty, and the fraile rarities of his creatures here below, looking vp at length to the beautie of the Celestiall hoast, Sunne, moone, and starres, brings vp man vnto to them;
the life of opposites is in Comparing them, when the good seem better; and the bade Worse. Our Prophet Therefore, in a deep speculation of the Almighty, and the frail rarities of his creatures Here below, looking up At length to the beauty of the Celestial host, Sun, moon, and Stars, brings up man unto to them;
Here is Homo, and filius hominis, and both, in the text, haue their energia, and weight of emphasis. The word enosc, or enosh, translated, man, signifies miserum & calamitosum hominem (saith Musculus ) a man of calamitie, and sorrow;
Here is Homo, and filius hominis, and both, in the text, have their energia, and weight of emphasis. The word Enoch, or enosh, translated, man, signifies miserum & calamitosum hominem (Says Musculus) a man of calamity, and sorrow;
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and 'tis giuen to all men as a remembrance of their mortality; so Psal. 9.20. Let the Heathens know that they bee Enosc, men, mortall men. Moreouer, sonne of man, hath in the roote.
and it's given to all men as a remembrance of their mortality; so Psalm 9.20. Let the heathens know that they be Enoch, men, Mortal men. Moreover, son of man, hath in the root.
and that our source and ofspring is but Adamah, and so all man - kinde, earthie. And therefore some translations, following closely the tracke of the originall, read thus;
and that our source and offspring is but Adamah, and so all man - kind, earthy. And Therefore Some Translations, following closely the track of the original, read thus;
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and vnderstanding, the Almightie's Master-piece, the Image of his maker, and modell of the vniuerse? But, what is Enose? what is Adam? What, the sonne of calamitie and sorrow? the sonne of earth and fraili••? what is he? nay what is he not? what not of calamitie and earth? insomuch that the patient man, vnder the groane and sense of humane imperfections,
and understanding, the Almighty's Masterpiece, the Image of his maker, and model of the universe? But, what is Enose? what is Adam? What, the son of calamity and sorrow? the son of earth and fraili••? what is he? nay what is he not? what not of calamity and earth? insomuch that the patient man, under the groan and sense of humane imperfections,
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and the dayly bruise of his manifold affliction, is driuen to his expostulation also, with a quid est homo,? what is man? Iob. 7.17. where we meet againe with the word Enosc, misellus homo, wretched man;
and the daily bruise of his manifold affliction, is driven to his expostulation also, with a quid est homo,? what is man? Job 7.17. where we meet again with the word Enoch, misellus homo, wretched man;
and not nakedly the word, but a particle ioyn'd with it, not mah, but mi, (as Bolducus obserues) non quis, sed quid quaerere intendens, as if the enquiry look't not to the person, but his condition; not, who is man? but what he is? knowing that man is not only the concrete, miserable; but, the very abstract misery it selfe;
and not nakedly the word, but a particle joined with it, not mah, but mi, (as Bolducus observes) non quis, sed quid quaerere intendens, as if the enquiry looked not to the person, but his condition; not, who is man? but what he is? knowing that man is not only the concrete, miserable; but, the very abstract misery it self;
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for wee shall neuer meet it through the whole current of sacred Story without some descant and paraphrase from the Hebrew. To particular in that of Esay, where (in one text ) words of opposite signification maske vnder a single antithesis, as in the fifth of that Prophesie, Incuruabitur homo, & humiliabitur vir, man shall be brought downe, and man shall be humbled.
for we shall never meet it through the Whole current of sacred Story without Some descant and Paraphrase from the Hebrew. To particular in that of Isaiah, where (in one text) words of opposite signification mask under a single antithesis, as in the fifth of that Prophesy, Incuruabitur homo, & humiliabitur vir, man shall be brought down, and man shall be humbled.
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so that let man bee of what condition or estate soeuer, hee shall not bee long in it, without a bringing downe, or an humbling. If he be Isc, mighty in possession and name; humiliabitur, he shal be humbled; if he be Adam, of course and popular condition,
so that let man be of what condition or estate soever, he shall not be long in it, without a bringing down, or an humbling. If he be Is, mighty in possession and name; humiliabitur, he shall be humbled; if he be Adam, of course and popular condition,
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and so humble already, yet he must be lower, incuruabitur, hee shall bee brought downe; brought downe and humbled with a witnesse, ad infernum, sayes the Text, euen vnto Hell. Aperit infernus os suum, the 16. verse of that Chapter. But Hell is the misety of another Age; our Text hath little to doe with that,
and so humble already, yet he must be lower, incuruabitur, he shall be brought down; brought down and humbled with a witness, ad infernum, Says the Text, even unto Hell. Aperitif Infernus os suum, the 16. verse of that Chapter. But Hell is the misety of Another Age; our Text hath little to do with that,
gone from his Caluary to his Golgotha; his gall & vinegar in his late agonie (the bitter Crosse of his body) to his sepulchre (here) he wed out of the rocke;
gone from his Calvary to his Golgotha; his Gall & vinegar in his late agony (the bitter Cross of his body) to his Sepulchre (Here) he wed out of the rock;
his bed ready made for him in the darke, where hee lie's downe, and rises not, till this fuit hath put on a resurrexit, this mortalitie, a resurrection. And, seeing he is now gone, let vs no more aske, Quis? aut vbi? who,
his Bed ready made for him in the dark, where he lie's down, and rises not, till this fuit hath put on a resurrexit, this mortality, a resurrection. And, seeing he is now gone, let us no more ask, Quis? Or vbi? who,
or where man is? but once more, quid est what he is? or rather, what his Age is? or (if you please) what his dayes in that age? and then the text will answere by way of similitude and resemblance, Instar pugilli, as a span-long. A short time (no doubt) that is inch't out,
or where man is? but once more, quid est what he is? or rather, what his Age is? or (if you please) what his days in that age? and then the text will answer by Way of similitude and resemblance, Instar pugilli, as a span-long. A short time (no doubt) that is inched out,
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but a span; a word so tumbled by Expositours, that they are somewhat driuen to the plundge, to giue the originall of it a proper signification in a second language,
but a span; a word so tumbled by Expositors, that they Are somewhat driven to the plunge, to give the original of it a proper signification in a second language,
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and therefore some translations haue it instar pugilli; or, ad mensuram pugillorum, a little handfull; so Felix, and Musculus; others ad mensuram quatuor digitorum, or palmi minoris longitudinem; the breadth of foure fingers, or small inches;
and Therefore Some Translations have it instar pugilli; or, ad mensuram pugillorum, a little handful; so Felix, and Musculus; Others ad mensuram quatuor digitorum, or palmi minoris longitudinem; the breadth of foure fingers, or small inches;
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The word of the Septuagint, is NONLATINALPHABET, which the vulgar Latine read's mensurabiles; and Hierome, Breues something that is measurable, and therefore, short.
The word of the septuagint, is, which the Vulgar Latin read's mensurabiles; and Jerome, Breves something that is measurable, and Therefore, short.
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circumscrib'd by the finger of the Almightie; and that in a narrow circuite, this span-long; so Iob say's, man's dayes are determined, and his moneths are with thee;
circumscribed by the finger of the Almighty; and that in a narrow circuit, this span-long; so Job say's, Man's days Are determined, and his months Are with thee;
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and short dayes and moneths, the Hebrewes call dies numeri, and menses numeri; dayes, and moneths of number quia pauci, & numerabiles (saith Pineda ) because they are numerable, and therefore few.
and short days and months, the Hebrews call dies Numeri, and menses Numeri; days, and months of number quia Pauci, & numerabiles (Says Pineda) Because they Are numerable, and Therefore few.
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Neither are dayes only, and moneths, and yeares so stil'd, but the men of those dayes, and moneths, and yeares; so in the twelfth of Ezekiel, the Prophet speaking of the desolation of the Iewes, sayes, that God will scatter them amongst the Nations,
Neither Are days only, and months, and Years so Styled, but the men of those days, and months, and Years; so in the twelfth of Ezekielem, the Prophet speaking of the desolation of the Iewes, Says, that God will scatter them among the nations,
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& à fame, some few of them, that is, homines numeri, some few that hee had selected and numbred, these he would reserue from the sword, the pestilence and the famine, that they might declare all their abhominations amongst the Heathens, whether they came, that they might know that hee is the Lord their God.
& à fame, Some few of them, that is, homines Numeri, Some few that he had selected and numbered, these he would reserve from the sword, the pestilence and the famine, that they might declare all their abominations among the heathens, whither they Come, that they might know that he is the Lord their God.
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so our moneths are numbred, and our dayes measur'd, Iob 14.5. that is, short. The Latine word there, is praecisi, (according to Tremeluis ) decurtati, others; curtail'd and contracted;
so our months Are numbered, and our days measured, Job 14.5. that is, short. The Latin word there, is praecisi, (according to Tremeluis) decurtati, Others; curtailed and contracted;
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So, the lostie Prophet, assuring to a remnant of Israel, their safctie form the Assirians, tell's them of a consummatio praecisa, in the mid'st of the Land. A consumption decreed, the English saye's,
So, the lostie Prophet, assuring to a remnant of Israel, their safctie from the Assyrians, tell's them of a consummatio praecisa, in the midst of the Land. A consumption decreed, the English say's,
but that rendring is to narrow, and will not beare vp with the latitude of the originall, and therefore not, a consumption; for, that linger's too much; but rather, a consummation; a precise one;
but that rendering is to narrow, and will not bear up with the latitude of the original, and Therefore not, a consumption; for, that linger's too much; but rather, a consummation; a precise one;
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that is, vallis abreuiationis; or, vallis praecisionis; the valley of abreuiation, or cutting off; because that the vast multitude of people there met, should bee rarifi'd, and lessen'd;
that is, Valleys abreuiationis; or, Valleys praecisionis; the valley of abbreviation, or cutting off; Because that the vast multitude of people there met, should be rarified, and lessened;
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but hee is pent vp, here, in his narrow Royaltie; his fraile inclosure, where his dayes are spanned out, his pillars pitch't; his non vltra limited; his circuits bounded;
but he is penned up, Here, in his narrow Royalty; his frail enclosure, where his days Are spanned out, his pillars pitched; his non vltra limited; his circuits bounded;
a Law not to be corrupted, or minced, or disanull'd, either by equiuocation, or partialitie, or rigour, or any other iuggling or imposture of flesh and bloud.
a Law not to be corrupted, or minced, or Disannulled, either by equivocation, or partiality, or rigour, or any other juggling or imposture of Flesh and blood.
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Statuta eius fecisti, & non praeteribit, thou hast appointed man his bounds that he cannot passe, statutes which he cānot violate certain chanels & banks in thy decrees, which he cannot possibly exceed.
Statuta eius fecisti, & non praeteribit, thou hast appointed man his bounds that he cannot pass, statutes which he cannot violate certain channels & banks in thy decrees, which he cannot possibly exceed.
so in the eight of the Prouerbs 29. the Wiseman speaking of the mightie prouidence of God in ruling and ordering the vast deepe, sayes Iegem ponebat aquis, hee gaue the waters a law,
so in the eight of the Proverbs 29. the Wiseman speaking of the mighty providence of God in ruling and ordering the vast deep, Says Iegem ponebat aquis, he gave the waters a law,
or a decree, that they should not passe his command, and yet the singer of Israel call's this very law, a bound, thou hast set a bound that they cannot passe, Psal. 104 9 so that, that terminus, or bound was a law to them;
or a Decree, that they should not pass his command, and yet the singer of Israel call's this very law, a bound, thou hast Set a bound that they cannot pass, Psalm 104 9 so that, that terminus, or bound was a law to them;
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And therefore this necessitie of fate, Saint Paul expresseth, by the name of a law, with a statutum est, and a semel statutum est, it is appointed to man to die, and it is once appointed.
And Therefore this necessity of fate, Saint Paul Expresses, by the name of a law, with a Statutum est, and a semel Statutum est, it is appointed to man to die, and it is once appointed.
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for God speake's once, and he speake's but once, vt iterato pracepto opus non sit, saith Pineda, that we should not expect any iteration or doubling of his command.
for God speak's once, and he speak's but once, vt iterato pracepto opus non sit, Says Pineda, that we should not expect any iteration or doubling of his command.
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so the text, God hath made of one bloud all the nations of men, and hath determined the times before appointed and the bounds of their habitation, which they cannot passe, the six and twentieth verse of that Chapter.
so the text, God hath made of one blood all the Nations of men, and hath determined the times before appointed and the bounds of their habitation, which they cannot pass, the six and twentieth verse of that Chapter.
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And least we should thinke times determined to be no law, our death, which is a thing determined, and to a time determined, is call'd, a Testament, or, a Law.
And lest we should think times determined to be no law, our death, which is a thing determined, and to a time determined, is called, a Testament, or, a Law.
and therefore whether we stile it a decree, or a statute, or a law, or a testament, or a bound, or this span-long, Semper dicis aliquid quod praeteriri non poterit, sayes the Iesuite, there is something inuolu'd that is both constant and inuiolable;
and Therefore whither we style it a Decree, or a statute, or a law, or a Testament, or a bound, or this span-long, Semper Say Aliquid quod praeteriri non poterit, Says the Iesuite, there is something involved that is both constant and inviolable;
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the doores and gates of it so barrocade'd, and blockt-vp against all inuasions of flesh and bloud, that no earthly stratagem, no temporall assault, no humane policie, shall euer raze or demolish;
the doors and gates of it so barrocadeed, and blockt-vp against all invasions of Flesh and blood, that no earthly stratagem, no temporal assault, no humane policy, shall ever raze or demolish;
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and these bounds, and spans, and limits haue the Inscription of Gods vnalterable Decree, with the authoritie of his stampe and seale, his posuit, and his constituit, let vs take vp the prayer here of our Psalmist. Lord make me to know mine end,
and these bounds, and spans, and Limits have the Inscription of God's unalterable decree, with the Authority of his stamp and seal, his He placed, and his Constituted, let us take up the prayer Here of our Psalmist. Lord make me to know mine end,
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Nec esse possumus dicere, quod nòn stat, nèc nòn esse, quod venit, & transit, saye's the father, we cannot properly say that that is which remaynes not,
Nec esse possumus dicere, quod nòn stat, nèc nòn esse, quod venit, & transit, say's the father, we cannot properly say that that is which remains not,
Doest thou talke then of number, that hast but a day, or of a day, that hast but one houre? an houre? not that neither, not that very houre thou think'st thou enioy'st; for,
Dost thou talk then of number, that hast but a day, or of a day, that hast but one hour? an hour? not that neither, not that very hour thou Thinkest thou enioy'st; for,
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nor, of that which remaynes, because it is not yet, what canst thou giue of this houre? or if thou giuest, what i'st of thine owne thou giuest? the Father is at a stand, here;
nor, of that which remains, Because it is not yet, what Canst thou give of this hour? or if thou givest, what Is't of thine own thou givest? the Father is At a stand, Here;
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Wee cannot come to the second, but by the first, nor to the third, but by the second; and then quid mihi de hac vna syllaba dabis? & tenes dies, qui vnam syllabam non tenes? doe we talke of yeares, and moneths, and dayes, and houres, when wee cannot giue an account of one syllable? not of one letter of it? Away then with this vaine credulitie, this fond assurance of our setled plantation here below;
we cannot come to the second, but by the First, nor to the third, but by the second; and then quid mihi de hac Una syllaba Dabis? & tenes dies, qui vnam syllabam non tenes? do we talk of Years, and months, and days, and hours, when we cannot give an account of one syllable? not of one Letter of it? Away then with this vain credulity, this found assurance of our settled plantation Here below;
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And yet, behold, our tents here are not so thinnly built, but they will endure the blasts (or breathings rather) of a few dayes, a few dayes (indeed) that are spann'd-out; and when these are gone, Lord, what are we? surely,
And yet, behold, our tents Here Are not so thinnly built, but they will endure the blasts (or breathings rather) of a few days, a few days (indeed) that Are spann'd-out; and when these Are gone, Lord, what Are we? surely,
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so that, as the fashion of this greater world passeth away, saith the Apostle, so doth the body and substance of the lesser; insomuch that this whole pilgrimage on earth, is but as nothing (most translations reading here vt nihil, or tanquam nihil ) and though some bee so mercifull in their rendrings, as to make mans Age a something, yet that hath but an Est, acsi non esset:
so that, as the fashion of this greater world passes away, Says the Apostle, so does the body and substance of the lesser; insomuch that this Whole pilgrimage on earth, is but as nothing (most Translations reading Here vt nihil, or tanquam nihil) and though Some be so merciful in their renderings, as to make men Age a something, yet that hath but an Est, acsi non esset:
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or els an Ac, with a si nibil esset: so that I finde little difference in the readings, the one making mans age as nothing; the other, a something, as if it were not.
or Else an Ac, with a si Nobil esset: so that I find little difference in the readings, the one making men age as nothing; the other, a something, as if it were not.
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but they might climbe vp to the miracle of a thousand yeeres, yet this huge masse of time is little better then the tanquam nibil in the Text, as nothing before thee, such a nothing, as is resembled to the decursion and sticklenes of one day, not a day present, but already spent, A yesterday, a yester day that is past.
but they might climb up to the miracle of a thousand Years, yet this huge mass of time is little better then the tanquam Nobil in the Text, as nothing before thee, such a nothing, as is resembled to the decursion and sticklenes of one day, not a day present, but already spent, A yesterday, a yester day that is past.
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A thousand yeeres in thy eyes are but as yester day that is past, or as a wacth in the night. Psal. 90.4. Had our Prophet resembled it to a day, such a day as we enioy;
A thousand Years in thy eyes Are but as yester day that is past, or as a wacth in the night. Psalm 90.4. Had our Prophet resembled it to a day, such a day as we enjoy;
and transitorinesse, as shall hereafter fade and wither, but a rotten transitorinesse, a putrisied frailty; a yester dayes frailtie and transitorinesse;
and transitoriness, as shall hereafter fade and wither, but a rotten transitoriness, a putrisied frailty; a yester days frailty and transitoriness;
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And therefore in a deepe contemplation of our mortalitie (bottoming and sounding (as it were) all humane wretchednesse) hee opens the fleetnesse of his age by a nihil, here, a nihil (I confesse) with a tanquam to it, Mine Age is as nothing before thee:
And Therefore in a deep contemplation of our mortality (bottoming and sounding (as it were) all humane wretchedness) he Opens the fleetness of his age by a nihil, Here, a nihil (I confess) with a tanquam to it, Mine Age is as nothing before thee:
And therefore, my Age, or, my substance, is a tanquam nihil ante te, Ante te, qui vides hoc (Saint Augustine eccho's ) & cum hoc video, ante te video, ante te homines non video.
And Therefore, my Age, or, my substance, is a tanquam nihil ante te, Ante te, qui vides hoc (Saint Augustine echo's) & cum hoc video, ante te video, ante te homines non video.
a something of some few dimensions, a span-long, and yet this is but a tanquam nihil, a tanquam nihil, vnto man, too; as nothing before him: but to thee;
a something of Some few dimensions, a span-long, and yet this is but a tanquam nihil, a tanquam nihil, unto man, too; as nothing before him: but to thee;
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to thy eyes (which are brighter then those beames, which dazzle mine) those eyes, substantia mea, purè nihil; no tanquam, there; mine age is nothing; purely nothing, there.
to thy eyes (which Are Brighter then those beams, which dazzle mine) those eyes, Substance mea, purè nihil; no tanquam, there; mine age is nothing; purely nothing, there.
that trebledvp to Nestors; and his, to Methusalah's; yet all these would not make vp our number of a thousand; and so, in God's eyes, would be lesse then a day; then a day that is past.
that trebledvp to Nestors; and his, to Methuselah's; yet all these would not make up our number of a thousand; and so, in God's eyes, would be less then a day; then a day that is past.
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and scepter, here, were attended meerely with obscurity and dulnesse, a sceane of heauinesse and slumber, such as are incident to this watch in the night. And, indeed, what is our life,
and sceptre, Here, were attended merely with obscurity and dulness, a scene of heaviness and slumber, such as Are incident to this watch in the night. And, indeed, what is our life,
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and the short time wee are at it, our three boures; but the strict charge of our Commander, and the danger of surprizall and defeat, by the inuasion of our powerfull Aduersary. But, night and frailtie (as what is our age but these?) are beauie-ey'd, and drowzie;
and the short time we Are At it, our three boures; but the strict charge of our Commander, and the danger of surprisal and defeat, by the invasion of our powerful Adversary. But, night and frailty (as what is our age but these?) Are beauie-eyed, and drowzy;
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and then, our three houres, are (perchance) no more a watch, but a dreame; And what is our age but a dreame too? a dreame of some three houres; and that's a long one (you will say) but, howeuer long, 'tis but a dreame;
and then, our three hours, Are (perchance) no more a watch, but a dream; And what is our age but a dream too? a dream of Some three hours; and that's a long one (you will say) but, however long, it's but a dream;
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But did I say, mans Age was a dreame? nay, rather, man, in that Age, a dreame. Hee flieth away, as a dreame, and is chased as a vision in the night. Iob. 20.8.
But did I say, men Age was a dream? nay, rather, man, in that Age, a dream. He flies away, as a dream, and is chased as a vision in the night. Job 20.8.
and what is that, but the shadow of a shadow? for there is nothing so truly a shadow, as a dreame, in which (oftentimes) there are strange obiects presented to the phantasie, whereof in nature, and true being, there is not so much,
and what is that, but the shadow of a shadow? for there is nothing so truly a shadow, as a dream, in which (oftentimes) there Are strange objects presented to the fantasy, whereof in nature, and true being, there is not so much,
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as a resemblance, no, not a shadow; and yet, euen these so captiue and shackle the whole man, that (according to the varietie of species offered) they take vs, either with delight, or horror;
as a resemblance, no, not a shadow; and yet, even these so captive and shackle the Whole man, that (according to the variety of species offered) they take us, either with delight, or horror;
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and his olde wants gull'd with an apparition and shadow of that substance, of which he now find's there was neither shadow, nor substance, truly, but, a dreame of both.
and his old Wants gulled with an apparition and shadow of that substance, of which he now find's there was neither shadow, nor substance, truly, but, a dream of both.
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Sometimes, they are ambitious; and then we thinke we are vpon the tops of hils, or mountaines; now on Basan, then, on Libanus; where (for our pride and loftinesse) wee are called Oakes, and Cedars; sometimes they are more humble, and deiected,
Sometime, they Are ambitious; and then we think we Are upon the tops of hills, or Mountains; now on Basan, then, on Lebanon; where (for our pride and loftiness) we Are called Oaks, and Cedars; sometime they Are more humble, and dejected,
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where, for our low estate, wee are call'd shrubs and hysop; sometimes they are presumptuous, and then we are at the fall of a steepe Cliffe, or Rocke; sometimes, they are desperate, and then we are at the quick-sand, or the gulfe; sometimes, they are vainglorious, and then we are at the battlement, or pinnacle of the Temple;
where, for our low estate, we Are called shrubs and hyssop; sometime they Are presumptuous, and then we Are At the fallen of a steep Cliff, or Rock; sometime, they Are desperate, and then we Are At the quicksand, or the gulf; sometime, they Are vainglorious, and then we Are At the battlement, or pinnacle of the Temple;
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sometimes they insinuate a kinde of auspice and blest abundance, and then we tumble in Arabian spices, gold of Ophir, Indian Diamonds; but this (for the most part) is a very dreame, such a one,
sometime they insinuate a kind of auspice and blessed abundance, and then we tumble in Arabian spices, gold of Ophir, Indian Diamonds; but this (for the most part) is a very dream, such a one,
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or dead mens bones, stumble at a Coffin, or (perchance) a greene medow, and that (they say) is an infallible praediction of mortalitie; I know not whether a medow be, I am sure grasse, or a flower is;
or dead men's bones, Stumble At a Coffin, or (perchance) a green meadow, and that (they say) is an infallible predication of mortality; I know not whither a meadow be, I am sure grass, or a flower is;
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Here is nothing but withering, and fading, no time of flourishing, as if man were a piece meerely of declination, and wasted before he grew. And yet loe, he groweth, and he flourisheth too,
Here is nothing but withering, and fading, no time of flourishing, as if man were a piece merely of declination, and wasted before he grew. And yet lo, he grows, and he flourishes too,
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and this growth, and this flourishing? surely, a ripenesse, a sickle, and a haruest; an euening, a cutting-downe, and a withering. In the euening he is cut downe,
and this growth, and this flourishing? surely, a ripeness, a fickle, and a harvest; an evening, a cutting-downe, and a withering. In the evening he is Cut down,
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But, hath all flesh and bloud (the grasse here mentioned) a time of growing vp ' ere it be cut downe? a flourishing before it wither's? wee reade of grasse, that wither's before it growes;
But, hath all Flesh and blood (the grass Here mentioned) a time of growing up ' ere it be Cut down? a flourishing before it wither's? we read of grass, that wither's before it grows;
Oh, that the Top of a house, the maine beame, and rafters of a Family, the chiefe buttresse, and pillar of a name, should bee so barren, the fruit of it so soone fade,
O, that the Top of a house, the main beam, and rafters of a Family, the chief buttress, and pillar of a name, should be so barren, the fruit of it so soon fade,
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Hee grew so thinly vp, that there is not so much left of him, as to fill a hand, not to make vp this span-long, in the text, no not this tanquam nibil; He withered before he grew-vp;
He grew so thinly up, that there is not so much left of him, as to fill a hand, not to make up this span-long, in the text, no not this tanquam Nobil; He withered before he grew-vp;
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Before his noone, he is reapt away, and his sheafe bound-vp, and now he is gone, gone like the day you heard of, the yester day, or the watch, or the shadow, or the dreame, or the grasse, or the fraile flower, nothing remayning,
Before his noon, he is reaped away, and his sheaf bound-vp, and now he is gone, gone like the day you herd of, the yester day, or the watch, or the shadow, or the dream, or the grass, or the frail flower, nothing remaining,
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or how great soeuer) but it is vaine, vanitie, all vanitie. And therefore some Commentators (perusing that of the eleuenth of Iob, vers. 11. God knoweth vaine man ) reade it nouit Deus hominum vanitatem, God knoweth the vanitie of men:
or how great soever) but it is vain, vanity, all vanity. And Therefore Some Commentators (perusing that of the Eleventh of Job, vers. 11. God Knoweth vain man) read it Novit Deus hominum vanitatem, God Knoweth the vanity of men:
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or, as others, more nimbly, nouit Deus homines vanitatis; God knoweth the men of vanitie. So, Saint Augustine, paraphrasing on that of the Preacher, Eccles. 1. Vanitie of vanities, all is vanitie.
or, as Others, more nimbly, Novit Deus homines vanitatis; God Knoweth the men of vanity. So, Saint Augustine, paraphrasing on that of the Preacher, Eccles. 1. Vanity of vanities, all is vanity.
but also, those of our Predecessours, crying out on the vanitie of either, when the Stoyicke tels vs, hominum sunt ista, non temporum; the vanitie is in the man, and not in the Age; or,
but also, those of our Predecessors, crying out on the vanity of either, when the Stoic tells us, hominum sunt ista, non Temporum; the vanity is in the man, and not in the Age; or,
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so, the same Saint Augustine, expounding the Apostles, vanitati subiecta est creatura, the creature is subiect vnto vanitie, Rom. 8. First, put's all vanitie into the creature, and then;
so, the same Saint Augustine, expounding the Apostles, vanitati subiecta est creatura, the creature is Subject unto vanity, Rom. 8. First, put's all vanity into the creature, and then;
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There was a time, when he was but like vnto it, Man is like vnto vanitie, Psal. 144. now He is vanitie it selfe, 'tis his essentiall, and proper qualitie;
There was a time, when he was but like unto it, Man is like unto vanity, Psalm 144. now He is vanity it self, it's his essential, and proper quality;
not in part, or resemblance only, but, altogether vanitie; man is altogether vanitie. And what is that? Totum hoc quod transit vanitas dicitur. Euerie transitorinesse is a vanitie;
not in part, or resemblance only, but, altogether vanity; man is altogether vanity. And what is that? Totum hoc quod transit vanitas dicitur. Every transitoriness is a vanity;
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and therefore a vanitie, and a vanitie; or, (if you please) once more, a vanitie of vanities; for that which the Septuagint read's so in their NONLATINALPHABET;
and Therefore a vanity, and a vanity; or, (if you please) once more, a vanity of vanities; for that which the septuagint read's so in their;
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And therefore our Prophet doth not only compare him to a shadow (which must as a shadow vanish ) but to that shadow, when it declineth, Psal. 109.23. and it seemes this is not enough neither, and therefore, Psal. 102.12. Dies mei similes vmbrae declinatae;
And Therefore our Prophet does not only compare him to a shadow (which must as a shadow vanish) but to that shadow, when it declineth, Psalm 109.23. and it seems this is not enough neither, and Therefore, Psalm 102.12. Die mei similes vmbrae declinatae;
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He is gone, and declin'd, not declining, as if his passage were rather coniectur'd then discern'd. And therefore, in Scripture, we seldome finde man's Age resembled to a shadow,
He is gone, and declined, not declining, as if his passage were rather conjectured then discerned. And Therefore, in Scripture, we seldom find Man's Age resembled to a shadow,
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so also, dies nostri, quasi vmbrae super terram, & nulla est mora, 1. Chron. 29.15. Our dayes are as a shadow vpon earth, and there is no stay; they passe along; nay, they flie;
so also, dies Our, quasi vmbrae super terram, & nulla est mora, 1. Chronicles 29.15. Our days Are as a shadow upon earth, and there is no stay; they pass along; nay, they fly;
or the rude salutations of fire and powder, which but meet, and part; touch, and consume. And, indeed (if we but obserue) a shadow is not so proper a resemblance of our life, as of our death; or, rather, something betweene both. T'is an vnequall mixture of light and darknesse;
or the rude salutations of fire and powder, which but meet, and part; touch, and consume. And, indeed (if we but observe) a shadow is not so proper a resemblance of our life, as of our death; or, rather, something between both. it is an unequal mixture of Light and darkness;
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or rather, a light mask't, or vayl'd-vp in darknesse, so that, the greater part must be obscuritie; and that resemble's death; what remayne's of light, is screen'd and intercepted,
or rather, a Light masked, or vayl'd-vp in darkness, so that, the greater part must be obscurity; and that resemble's death; what remayne's of Light, is screened and intercepted,
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And therefore our Prophet knowing that his earthly Tent was a little wind-shooke, and obnoxious to daily ruine, wil haue his age emblem'd by a shadow that is declin'd, ad occasum vergens, & in tenebras euanescens, saith Muscuius; hastning to darknesse, and the night, and that night, death. When the Sunne is in the Meridian, and the beames of it perpendicular to our bodies, shadowes change not suddenly,
And Therefore our Prophet knowing that his earthly Tent was a little wind-shooke, and obnoxious to daily ruin, will have his age emblemed by a shadow that is declined, ad occasum Virgins, & in Darkness evanescens, Says Muscuius; hastening to darkness, and the night, and that night, death. When the Sun is in the Meridian, and the beams of it perpendicular to our bodies, shadows change not suddenly,
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For, though shadowes appeare larger, when the Sunne is neere the fall, yet that greatnesse is not fatre from vanishing; vanitie (I should say) the vanitie in the text (here) man; whose honours and triumphs, at the height,
For, though shadows appear larger, when the Sun is near the fallen, yet that greatness is not fatre from vanishing; vanity (I should say) the vanity in the text (Here) man; whose honours and Triumphos, At the height,
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The Poets signified so much, when they set in combustion all Greece and Asia for a gaudie Apple; and all Troy and Greece, for a faire Curtizan; two daintie trifles to cause such bloudie agitations in States and Empires. What,
The Poets signified so much, when they Set in combustion all Greece and Asia for a gaudy Apple; and all Troy and Greece, for a fair Courtesan; two dainty trifles to cause such bloody agitations in States and Empires. What,
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but vanitie could haue proiected it? What but this, omnimoda vanitas, put it in execution? But, who knowes not, that most things arriue mankind, as they seeme, not as they are? As wee please to fancie them, not as they proue in their owne nature? And so wee are fool'd out of the truth, and realtie of things, by a vaine apprehension of what they are not;
but vanity could have projected it? What but this, omnimoda vanitas, put it in execution? But, who knows not, that most things arrive mankind, as they seem, not as they Are? As we please to fancy them, not as they prove in their own nature? And so we Are fooled out of the truth, and realty of things, by a vain apprehension of what they Are not;
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not only because all worldly allurements yeeld no true contentation, and felicitie, but because (in very deed) they tend either to equiuocation, or falshood;
not only Because all worldly allurements yield no true contentation, and felicity, but Because (in very deed) they tend either to equivocation, or falsehood;
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and therefore that which in the twelfth Psalme, verse 3. We translate deceitfull lips, according to the Hebrew, is false vanitie, or vaine falshood, the word Shau noting both vanitie of words,
and Therefore that which in the twelfth Psalm, verse 3. We translate deceitful lips, according to the Hebrew, is false vanity, or vain falsehood, the word Shau noting both vanity of words,
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Here upon the Prophet Agur amongst other petitions he preferr'd to his God, his principall desire was, that hee would remoue from him, vanitie and lies, Pro. 30.8.
Here upon the Prophet Agur among other petitions he preferred to his God, his principal desire was, that he would remove from him, vanity and lies, Pro 30.8.
so in the eleuenth of Iob, what the vulgar read's, hominum vanitatem, vanitie of men, Pagnine call's homines mendaces, and Caietan, homines falsitatis, lying men, or, men of falshood;
so in the Eleventh of Job, what the Vulgar read's, hominum vanitatem, vanity of men, Pagnine call's homines mendacious, and Caietan, homines falsitatis, lying men, or, men of falsehood;
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intimating, that if all men were put together in one ballance, and this vanitie and lie, in another, the ballances would mount vp, and the frailtie in mans side. A prettie piece of aeyre, and leuitie, that vanitie should weigh-downe;
intimating, that if all men were put together in one balance, and this vanity and lie, in Another, the balances would mount up, and the frailty in men side. A pretty piece of aeyre, and levity, that vanity should weigh-downe;
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Men are call'd vanities, so are Riches, shadowes, so are Riches; nothing, so are Riches. Hearke, Mammonist, here is a vanitie, as well of Riches, as of men, and both these a shadow, and a nothing. But suppose those riches firme, and solid;
Men Are called vanities, so Are Riches, shadows, so Are Riches; nothing, so Are Riches. Hark, Mammonist, Here is a vanity, as well of Riches, as of men, and both these a shadow, and a nothing. But suppose those riches firm, and solid;
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what then? Non infructuosè conturbaris, sed vanè conturbaris, (sayes the Father) perchance the trouble is not so fruitlesse; but, 'tis as vaine; vaine? Why? Thou knowest not who shall gather them;
what then? Non infructuosè Conturbaris, sed vanè Conturbaris, (Says the Father) perchance the trouble is not so fruitless; but, it's as vain; vain? Why? Thou Knowest not who shall gather them;
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and, if thou knowest not that, why doest thou heape them vp? or, if thou do'st, tell me, for whom? thy selfe? dar'st thou say so, that art to die? thy issue,
and, if thou Knowest not that, why dost thou heap them up? or, if thou dost, tell me, for whom? thy self? Darest thou say so, that art to die? thy issue,
imò, magna vanitas, thesaurizat moriturus, morituris; the Father, still, in his nine and fortieth Sermon, de Tompore. But grant thy heapes inlarg'd; thy fortunes, prosperous;
imò, Magna vanitas, thesaurizat Moriturus, morituris; the Father, still, in his nine and fortieth Sermon, de Tompore. But grant thy heaps enlarged; thy fortune's, prosperous;
thy loynes, fruitfull, yet there is a moth and gangreene haunt's that estate that is purchased with too much solicitude, the heire of it, (oftentime) subiect to a fit of improuidence, or luxurie, or pride, or folly, or else, that common feuer of lust, and riot; or (perchance) the palsie of a die, shake's out his posteritie into miserie, and want;
thy loins, fruitful, yet there is a moth and Gangrene haunt's that estate that is purchased with too much solicitude, the heir of it, (oftentime) Subject to a fit of improvidence, or luxury, or pride, or folly, or Else, that Common fever of lust, and riot; or (perchance) the palsy of a die, shake's out his posterity into misery, and want;
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what before was a dropsie, is now growne to a consumption, thy baser auarice, to a reproachfull penurie; and what thou hast long fed on, with the bread of carefulnesse, is at last brought to the bread of sarrow, to the leane cheeke, the hollow eyes, and the cleane teeth; and hee that was before the obiect of thy wretchednes,
what before was a dropsy, is now grown to a consumption, thy baser avarice, to a reproachful penury; and what thou hast long fed on, with the bred of carefulness, is At last brought to the bred of sarrow, to the lean cheek, the hollow eyes, and the clean teeth; and he that was before the Object of thy wretchedness,
and poore anxietie, is now, of another mans Charitie, and remorse; and then thou wilt acknowledge this vanè conturbaris, too, that thou hast disquieted thy selfe in vaine, and to no purpose heaped vp riches,
and poor anxiety, is now, of Another men Charity, and remorse; and then thou wilt acknowledge this vanè Conturbaris, too, that thou hast disquieted thy self in vain, and to no purpose heaped up riches,
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or, if he haue any (as Bildad said vnto Iob ) the first borne of death shall deuoure his strength, and bring him to the King of terrours, he shall shake off his vnripe grape as the vine and cast off his flower as the Oliue;
or, if he have any (as Bildad said unto Job) the First born of death shall devour his strength, and bring him to the King of terrors, he shall shake off his unripe grape as the vine and cast off his flower as the Olive;
others may plant, and water, but be giue's the increase; and where he giue's them as blessings (as oftentimes he doe's) they are as arrowes in the hand of the strong man, and happie is hee that hath his quiuer full:
Others may plant, and water, but be give's the increase; and where he give's them as blessings (as oftentimes he doe's) they Are as arrows in the hand of the strong man, and happy is he that hath his quiver full:
but when they are giuen otherwise (as they are sometimes) as the whip and sword of a declining house then they are as arrowes in the hand of the Almighty; arrowes that are sharpe, and keene, shot from a deadly hand, and a bow of steele;
but when they Are given otherwise (as they Are sometime) as the whip and sword of a declining house then they Are as arrows in the hand of the Almighty; arrows that Are sharp, and keen, shot from a deadly hand, and a bow of steel;
arrowes that sticke fast, and pierce the very ioynts and the marrow; the venome whereof drinketh vp the spirits, the spirits of a Name and Family, when the light of it shall bee put out, and the sparkle of his fire shine no more. Who knowe's not that God doth often scourge the sinne of the Father in the children? and,
arrows that stick fast, and pierce the very Joints and the marrow; the venom whereof Drinketh up the spirits, the spirits of a Name and Family, when the Light of it shall be put out, and the sparkle of his fire shine no more. Who know's not that God does often scourge the sin of the Father in the children? and,
for the foule obliquities of the Predecessour, set's a rot vpon the whole Posteritie, when the name shall moulder with the Bodie, and the Fortunes with the name; so that the curse against the wicked man, runn's double;
for the foul obliquities of the Predecessor, set's a rot upon the Whole Posterity, when the name shall moulder with the Body, and the Fortune's with the name; so that the curse against the wicked man, runn's double;
and then, hailestones, and coales of fire. Or, though they aspire not so high, but climbe the mountaines only (though some mountaines (they say) kisse the cloudes, too) yet, tangit montes, & fumigabunt, God shall touch those mountaines, and they shall smoake;
and then, hailstones, and coals of fire. Or, though they aspire not so high, but climb the Mountains only (though Some Mountains (they say) kiss the Clouds, too) yet, tangit montes, & fumigabunt, God shall touch those Mountains, and they shall smoke;
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Who see's not (and let me not be thought rough, or vncharitable, in that I say, who see's not) that in latter ages the Almightie's Besome hath beene here;
Who see's not (and let me not be Thought rough, or uncharitable, in that I say, who see's not) that in latter ages the Almighty's Besom hath been Here;
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and, in the circuite of a few yeares, swept away many braue Worthies of the name; and not only his Besome, but his Axe too, lopt off many a hopefull twig, and glorious branch; and now of late, strooke at the Stemme, of the Family; and at a blow hewe'd downe, one of the goodliest Cedars in all our Libanus. The very stones and walls speake so much;
and, in the circuit of a few Years, swept away many brave Worthies of the name; and not only his Besom, but his Axe too, lopped off many a hopeful twig, and glorious branch; and now of late, struck At the Stemme, of the Family; and At a blow heweed down, one of the Goodliest Cedars in all our Lebanon. The very stones and walls speak so much;
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but wee can sing an Epithalamium, when we should be sighing of an Elegie, as if our proiects could befoole the Almighties, and 'twere in our power to raise or establish a name, when God seeme's to threaten the pulling downe.
but we can sing an Epithalamium, when we should be sighing of an Elegy, as if our projects could befool the Almighty's, and 'twere in our power to raise or establish a name, when God seem's to threaten the pulling down.
where we may reade the storie of our wretchednesse, and so acknowledge, at length with our Prophet, that, Thou, O God, hast made our dayes as a span-long,
where we may read the story of our wretchedness, and so acknowledge, At length with our Prophet, that, Thou, Oh God, hast made our days as a span-long,
the death of our Honourable Friend; but I was commanded only for a Sermon, not for a Panegyricke, that (I suppose) you might haue had (here) in a more keene and accurate discourse;
the death of our Honourable Friend; but I was commanded only for a Sermon, not for a Panegyric, that (I suppose) you might have had (Here) in a more keen and accurate discourse;
but, my bosome is ingag'd here, and not my lips; and that is too full to be emptied in this span-long of an Auditorie; the world shall haue it in an impartiall Anniuersarie: or, should I vent my respects, heere I could bee only your Remembrancer, not, your Informer.
but, my bosom is engaged Here, and not my lips; and that is too full to be emptied in this span-long of an Auditory; the world shall have it in an impartial Anniversary: or, should I vent my respects, Here I could be only your Remembrancer, not, your Informer.
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that hee was not guiltie of any peculiar sinne, either of greatnesse, or of youth; no lofty-ones, of arrogance or scorne; no grinding-ones, of cruelty or oppression; no flaming-ones, of ryot, or of lust; no base-ones of anxiety, or solicitude; no lewdones, of prophanation or debauchment; no biting-ones, of rancour, or detraction; no creepingones, of Insinuation, or popularitie; no painted-ones, of ceremony, or hypocrisie; but all his Actions went by the line, and the square,
that he was not guilty of any peculiar sin, either of greatness, or of youth; no lofty-ones, of arrogance or scorn; no grinding-ones, of cruelty or oppression; no flaming-ones, of riot, or of lust; no base-ones of anxiety, or solicitude; no lewdones, of profanation or debauchment; no biting-ones, of rancour, or detraction; no creepingones, of Insinuation, or popularity; no painted-ones, of ceremony, or hypocrisy; but all his Actions went by the line, and the square,
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and so, not mortall. Bonus a Deo differt tantum tempore, saith the Stoicke, Betweene God and a good man, there is no distinction but in time; nor in that neither,
and so, not Mortal. Bonus a God Differt Tantum tempore, Says the Stoic, Between God and a good man, there is no distinction but in time; nor in that neither,
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whether you take greatnesse for the name, or for the spirit; not, that hee was either haughtie or supercilious, but of a temper, truly generous, and heroicke, and (what is aboue either) truly Christian. A fast friend,
whither you take greatness for the name, or for the Spirit; not, that he was either haughty or supercilious, but of a temper, truly generous, and heroic, and (what is above either) truly Christian. A fast friend,
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and (what I know, and therefore speake, and speake that you should know, and so imitate) an vncorrupted Patron; no fire-brand in his Countrey, nor Meteor in his Church; a flash,
and (what I know, and Therefore speak, and speak that you should know, and so imitate) an uncorrupted Patron; no firebrand in his Country, nor Meteor in his Church; a flash,
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neither was hee so benighted in his intellectuals, as to be led vp and downe in a peruerse ignorance and darknesse, by an Ignis fatuus; your vocall puritie, and tongue deuotion, and furious zeale, euen when hee was no more a dying man, but a Saint (and the words of dying Saints are Oraculous to me ) hee both censur'd and disclaimd;
neither was he so benighted in his intellectuals, as to be led up and down in a perverse ignorance and darkness, by an Ignis fatuus; your vocal purity, and tongue devotion, and furious zeal, even when he was no more a dying man, but a Saint (and the words of dying Saints Are Oraculous to me) he both censured and disclaimed;
wishing the walles of our Hierusalem built vp stronger in Vnity and Peace; and, a more temperate and discreet silence amongst the wayward Hot-spurres of our Spirituall Mother. And, indeed, this Clamorous Sanctitie, this affected dresse of holinesse, without, is not the right dresse. There is a generation (saith the Prophet ) that are pure in their owne eyes,
wishing the walls of our Jerusalem built up Stronger in Unity and Peace; and, a more temperate and discreet silence among the wayward Hotspurs of our Spiritual Mother. And, indeed, this Clamorous Sanctity, this affected dress of holiness, without, is not the right dress. There is a generation (Says the Prophet) that Are pure in their own eyes,
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The Hecatombe, and outward pompe of sacrifice, hath too much of the beast in it, the many-headed beast, the multitude; that, within, is of the spirit; and that of the spirit, is the true Child's of God;
The Hecatomb, and outward pomp of sacrifice, hath too much of the beast in it, the manyheaded beast, the multitude; that, within, is of the Spirit; and that of the Spirit, is the true Child's of God;
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And this our noble friend had, without glosse or varnish, his life a recollected Christianitie; his sicknesse, a penitent humiliation; and his death, an vnbattered assurance of his richer estate in glory; Insomuch, that I knew not,
And this our noble friend had, without gloss or varnish, his life a recollected Christianity; his sickness, a penitent humiliation; and his death, an unbattered assurance of his Richer estate in glory; Insomuch, that I knew not,
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whether I might enuie, or admire, that God had bestowed such a plentifull mortification, on a Secular condition, and left Diuinitie, so barren. No Viper in his bosome; nor Vulture at his heart;
whither I might envy, or admire, that God had bestowed such a plentiful mortification, on a Secular condition, and left Divinity, so barren. No Viper in his bosom; nor Vulture At his heart;
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And (indeed) his priuate meditations, groanes, soliloquies, pensiue eleuations of eyes, and spirit, rapture's full of sublimitie, and contemplation (such as the heart could only eiaculate,
And (indeed) his private meditations, groans, soliloquies, pensive elevations of eyes, and Spirit, rapture's full of sublimity, and contemplation (such as the heart could only eiaculate,
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And thus, hauing made a full peace with God, and with the world, he sang his Nunc dimittis, and made a willing surrender of his Soule into the hands of his Redeemer; where hee hath now his Palme and white Robe, his Pennie of true happinesse, and Crowne of euer lasting glorie;
And thus, having made a full peace with God, and with the world, he sang his Nunc Dimittis, and made a willing surrender of his Soul into the hands of his Redeemer; where he hath now his Palm and white Robe, his Penny of true happiness, and Crown of ever lasting glory;
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I Finde no dispute here, about the title of this Psalme; 'tis Dauids to Ieduthun; that Ieduthun who prophecied with the Harpe, and with Trumpets, and Cymballs,
I Find no dispute Here, about the title of this Psalm; it's David to Ieduthun; that Ieduthun who prophesied with the Harp, and with Trumpets, and Cymbals,
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and loude instruments of Musicke, magnified the Lord, 1. Chron. 16.42. The The•me and Subiect of it is various, and mixt; not set mournefully to straines of penitence or mortality, (as in others of his sacred Anthems ) but to Aiers of more spirit and life, such as would sublimate and intraunce the Deuotion of the Hearer. The former part whereof is key'd high, very high, and reacheth God, and his powerfull mercies; the other tun'd lower, to Man, and toucheth on his frailties and weake deportment. That which concernes his God is (as 'twere) the plaine-song; the ground and burden of it graue, and sober, but full of maiesty, My soule waiteth vpon God, He is the Rocke of my Saluation and defence, at the second verse;
and loud Instruments of Music, magnified the Lord, 1. Chronicles 16.42. The The•me and Subject of it is various, and mixed; not Set mournfully to strains of penitence or mortality, (as in Others of his sacred Anthems) but to Heirs of more Spirit and life, such as would sublimate and intrance the Devotion of the Hearer. The former part whereof is keyed high, very high, and reaches God, and his powerful Mercies; the other tuned lower, to Man, and touches on his frailties and weak deportment. That which concerns his God is (as 'twere) the plainsong; the ground and burden of it graven, and Sobrium, but full of majesty, My soul waits upon God, He is the Rock of my Salvation and defence, At the second verse;
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but, The Rocke of my strength, and Refuge, at the seuenth. That which concernes Man, is full of Descant, runnes nimbly on his state, degrees, condition;
but, The Rock of my strength, and Refuge, At the Seventh. That which concerns Man, is full of Descant, runs nimbly on his state, Degrees, condition;
and men of high degree are a lye, verse 9. Thus hauing warbled sweetly about the heart and middle of the Psalme; at length he shuts vp his Harmony in Discord: In the front of this verse He quarrels with the Robber, and the Oppressor; and at the foote thereof (as if the Great Man were neere allied them) Hee throwes in a cauill concerning Riches; where He first, put's the case, with a si affluxerint, If Riches increase, then, the resolution or aduice on it, nolite cor apponere, Set not your heart vpon them.
and men of high degree Are a lie, verse 9. Thus having warbled sweetly about the heart and middle of the Psalm; At length he shuts up his Harmony in Discord: In the front of this verse He quarrels with the Robber, and the Oppressor; and At the foot thereof (as if the Great Man were near allied them) He throws in a cavil Concerning Riches; where He First, put's the case, with a si affluxerint, If Riches increase, then, the resolution or Advice on it, nolite cor apponere, Set not your heart upon them.
but not alwaies, at the same height; Those of our Fore-fathers lay most in their Flocks, and Droues; the Fold was their Treasure-house, and not, the Tent. The word poecunia, money, was not then heard off,
but not always, At the same height; Those of our Forefathers lay most in their Flocks, and Droves; the Fold was their Treasure-house, and not, the Tent. The word poecunia, money, was not then herd off,
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but Peculium, Gaine, which (as Viues notes it vpon Augustine ) was first deriued from pecudes, Cattell, because these were all the wealth of Antiquitie; for, they were then (for the most part) Shepheards. The glory and respect of Riches were neere their Meridian in the daies of Solomon, when they first began to shine in their full lustre; before a few Asses loaden with Lentïles and parched Corne, were thought a large present for a King; Then, multitudes of Camels, with Spices, gold, and precious stones scarce worth acceptance; Of old, a few shekels of siluer were a canonized treasure;
but Peculium, Gain, which (as Viues notes it upon Augustine) was First derived from Pecudes, Cattle, Because these were all the wealth of Antiquity; for, they were then (for the most part) Shepherds. The glory and respect of Riches were near their Meridian in the days of Solomon, when they First began to shine in their full lustre; before a few Asses loaded with Lentïles and parched Corn, were Thought a large present for a King; Then, Multitudes of Camels, with Spices, gold, and precious stones scarce worth acceptance; Of old, a few shekels of silver were a canonized treasure;
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Riches are now at their high spring; euery Tide wafts in siluer, in ships of Tarshish, and gold in the Nauy of Hiram; Treasure flowes in that aboundance, that it doth no more satisfie, but amaze; a Queene beholds it,
Riches Are now At their high spring; every Tide wafts in silver, in ships of Tarshish, and gold in the Navy of Hiram; Treasure flows in that abundance, that it does no more satisfy, but amaze; a Queen beholds it,
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that which was, erewhile, but an Ingot, or rude lumpe, is, Now, trick't vp into a Godhead; Gold shall be no longer for vse, or ornament, but for worship; and now the Nations begin to kneele to it,
that which was, erewhile, but an Ingot, or rude lump, is, Now, tricked up into a Godhead; Gold shall be no longer for use, or ornament, but for worship; and now the nations begin to kneel to it,
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and thus, in a zealous applause of their new-got Deity, the Cornet, the Flute, the Sackbut, the Psaltery, and the Dulcimer shall sound out their loude Idolatrie. Nay, the ancient Romanes were growne so superstitious to their masse of Treasure, that they made not onely money their God, but cal'd God, money; so their Iupiter was named pecunia, because there was (as they coniectur'd) a kinde of omnipotency in money, which though it creates not, yet it commandeth all things.
and thus, in a zealous applause of their new-got Deity, the Cornet, the Flute, the Sackbut, the Psaltery, and the Dulcimer shall found out their loud Idolatry. Nay, the ancient Romans were grown so superstitious to their mass of Treasure, that they made not only money their God, but called God, money; so their Iupiter was nam Pecunia, Because there was (as they conjectured) a kind of omnipotency in money, which though it creates not, yet it commands all things.
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we call the Good, and the Iust, and the Wise, Rich; which haue little, or nothing but in vertue; the Auaritious, and Greedy, Poore; because they euer want.
we call the Good, and the Just, and the Wise, Rich; which have little, or nothing but in virtue; the Avaricious, and Greedy, Poor; Because they ever want.
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12. And indeed, the God of our happinesse wee stile Omnipotence, and not Money; but, sometimes, to beautifie and set out his perfections, Riches. So we finde, Riches of his goodnesse, Rom. 2. and Riches of his mercy, Rom. 9. and Riches of his grace, Ephes. 2. and Riches of his wisedome, Rom. 11. Loe, his Goodnesse, Grace, Mercies, Wisedome, and to shew their Height, and Greatnesse, and Immensitie, and Euerlastingnesse no thing to expresse them,
12. And indeed, the God of our happiness we style Omnipotence, and not Money; but, sometime, to beautify and Set out his perfections, Riches. So we find, Riches of his Goodness, Rom. 2. and Riches of his mercy, Rom. 9. and Riches of his grace, Ephesians 2. and Riches of his Wisdom, Rom. 11. Loe, his goodness, Grace, mercies, Wisdom, and to show their Height, and Greatness, and Immensity, and Everlastingness no thing to express them,
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Riches, as they are Riches, haue both their vertue and applause; for the Spirit calls them Blessings, and Good things; but they are externa media, Good things without vs, which we may, vti, not frui, vse onely, not enioy, or rather not ioy in them; if Delight, here, be not more proper then Ioye; since Ioye (for the most part) poynts to things Spirituall; Delight, to pleasures Temporall. Howeuer, Riches may sometimes lawfully touch, both with our Pleasure, and Desire, so the Ayme be not preposterous, and oblique;
Riches, as they Are Riches, have both their virtue and applause; for the Spirit calls them Blessings, and Good things; but they Are External media, Good things without us, which we may, vti, not frui, use only, not enjoy, or rather not joy in them; if Delight, Here, be not more proper then Joy; since Joy (for the most part) points to things Spiritual; Delight, to pleasures Temporal. However, Riches may sometime lawfully touch, both with our Pleasure, and Desire, so the Aim be not preposterous, and oblique;
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either, to make them as Fuell for our Pride, or Bellowes for our Lust, or Oyle for our Concupiscence, or Flames for our Ambition, or Smoake for our Vncharitablenesse. For,
either, to make them as Fuel for our Pride, or Bellows for our Lust, or Oil for our Concupiscence, or Flames for our Ambition, or Smoke for our Uncharitableness. For,
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though matters of Beneficence and gift looke towards Riches, as their Source, and Instrumentall cause; yet, commonly, where there is most of Fortune, there is least of Charity, and so when there is Abilitie of Distribution, there wants Will; and that euer strangles the Noblenesse of Those which are to giue,
though matters of Beneficence and gift look towards Riches, as their Source, and Instrumental cause; yet, commonly, where there is most of Fortune, there is least of Charity, and so when there is Ability of Distribution, there Wants Will; and that ever strangles the Nobleness of Those which Are to give,
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And this, I beleeue, first gaue life and breathing to that grey-hair'd paradox: Si opes sint bona, cur non reddunt possidentes bonos? If Riches be good, why haue they not influence into him that ownes them,
And this, I believe, First gave life and breathing to that greyhaired paradox: Si opes sint Bona, cur non reddunt possidentes bonos? If Riches be good, why have they not influence into him that owns them,
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marke the Paraphrase. Quid est iniquius homine, qui multa bona vult habere, & bonus ipse esse non vult? Indignus es qui habeas, qui non vis esse, quod vis habere:
mark the paraphrase. Quid est iniquius homine, qui Multa Bona vult habere, & bonus ipse esse non vult? Indignus es qui habeas, qui non vis esse, quod vis habere:
The Father in his 28. Sermon de Diuersis. What a masse of iniquiquitie is man swolne vnto, that still desires much good, yet not to be good himselfe? He is vnworthy to haue any thing that he might Bee, which would not bee what he would haue.
The Father in his 28. Sermon de Diuersis. What a mass of iniquiquitie is man swollen unto, that still Desires much good, yet not to be good himself? He is unworthy to have any thing that he might be, which would not be what he would have.
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and therefore to rectifie this obliquitie, Saint Augustine acquaints vs with a Two-fold Good; Bonum quod facit bonum, and Bonum vndè facias bonum: There is a Good which doth make good, and that's thy God; and there is a Good by which thou maiest doe good, and that's thy Mammon. Doe good;
and Therefore to rectify this obliquity, Saint Augustine acquaints us with a Twofold Good; Bonum quod facit bonum, and Bonum vndè facias bonum: There is a Good which does make good, and that's thy God; and there is a Good by which thou Mayest do good, and that's thy Mammon. Do good;
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how? Hearke, the Psalmist; He hath dispersed abroad, He hath giuen to the poore, his righteousnesse endureth for euer, Psalme 112.9. Hoc est Bonum, hoc est bonum vndè sis Iustitiâ bonus;
how? Hark, the Psalmist; He hath dispersed abroad, He hath given to the poor, his righteousness Endureth for ever, Psalm 112.9. Hoc est Bonum, hoc est bonum vndè sis Iustitiâ bonus;
if he haue not Charity, what hath he? And a Poore man, if he haue Charity, what hath not? Tu fortè putas, quòd ille sit diues cuius Arca plena est Auro,
if he have not Charity, what hath he? And a Poor man, if he have Charity, what hath not? Tu fortè putas, quòd Isle sit dives cuius Arca plena est Auro,
But the Father puts the Lye vpon this foule misprision with an Ille verè Diues, in quo Deus habitare dignatur, in his 64. Sermon de tempore. Hee is truely Rich in whom God hath vouchsafed to dwell;
But the Father puts the Lie upon this foul Misprision with an Isle verè Diues, in quo Deus habitare Dignatur, in his 64. Sermon de tempore. He is truly Rich in whom God hath vouchsafed to dwell;
and He truly poore, in whom God hath refused to dwell, for, There is nothing but Anxiety and lamentable Indigence, Regulus, or Irus, not halfe so poore.
and He truly poor, in whom God hath refused to dwell, for, There is nothing but Anxiety and lamentable Indigence, Regulus, or Irus, not half so poor.
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How miserable then is the condition of those who suffer the current of their Affections ) to be inordinately carried from the euer-springing fountaines aboue, vpon broken Cisternes that will hold no water? From the Creator of the world, to Creatures heere, of ouer-valued,
How miserable then is the condition of those who suffer the current of their Affections) to be inordinately carried from the ever-springing fountains above, upon broken cisterns that will hold no water? From the Creator of the world, to Creatures Here, of over-valved,
their lustre counterfeit, like those false lights which delude the wandring Sea-men; and betray them to shelues and rockes, where both their Hopes, and they, are vntimely split.
their lustre counterfeit, like those false lights which delude the wandering Seamen; and betray them to shelves and Rocks, where both their Hope's, and they, Are untimely split.
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yet thus to indulge them is dangerous Idolatry, since that which is ordained for a Seruant, they make not onely their Master, but their God. And indeed, Such may be said to haue Riches as we are said to haue the Feauer, when the Feauer hath vs;
yet thus to indulge them is dangerous Idolatry, since that which is ordained for a Servant, they make not only their Master, but their God. And indeed, Such may be said to have Riches as we Are said to have the Fever, when the Fever hath us;
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for, They which are either transported with their glory, or rapt with their possessions, doe by Riches as birds doe by Daring-glasses, play with their owne ruine;
for, They which Are either transported with their glory, or rapt with their possessions, do by Riches as Birds do by Daring-glasses, play with their own ruin;
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how-euer, such are their faire allurements and inuitations, that Those who are onely taken with the outside, and Barke of things, are strangely infatuated:
however, such Are their fair allurements and invitations, that Those who Are only taken with the outside, and Bark of things, Are strangely infatuated:
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but in this, They resemble little Children, which valew euery painted trifle, as a Treasure; a Bugle, or glassie Carkanet, as precious as that of Onyx. And what difference is there (saith the Stoicke ) betweene them and vs, Nisi quòd nos circa tabulas & statuas insanimus, chartùs inepti, wee are madding after Statues, and Pillars, more costly foolish, Illos, reperti in littere calculi leues,
but in this, They resemble little Children, which value every painted trifle, as a Treasure; a Bugle, or glassy Carkanet, as precious as that of Onyx. And what difference is there (Says the Stoic) between them and us, Nisi quòd nos circa tabulas & statuas insanimus, chartùs inepti, we Are madding After Statues, and Pillars, more costly foolish, Illos, reperti in litter calculi leues,
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we, with pillars of Iasper, and Porphirie, from the Sands of Egypt, or Deserts of Affrica, to shoulder some Porch, or Dyning-roome, to banquet or reuell in.
we, with pillars of Iasper, and Porphyry, from the Sands of Egypt, or Deserts of Africa, to shoulder Some Porch, or Dining-room, to banquet or revel in.
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All this Equipage of Greatnes is but a Glorious vanity, and that which the Moralist call's Bracteata faelicitas, a spangled happines, a leafe of gold laid on Iron, which for a time glitter's, and then rust's;
All this Equipage of Greatness is but a Glorious vanity, and that which the Moralist call's Bracteata faelicitas, a spangled happiness, a leaf of gold laid on Iron, which for a time glitter's, and then rust's;
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to these, leane watchfulnes, broken thoughts, hollow resolutions, interrupted peace, besides a whole Hoast of selfe-vexations and) the wheele the Racke not halfe the Torture. Thus, Gold is a stumbling-Blocke to him that doth sacrifice vnto it,
to these, lean watchfulness, broken thoughts, hollow resolutions, interrupted peace, beside a Whole Host of self-vexations and) the wheel the Rack not half the Torture. Thus, Gold is a stumbling-Blocke to him that does sacrifice unto it,
and trust in the mountaines of Samaria, which, though the Marcionite would make a vae, only of Admonition, and not of Malediction; yet, Tertullian, in the chasticement of that error, saith;
and trust in the Mountains of Samaria, which, though the Marcionite would make a vae, only of Admonition, and not of Malediction; yet, Tertullian, in the chastisement of that error, Says;
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that a Cauete is alwayes vsed in matters of Aduice, but a vae neuer, but in those thunder-claps of fury and malediction. So, we find only a Cauete against Auarice, because That is the Semen, and first matter (as 'twere) of Riches, Beware of Coueteousnesse;
that a Cauete is always used in matters of advice, but a vae never, but in those thunderclaps of fury and malediction. So, we find only a Cauete against Avarice, Because That is the Semen, and First matter (as 'twere) of Riches, Beware of Covetousness;
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But there is a fearefull vae against Riches, as though they still cryed for diuine Castigations, Woe vnto you that are rich, why? you haue receiued your consolation, Luke 6.24.
But there is a fearful vae against Riches, as though they still cried for divine Castigations, Woe unto you that Are rich, why? you have received your consolation, Lycia 6.24.
your consolation, how? Ex Diuitijs, de gloriâ illarum, & secularibus fructibus, of your riches, and their glory, and all secular content, not otherwise.
your consolation, how? Ex Diuitijs, de gloriâ Illarum, & secularibus fructibus, of your riches, and their glory, and all secular content, not otherwise.
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So saith the Father in his fourth Booke against Marcion. Cap. 5. What folly ist then to pursue that with violence and Intention, which when wee haue gain'd is no satisfaction, but a torment? what madnes thus to macerate and crucifie the whole man for a few titular and opinionated riches; of which hee that carouse's and drinke's deepest is euer thirstie? Nothing quenches an immoderate appetite;
So Says the Father in his fourth Book against Marcion. Cap. 5. What folly is't then to pursue that with violence and Intention, which when we have gained is no satisfaction, but a torment? what madness thus to macerate and crucify the Whole man for a few titular and opinionated riches; of which he that carouse's and drink's Deepest is ever thirsty? Nothing quenches an immoderate appetite;
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morbus est, non opulentia, the same Father in his 3. Sermon de verbis Apostoli. How miserable are those desires, which are not bounded by what wee doe possesse,
morbus est, non opulentia, the same Father in his 3. Sermon de verbis Apostles. How miserable Are those Desires, which Are not bounded by what we do possess,
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vtrum maius habere multum, an satis, 'tis the Stoicks Dilemma; whether had'st thou rather to haue much, or enough? hee that hath much, desires more, which is an argument, hee hath not yet sufficient; he that hath enough, hath obtain'd the end, which neuer befals a rich man. Seneca labour's to presse this home to his Lucillius; Set before me the reputed rich, Crassus, or Lucinius; let him calculate his full Reuenewes, what hee hath in present,
Utum May habere multum, an satis, it's the Stoics Dilemma; whither Hadst thou rather to have much, or enough? he that hath much, Desires more, which is an argument, he hath not yet sufficient; he that hath enough, hath obtained the end, which never befalls a rich man. Senecca labour's to press this home to his Lucillius; Set before me the reputed rich, Crassus, or Lucinius; let him calculate his full Revenues, what he hath in present,
The Gold thou cal'st his, is but his Cabonet's, Et Quis Aerario inuidet? who would enuy a full coffer? The man whom thou suppose'st to be Master of his treasure, is but the bagge that shut's it vp.
The Gold thou Callest his, is but his Cabinet's, Et Quis Aerario inuidet? who would envy a full coffer? The man whom thou suppose'st to be Master of his treasure, is but the bag that shut's it up.
Loe then, the base Idolatry of these times, and men, which not onely raise their Hecatombs to their Golden Saint, but Deifie the very Shrine that keepe's it.
Lo then, the base Idolatry of these times, and men, which not only raise their Hecatombs to their Golden Saint, but Deify the very Shrine that keep's it.
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A peece of wrinckled prouidence, or gray-hayr'd thrift; nay worse, a meere decrepit Auarice; when for a little languishing and bedrid Charitie, they embalme the Honours and Memory of rich men with their precious Perfumes and Oyntments, such as should cast only their Odours on the Monuments of good men; And not onely so,
A piece of wrinkled providence, or gray-haired thrift; nay Worse, a mere decrepit Avarice; when for a little languishing and bedrid Charity, they embalm the Honours and Memory of rich men with their precious Perfumes and Ointments, such as should cast only their Odours on the Monuments of good men; And not only so,
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and take off from the glory of the Lord of Hoasts, to worship a Golden Calfe? By the Law of Nature (saith the Epicure ) the greatest riches are but a compos'd pouertie;
and take off from the glory of the Lord of Hosts, to worship a Golden Calf? By the Law of Nature (Says the Epicure) the greatest riches Are but a composed poverty;
and by the Law of God, the greatest pouertie is but ill-compes'd riches; for he that pile's them by fraud or violence, builds Aauarice one storie higher, to oppression; and then not onely Pouerty, but Iudgement followes;
and by the Law of God, the greatest poverty is but ill-compesed riches; for he that pile's them by fraud or violence, builds Avarice one story higher, to oppression; and then not only Poverty, but Judgement follows;
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Hearke, how it blowe's? Woe vnto them, That ioyne House to house, and lay field to field, till they be placed alone in the middest of the Earth; This is in mine eares; saith the Lord of Hoasts;
Hark, how it blowe's? Woe unto them, That join House to house, and lay field to field, till they be placed alone in the midst of the Earth; This is in mine ears; Says the Lord of Hosts;
but, when the Heauens shall shriuell like a scroule, and the Hills moue like frighted men out of their place, what Mountaine shall they get by entreaty to fall vpon them? what couert to hide them from that fury, which they shall neuer bee able to suffer, nor auoide? Iudgements doe not alway follow Crimes as Thunder doth Lightening, Instantly;
but, when the Heavens shall shriuell like a scroule, and the Hills move like frighted men out of their place, what Mountain shall they get by entreaty to fallen upon them? what covert to hide them from that fury, which they shall never be able to suffer, nor avoid? Judgments do not always follow Crimes as Thunder does Lightning, Instantly;
Thus, wee see, Riches and Blessednesse doe not alwayes kisse; He's not euer Happie that is prosperous; the acquisition of much wealth, is no End of miserie,
Thus, we see, Riches and Blessedness do not always kiss; He's not ever Happy that is prosperous; the acquisition of much wealth, is no End of misery,
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but a change: the Low-built Fortune harbour's as much Peace, as that which is Higherroof'd; and hath one aduantage beyond it, 'tis lesse wind-shooke. The humble Hysope and Shrub of the valley are not so expos'd to Tempests, as the Cedar in Libanus, or the Oke in Basan; they are threatned with many a Cloud and Exhalation, which the other neither Feare, nor Suffer. Contented Pouertie (saith the good Athenian ) is an Honest thing; but 'tis no more Pouertie if is bee content;
but a change: the Low-built Fortune harbour's as much Peace, as that which is Higher-roofed; and hath one advantage beyond it, it's less wind-shooke. The humble Hyssop and Shrub of the valley Are not so exposed to Tempests, as the Cedar in Lebanon, or the Oak in Basan; they Are threatened with many a Cloud and Exhalation, which the other neither fear, nor Suffer. Contented Poverty (Says the good Athenian) is an Honest thing; but it's no more Poverty if is bee content;
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He that is at peace with his desires, and can compose himselfe to what Nature only requires from him, is not only without the Sense, but without the Feare of miserie;
He that is At peace with his Desires, and can compose himself to what Nature only requires from him, is not only without the Sense, but without the fear of misery;
That is not little which is enough, nor that much which is not enough; He that think's much Little, is still poore; and he that think's Little much, is euer Rich; Rich in respect of Nature,
That is not little which is enough, nor that much which is not enough; He that think's much Little, is still poor; and he that think's Little much, is ever Rich; Rich in respect of Nature,
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though not Opinion. The man thou cal'st poore, hath, doubtlesse, something that is superfluous; and where Superfluitie is, there can bee no want; where no want, no pouertie;
though not Opinion. The man thou Callest poor, hath, doubtless, something that is superfluous; and where Superfluity is, there can be no want; where no want, no poverty;
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he cannot improue his Store but by Frugalitie; and Frugalitie is but paupertas voluntaria, a voluntarie pouertie, Seneca call's it so in his fifteenth Epistle ad Lucillium. Let's,
he cannot improve his Store but by Frugality; and Frugality is but paupertas Voluntary, a voluntary poverty, Senecca call's it so in his fifteenth Epistle and Lucillium. Let's,
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then, borrow Aduice from that sacred Heathen (pardon the Epethite, Seneca will owne it) and presse it home to the practice of a Christian, Measure all things by naturall desires;
then, borrow advice from that sacred Heathen (pardon the Epitaph, Senecca will own it) and press it home to the practice of a Christian, Measure all things by natural Desires;
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only, beware thou mixe not Vices with Desires; Nature content's her selfe with a little, what is, beyond, or aboue that, is impertinent, and not necessarie.
only, beware thou mix not Vices with Desires; Nature content's her self with a little, what is, beyond, or above that, is impertinent, and not necessary.
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Thou art hungrie, reach not after Dainties, the Appetite shall make that toothsome, which is next; whether thy bread be white, or browne, Nature question's not.
Thou art hungry, reach not After Dainties, the Appetite shall make that toothsome, which is next; whither thy bred be white, or brown, Nature question's not.
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she labour's to quench thy Thirst, not to affect thy Palate; whether the cup be Gold, or Chrystall, Sabinian, or that of Murrha, or else the hollow of thine owne hand, it matter's not;
she labour's to quench thy Thirst, not to affect thy Palate; whither the cup be Gold, or Crystal, Sabinian, or that of Myrrh, or Else the hollow of thine own hand, it matter's not;
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Fixe thine eyes vpon the End of all things, & thou wilt loath Superfluities: Nùm tibi cùm fauces vrit sitis Aurea quaeris pocula? Nùm esuriens, fastidis omnia praeter pauonem? Hunger is not Ambitious, shee looke's not after the qualitie of meates,
Fix thine eyes upon the End of all things, & thou wilt loath Superfluities: Nùm tibi cùm fauces urit sitis Aurea Quaeris pocula? Nùm esuriens, fastidis omnia praeter pauonem? Hunger is not Ambitious, she look's not After the quality of Meats,
These are torments of an vnhappie Luxurie, when wee seeke new wayes how to prouoke, and glut the Appetite, and not only to refresh our Tabernacles, but to cloy them.
These Are torments of an unhappy Luxury, when we seek new ways how to provoke, and glut the Appetite, and not only to refresh our Tabernacles, but to cloy them.
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Delicates powred vpon a mouth shut vp are like messes of meate set vpon a graue, things only for Spectacle, not Repast. Of all Gluttonies, that of the Eye is most Epicuricall, when it would still see Dainties which it cannot taste, till the Desire hath as much surfeited,
Delicates poured upon a Mouth shut up Are like Messes of meat Set upon a graven, things only for Spectacle, not Repast. Of all Gluttonies, that of the Eye is most Epicurean, when it would still see Dainties which it cannot taste, till the Desire hath as much surfeited,
and this Rapine and greedinesse of the sence, is as vnwarrantable, as that of fortune, which breake's downe all bankes of moderation; and therefore, without either Morall or Diuine prescription.
and this Rapine and greediness of the sense, is as unwarrantable, as that of fortune, which break's down all banks of moderation; and Therefore, without either Moral or Divine prescription.
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There can be no Vertue in Extreme; no good, which consist's not in exactnesse of proportion, so that by the diminution or excesse of that proportion, Vice insinuates;
There can be no Virtue in Extreme; no good, which consist's not in exactness of proportion, so that by the diminution or excess of that proportion, Vice insinuates;
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And this the Schoole-man call's NONLATINALPHABET, an Immoderate hunger, and persuite of temporals, in secundâ secundae 118. quaest. Art. 1. There is no outward state of life so blessed as that which Diuide's betweene Penurie and Abundance; the extreame on either side is Miserie. And therefore the wisest King that euer was,
And this the Schoolman call's, an Immoderate hunger, and persuite of temporals, in secundâ secundae 118. Question. Art. 1. There is no outward state of life so blessed as that which Divides between Penury and Abundance; the extreme on either side is Misery. And Therefore the Wisest King that ever was,
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and the greatest both for Treasure and Retinue, in his owne desire of secular things, euer mixt his Orisons with this Petition, Lord giue me neither Riches nor Pouertie, Sed victui meo tribue necessaria, Feed mee with food conuenient (the English giue's it) but the Latine, necessarium, is more Emphaticall; there are some things Conuenient for the Maiestie of a King, which are not alwayes Necessary for his person;
and the greatest both for Treasure and Retinue, in his own desire of secular things, ever mixed his Orisons with this Petition, Lord give me neither Riches nor Poverty, Said victui meo Tribue necessaria, Feed me with food convenient (the English give's it) but the Latin, Necessary, is more Emphatical; there Are Some things Convenient for the Majesty of a King, which Are not always Necessary for his person;
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In that exquisite plat-forme and rule of Prayer prescribed vs by our Sauiour, all temporall desires are inuolu'd in this, Giue vs this day our daily bread;
In that exquisite platform and Rule of Prayer prescribed us by our Saviour, all temporal Desires Are involved in this, Give us this day our daily bred;
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The Lord bidd's the Israelites gather Manna, only for a day, and the Gospell enioynes the Disciples, with a Nolite cogitare in crastinum, Care not for to morrow,
The Lord bid's the Israelites gather Manna, only for a day, and the Gospel enjoins the Disciples, with a Nolite cogitare in Tomorrow, Care not for to morrow,
saith Cyprian; Hee rightly demand's bread only for a day, who is forbid to prouide any thing for to morrow. I came naked out of my mothers wombe (saith Iob ) and naked shall I returne.
Says Cyprian; He rightly demand's bred only for a day, who is forbid to provide any thing for to morrow. I Come naked out of my mother's womb (Says Job) and naked shall I return.
but Necessaries? and what these are, the Apostle giue's in two words, Victum, Tegumentum, Food and Raiment, and enioyne's Content with these, 1. Tim. 6.8.
but Necessaries? and what these Are, the Apostle give's in two words, Victum, Tegumentum, Food and Raiment, and enioyne's Content with these, 1. Tim. 6.8.
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But what food, what raiment must wee be contented with? Necessarium victum, Necessarium tegumentum, nòn inane, nòn superfluum, Saint Augustine resolue's in his fifth Sermon, De verbis Apostoli, Food and Raiment necessarie, not Luxurient, not Superfluous; Nature require's not the Latter, but if God sometimes bestow them, make those Superfluities another's Necessaries, Sint tua superflua pauperibus necessaria;
But what food, what raiment must we be contented with? necessary victum, necessary tegumentum, nòn inane, nòn superfluum, Saint Augustine resolue's in his fifth Sermon, De verbis Apostles, Food and Raiment necessary, not Luxuriant, not Superfluous; Nature require's not the Latter, but if God sometime bestow them, make those Superfluities another's Necessaries, Sint tua superflua pauperibus necessaria;
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I am no Disciple of Rome, nor Athens, no Stoicke I, nor Iesuite, I hate a Cloister, or a Stoa; I like not the Monke in his Monasterie, nor the Cynicke in his Tub, nor the Anchoret in his Cell; I loath the Penitentiarie and his water, the Capuchin and his Stonie Pillow; I pitie the thredbare Mendicant, and the bare-footed Pilgrime; such wilfull penancing of the body (for ought I reade) God neither command's nor approue's.
I am no Disciple of Room, nor Athens, no Stoic I, nor Iesuite, I hate a Cloister, or a Stoa; I like not the Monk in his Monastery, nor the Cynic in his Tub, nor the Anchoret in his Cell; I loath the Penitentiary and his water, the Capuchin and his Stony Pillow; I pity the threadbare Mendicant, and the barefooted Pilgrim; such wilful penance of the body (for ought I read) God neither command's nor approue's.
but carrie this cheerefully, without Solitarinesse, or Discontent; and, as with the spirit of old Attalus, so with his Language too, Torqueor, sed fortitèr, benè est: occidor, sed fortitèr, benè est.
but carry this cheerfully, without Solitariness, or Discontent; and, as with the Spirit of old Attalus, so with his Language too, Torque or, sed fortitèr, benè est: occidor, sed fortitèr, benè est.
And hence, (no doubt) it was, that Augustine so magnified his Paulinus; who hauing fallen from infinite riches to a retired pouertie, when the Barbarians besieged Nola, (of which hee was Bishop ) spoiling all as they went,
And hence, (no doubt) it was, that Augustine so magnified his Paulinus; who having fallen from infinite riches to a retired poverty, when the Barbarians besieged Nola, (of which he was Bishop) spoiling all as they went,
as a generall Deluge, and making him prisoner both to shame, and want, thus powr'd-out his deuout expressions to his God, Domine non excrucior propter Aurum, &c. Lord, I am not troubled for gold, or siluer; for where all my treasures are, thou knowest:
as a general Deluge, and making him prisoner both to shame, and want, thus powr'd-out his devout expressions to his God, Domine non excrucior propter Aurum, etc. Lord, I am not troubled for gold, or silver; for where all my treasures Are, thou Knowest:
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A braue resolution, and worthy of that Crowne, which wreathe's all Martyrdomes; and yet but such as wee, out of the honour of our Profession, should haue,
A brave resolution, and worthy of that Crown, which wreathe's all Martyrdoms; and yet but such as we, out of the honour of our Profession, should have,
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and yet in the mid'st of these cannot awake his Harpe, and Psalterie, and sing with Dauid, My heart O God is fixed, my heart is fixed, I will giue praise, Praise, aswell for thy punishments, as thy Blessings, is a very Coward in temptation,
and yet in the midst of these cannot awake his Harp, and Psaltery, and sing with David, My heart Oh God is fixed, my heart is fixed, I will give praise, Praise, aswell for thy punishments, as thy Blessings, is a very Coward in temptation,
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and vnworthy either of his Countenance, or Colours; Hee that cannot take vp the Crosse with patience, and loose all to find his God, deserue's him not;
and unworthy either of his Countenance, or Colours; He that cannot take up the Cross with patience, and lose all to find his God, deserve's him not;
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Minùs te amat, qui tecum aliquid amat, quod non propter te amat, saith Augustine: Hee loue's thee little, who loue's any thing with thee, that hee doth not loue for thee; All this shadow and froth of transitorie things must vanish,
Minùs te amat, qui tecum Aliquid amat, quod non propter te amat, Says Augustine: He love's thee little, who love's any thing with thee, that he does not love for thee; All this shadow and froth of transitory things must vanish,
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Though all earthly persecutions entrench thee, and Miserie seemes to come on like an Armed man; and thou art fallen into the iawes of those enemie's, whose Teeth are Speares, and Arrowes,
Though all earthly persecutions entrench thee, and Misery seems to come on like an Armed man; and thou art fallen into the Jaws of those enemy's, whose Teeth Are Spears, and Arrows,
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yet Angels shall encampe about thee, and the Lord of Hoasts shall bee thy Buckler, and thy Shield; the Neighing of the Horse, the Noise of the Trumpet shall not inuade thee;
yet Angels shall encamp about thee, and the Lord of Hosts shall be thy Buckler, and thy Shield; the Neighing of the Horse, the Noise of the Trumpet shall not invade thee;
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Thus in thy Height of miseries, God shall bee thy Castle, and strong Tower; and vnder the shadow of his wings shall be thy refuge, till these calamities be ouer-past.
Thus in thy Height of misery's, God shall be thy Castle, and strong Tower; and under the shadow of his wings shall be thy refuge, till these calamities be overpast.
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whether in the Caue, or in the Mountaine; in the Den, or in the Dungeon; he is alwayes there, both in his Power, and Assistance, and, sometimes, in his Person, too;
whither in the Cave, or in the Mountain; in the Den, or in the Dungeon; he is always there, both in his Power, and Assistance, and, sometime, in his Person, too;
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And at length when all these whirlewinds, and fires and earthquakes of thy persecutions are gone by, God himselfe shall speake in the still voyce, Peace, peace vnto thee;
And At length when all these whirlwinds, and fires and earthquakes of thy persecutions Are gone by, God himself shall speak in the still voice, Peace, peace unto thee;
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hee that hath giuen thee Pouerty, can giue thee Riches, and (vpon thy Sufferings ) will; But when they come, take heed of that disease which commonly attend's those which are risen from a despis'd and meane condition; other goods giue onely greatnes of minde;
he that hath given thee Poverty, can give thee Riches, and (upon thy Sufferings) will; But when they come, take heed of that disease which commonly attend's those which Are risen from a despised and mean condition; other goods give only greatness of mind;
THe Rabbines, and Hebrewes, of old, attributed the whole Regiment of man to the Heart, and made that the Throne and chaire of the Reasonable Soule; seating in it not onely the powers of vnderstanding; Choice, but of Will and Action too;
THe Rabbis, and Hebrews, of old, attributed the Whole Regiment of man to the Heart, and made that the Throne and chair of the Reasonable Soul; seating in it not only the Powers of understanding; Choice, but of Will and Actium too;
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So did the anncient Grecians; specially, their Poets. The Philosophers, on the other side, place them in the Braine; and leaue onely the Affections to the Heart; But, Diuinity is more bountifull, the Scripture giuing it the whole rationall power;
So did the ancient Greeks; specially, their Poets. The Philosophers, on the other side, place them in the Brain; and leave only the Affections to the Heart; But, Divinity is more bountiful, the Scripture giving it the Whole rational power;
Herevpon the Prophet's Lacerate corda vestra, Rent your Hearts, and not your garments; and This people honour me with their lips, but their Heart is farre from mee;
Hereupon the Prophet's Lacerate Corda Vestra, Rend your Hearts, and not your garments; and This people honour me with their lips, but their Heart is Far from me;
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the Heart is God's Iewell; hee doth appropriate it to himselfe, onely, and wholly; the hand, or foote, or eye are not forbidden to doe their office, both in gathering lawfully, and preseruing riches;
the Heart is God's Jewel; he does Appropriate it to himself, only, and wholly; the hand, or foot, or eye Are not forbidden to do their office, both in gathering lawfully, and preserving riches;
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'Tis not the meere possession or vse of riches that offend's, but the Affectation; And to this purpose, Lumbard puts in his Obseruation, with a non dicit Propheta, the Prophet saye's not, nolite habere, but nolite cor opponere; wee are not forbidden riches;
It's not the mere possession or use of riches that offend's, but the Affectation; And to this purpose, Lumbard puts in his Observation, with a non dicit Propheta, the Prophet say's not, nolite habere, but nolite cor opponere; we Are not forbidden riches;
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so that, the errour hang's not vpon those, but vs; not on Riches, but that which Idoll's them, our Heart. And therefore, Moses gaue a stong Caueat to the Israelites, that when their Folcks and heards encreased, and their Siluer, and their Gold was multiplied, they should beware le•st their hearts were lifted vp,
so that, the error hang's not upon those, but us; not on Riches, but that which Idol's them, our Heart. And Therefore, Moses gave a stung Caveat to the Israelites, that when their Folcks and heards increased, and their Silver, and their Gold was multiplied, they should beware le•st their hearts were lifted up,
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if we can locke through them, to the Giuer; And, doubtles, wee may entertaine the vnrightous Mammon, not onely as a Seruant, but a Friend, by no meanes,
if we can lock through them, to the Giver; And, doubtless, we may entertain the unrighteous Mammon, not only as a Servant, but a Friend, by no means,
as a Lord. There is Vertue in the true vse of it, if there be a Qualification in our desires. And therefore, S. Augustine disputing of that impossible Analogie betweene Heauen, and a Rich-man, a Camell, and the Eye of a Needle, would haue a Rich man vnderstood there Cupidum rerum temporalium, & de talibus superbientem, such a one,
as a Lord. There is Virtue in the true use of it, if there be a Qualification in our Desires. And Therefore, S. Augustine disputing of that impossible Analogy between Heaven, and a Richman, a Camel, and the Eye of a Needle, would have a Rich man understood there Cupidum rerum Temporalium, & de Talibus superbientem, such a one,
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as ioynes Auarice to Riches, and Pride to Auarice, in his 2. Booke of Euang. quaest. Cap. 47. And this is the Burden of his Interpretation in three seuerall Tracts more, non opes damno sed desideria, in his 10. Sermon de tempore; non Diuitiae,
as joins Avarice to Riches, and Pride to Avarice, in his 2. Book of Evangel Question. Cap. 47. And this is the Burden of his Interpretation in three several Tracts more, non opes Damno sed Desire, in his 10. Sermon de tempore; non Diuitiae,
sed Cupiditas accusatur, in his 5. Sermon de verbis Apostoli; in Diuitijs reprehendo cupiditatem, non facultatem, in his first Booke de Ciuit. Dei. Cap. 10. A moderate and timely care of necessary temporalls is not prohibited,
sed Cupiditas accusatur, in his 5. Sermon de verbis Apostles; in Diuitijs reprehendo cupiditatem, non facultatem, in his First Book de Civil Dei. Cap. 10. A moderate and timely care of necessary temporals is not prohibited,
Hereupon, the Moralists, and those of rigid and seuerer Brow, would haue a wise man passe by Ríches, in contempt, Nonnè habeat, sed nèsolicitus habeat, not in regard of their propriety, and possession, but the difficulty and eagernesse of the pursuit; which as hee can manage without Indulgence, in their fruition; so, without disturbance, in their losse; In what store house may Fortune better looke vp her Tresure, then there, from whence shee may fetch it without the complaint of him that keepes it? M. Cato, when he praised Curius and Caruncanius, and the voluntary and affected pouertie of that Age, wherein it was a Capitall offence to haue some few plates of Siluer, Possidebat ipse quadragies sestertiùm, saith Seneca, had his owne store cram'd with many a Sesterce. A wise man,
Hereupon, the Moralists, and those of rigid and severer Brow, would have a wise man pass by Ríches, in contempt, Nonnè habeat, sed nèsolicitus habeat, not in regard of their propriety, and possession, but the difficulty and eagerness of the pursuit; which as he can manage without Indulgence, in their fruition; so, without disturbance, in their loss; In what store house may Fortune better look up her Treasure, then there, from whence she may fetch it without the complaint of him that keeps it? M. Cato, when he praised Curious and Caruncanius, and the voluntary and affected poverty of that Age, wherein it was a Capital offence to have Some few Plataea of Silver, Possidebat ipse quadragies sestertiùm, Says Senecca, had his own store cramed with many a Sesterce. A wise man,
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'tis Seneca's againe, to his Iunius Gallio, hee weigh's them so euenly betweene, Desire, and Scorne, that hee doth neither vnder-valew, nor indulge them;
it's Seneca's again, to his Iunius Gallio, he weigh's them so evenly between, Desire, and Scorn, that he does neither undervalue, nor indulge them;
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he loue's them not, properly, but by way of comparison, not as they are riches, but as they are aloofe from Pouerty: Yes, Stoicke, as they are riches, they may not onely be temperately lou'd and desir'd,
he love's them not, properly, but by Way of comparison, not as they Are riches, but as they Are aloof from Poverty: Yes, Stoic, as they Are riches, they may not only be temperately loved and desired,
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but by way of restriction; first humbly, with submission to the will of God; then, conditionally, so they proue aduantagious either to our ciuill or morall good.
but by Way of restriction; First humbly, with submission to the will of God; then, conditionally, so they prove advantageous either to our civil or moral good.
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they leade our Reason captiue, Blindfold our Intellectuals, startle and disturbe our sublimated, and better thoughts, weane our Cogitations from Sacred proiect to matters of Secular employment, steale from vs the exercise of spirituall duties,
they lead our Reason captive, Blindfold our Intellectuals, startle and disturb our sublimated, and better thoughts, wean our Cogitations from Sacred project to matters of Secular employment, steal from us the exercise of spiritual duties,
Riches haue nothing substantiall in them that may allure vs, but our custome of admiring them, Non quia concupiscenda sunt, laudentur; sed quià concupiscuntur, laudata sunt, They are not praised,
Riches have nothing substantial in them that may allure us, but our custom of admiring them, Non quia concupiscenda sunt, laudentur; sed quià concupiscuntur, laudata sunt, They Are not praised,
To cut out our desires by weake presidents is at once folly and madnesse; 'tis miserable to follow error by example; That this man hugg's his Mammon, is no authority for my Auarice;
To Cut out our Desires by weak Presidents is At once folly and madness; it's miserable to follow error by Exampl; That this man hug's his Mammon, is no Authority for my Avarice;
Wilt thou set thine eyes vpon that which is not? saith the Wise man; For, certainly, Riches make themselues wings, they flye away as an Eagle towards heauen, Pro. 18. Marke, all their pompe is without certainty, or station: Things not onely fleeting, but voluble; they steale not from vs, but they flye away;
Wilt thou Set thine eyes upon that which is not? Says the Wise man; For, Certainly, Riches make themselves wings, they fly away as an Eagl towards heaven, Pro 18. Mark, all their pomp is without certainty, or station: Things not only fleeting, but voluble; they steal not from us, but they fly away;
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They are transitory obiects, they flye away, not only with the pinions of an Eagle, but with the wings of a Doue, of the Doue, in the Psalmist, whose wings were couered with siluer, and her feathers with gold.
They Are transitory objects, they fly away, not only with the pinions of an Eagl, but with the wings of a Dove, of the Dove, in the Psalmist, whose wings were covered with silver, and her Feathers with gold.
Riches (I confesse) haue their Beauty, and lustre; but they are false, like globes of Christall, which though they take the eye both with varietie and delight of Obiects, yet haue of themselues but a hollow and brittle glory, nihil ex his quae videmus manet, currit cum tempore:
Riches (I confess) have their Beauty, and lustre; but they Are false, like globes of Crystal, which though they take the eye both with variety and delight of Objects, yet have of themselves but a hollow and brittle glory, nihil ex his Quae Videmus manet, Currit cum tempore:
and opening the stickle condition of these sliding Temporalls, prohibite's all desire of vnnecessary Treasure, to sweate after superfluities, and vaine Abundance,
and opening the stickle condition of these sliding Temporals, prohibite's all desire of unnecessary Treasure, to sweat After superfluities, and vain Abundance,
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Seneca's habere quod necesse est, & quod sat est, may well compleat all earthly happines, and terminate our desires in way of riches, to haue that which is necessary, & that which is sufficient;
Seneca's habere quod Necessary est, & quod sat est, may well complete all earthly happiness, and terminate our Desires in Way of riches, to have that which is necessary, & that which is sufficient;
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But this latter we must bound againe with the rules of Nature, not opinion. The Epicure tels vs, If we liue according to Nature, we shall neuer be poore;
But this latter we must bound again with the rules of Nature, not opinion. The Epicure tells us, If we live according to Nature, we shall never be poor;
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there are Riches naturall, and there are Riches Artificiall; there are Desires of Nature, and there are Desires of Choice. Naturall Riches, such as are surrogated to man for the supply of naturall defects; as meate, drinke, clothing; Artificiall;
there Are Riches natural, and there Are Riches Artificial; there Are Desires of Nature, and there Are Desires of Choice. Natural Riches, such as Are surrogated to man for the supply of natural defects; as meat, drink, clothing; Artificial;
by which Nature is not immediately relieued, but by way of consequence, as Coyne, Plate, Iewels, and the like, which the Art of man first found out for easier trafficke and exchange;
by which Nature is not immediately relieved, but by Way of consequence, as Coin, Plate, Jewels, and the like, which the Art of man First found out for Easier traffic and exchange;
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and so, Infinite. That Rigid censor of the Romanes, was both Home, and witty, to the superfluous vanities of his time, Any thing will suffice, if what we want we require of our selues;
and so, Infinite. That Rigid censor of the Romans, was both Home, and witty, to the superfluous vanities of his time, Any thing will suffice, if what we want we require of our selves;
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hee that seeke's for content, without him, looseth both himselfe, and it; not to desire, and haue, are of a nere Bloud - Quare igitur à fortunâ potius impetrem, vt det, quàm à me, nè petam? saith the Stoicke, Why should I rather desire of Fortune, that she would giue mee? then of my selfe that I would not desire? Riches haue nothing solid in them;
he that seeke's for content, without him, loses both himself, and it; not to desire, and have, Are of a never Blood - Quare igitur à fortunâ potius impetrem, vt debt, quàm à me, nè petam? Says the Stoic, Why should I rather desire of Fortune, that she would give me? then of my self that I would not desire? Riches have nothing solid in them;
but they play with our appetites as the apples did with the lips of Tantalus, which he might kisse, not Taste; or, suppose, Tast them, 'tis but as water to one sicke of a violent feuer, now drinking eagerly to allay his thirst, enlarges it;
but they play with our appetites as the Apples did with the lips of Tantalus, which he might kiss, not Taste; or, suppose, Taste them, it's but as water to one sick of a violent fever, now drinking eagerly to allay his thirst, enlarges it;
Wee are neuer in our selues, but beyond; Feare, or Desire, or Hope draw vs euer to that which is to come, and remoue our sence and consideration from that which is, to muse on that which shall be, euen when wee shall be no more. Inuentus est, qui concupisceret Aliquid post omnia.
we Are never in our selves, but beyond; fear, or Desire, or Hope draw us ever to that which is to come, and remove our sense and consideration from that which is, to muse on that which shall be, even when we shall be no more. Inuentus est, qui concupisceret Aliquid post omnia.
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There are some, that hauing all things, haue (notwithstanding) coueted somewhat; like wide-mouth'd Glasses brimb'd-vp with rich Elixars; put gold in them, They are ne're the fuller;
There Are Some, that having all things, have (notwithstanding) coveted somewhat; like wide-mouthed Glasses brimb'd-vp with rich Elixars; put gold in them, They Are never the fuller;
For they hauing quenched their Desires, by their Fruition, remaine fully satisfied, till Nature quicken againe their Appetites, like plants in a fat soyle, which neuer require shewers, but in drought;
For they having quenched their Desires, by their Fruition, remain Fully satisfied, till Nature quicken again their Appetites, like plants in a fat soil, which never require showers, but in drought;
those of Man are euer rauenous and insatiate, like barren & thirsty ground, which euen then lacks moisture, when ouer-flowed. Thoughts which streame towards wealth, or Honour haue no certaine channell; but,
those of Man Are ever ravenous and insatiate, like barren & thirsty ground, which even then lacks moisture, when overflowed. Thoughts which stream towards wealth, or Honour have no certain channel; but,
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There was neuer Mammonist, whose Excesse of Treasure, or Extent of Fortune, could limit his Concupiscence; but it might well riuall the Ambition of those Proud Kings of old, who not satisfied with the Glory of their owne Crownes,
There was never Mammonist, whose Excess of Treasure, or Extent of Fortune, could limit his Concupiscence; but it might well rival the Ambition of those Proud Kings of old, who not satisfied with the Glory of their own Crowns,
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O the Inexhaustednesse of Humane Appetite. Quod naturae satìs est, Homini nò est. Nature hath not in her vast store-house wherewith to supply our bottomlesse Desires;
O the Inexhaustibleness of Humane Appetite. Quod naturae satìs est, Homini nò est. Nature hath not in her vast storehouse wherewith to supply our bottomless Desires;
those Desires, I meane, which attend our Choice; For as they depend on the Imaginations of men, (which are fertile, and euer blooming) as this Power represent's the formes and Images of infinite Obiects, so our desires multiply strangely to pursue all those things the Imagination hath propounded;
those Desires, I mean, which attend our Choice; For as they depend on the Imaginations of men, (which Are fertile, and ever blooming) as this Power represent's the forms and Images of infinite Objects, so our Desires multiply strangely to pursue all those things the Imagination hath propounded;
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insomuch, that we prosecute them (oftentimes) without Rule, or Measure, and there is sooner an end of vs, then of our Couetousnes. I know there are Desires Innocent enough, if they had their Bounds;
insomuch, that we prosecute them (oftentimes) without Rule, or Measure, and there is sooner an end of us, then of our Covetousness. I know there Are Desires Innocent enough, if they had their Bounds;
the Chrysolite, the Berill, and the Saphire, and all the sparkling, and shelly Maiestie, of Pearle, and Stone, are the Obiects of a harmelesse delight,
the chrysolite, the Berill, and the Sapphire, and all the sparkling, and shelly Majesty, of Pearl, and Stone, Are the Objects of a harmless delight,
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But, we suffer our selues to be transported with such violent Affections, and we seeke them with such enraged heate, that 'tis rather Madnesse, then Desire; Nay, of all humane Aspirations there are none so lawlesse, and Exorbitant, as those which wander after Riches; For,
But, we suffer our selves to be transported with such violent Affections, and we seek them with such enraged heat, that it's rather Madness, then Desire; Nay, of all humane Aspirations there Are none so lawless, and Exorbitant, as those which wander After Riches; For,
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whereas the Rest aime only at the Ioy and Content which may arriue them by the possession of their Obiects, and so, lull, and slumber, (like two loude and steepe Currents, which meeting in a Flat kisse,
whereas the Rest aim only At the Joy and Content which may arrive them by the possession of their Objects, and so, lull, and slumber, (like two loud and steep Currents, which meeting in a Flat kiss,
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and thus, as our Heapes are inlarged, so are our Affections, and They once Inordinate, the Heart is instantly rent asunder with the whitle-winds and distempers of various lusts; sometimes, it hunt's for Treasure, sometimes for Honours and Preferment, and hauing gotten the possession of these, still fight's against her owne Satisfaction by desiring more;
and thus, as our Heaps Are enlarged, so Are our Affections, and They once Inordinate, the Heart is instantly rend asunder with the whitle-winds and distempers of various Lustiest; sometime, it hunt's for Treasure, sometime for Honours and Preferment, and having got the possession of these, still fight's against her own Satisfaction by desiring more;
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for there being no proportion betweene Spirits, and Bodies; 'tis impossible that the infinite desires of the Soule should be confin'd to Creatures heere below,
for there being no proportion between Spirits, and Bodies; it's impossible that the infinite Desires of the Soul should be confined to Creatures Here below,
The heart of man, not fixt in the contemplation of Eternitie, is alwayes erraticke, and vnstable, Et omni volubilitate volubilius (saith Augustine ) more voluble then volubilitie it selfe;
The heart of man, not fixed in the contemplation of Eternity, is always erraticke, and unstable, Et omni volubilitate volubilius (Says Augustine) more voluble then volubility it self;
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but it is still tortur'd on the Racke of restlesse Discontent, and Selfe-vexation, vntill it fasten vpon an Obiect, infinite, both in Endlesnesse, and Perfection; only admit it to the Face of God by Beatificall Vision, and so consequently to those Riuers of pleasure,
but it is still tortured on the Rack of restless Discontent, and Self-vexation, until it fasten upon an Object, infinite, both in Endlessness, and Perfection; only admit it to the Face of God by Beatifical Vision, and so consequently to those rivers of pleasure,
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Thou whose Bodie and Soule, and Desires are lumpish, Earth meerely, thrice Earth; Raise thine Affections from this Dull Element where they now grouell,
Thou whose Body and Soul, and Desires Are lumpish, Earth merely, thrice Earth; Raise thine Affections from this Dull Element where they now grovel,
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why do they flutter heere about corruptible Glories? Why doe they stoope to false and vaine Comforts, such as are not only open to Casualtie, but to Danger? Riches are to Both? to Both, in a triple way;
why do they flutter Here about corruptible Glories? Why do they stoop to false and vain Comforts, such as Are not only open to Casualty, but to Danger? Riches Are to Both? to Both, in a triple Way;
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First, in their Acquisition, Secondly, Possession, Thirdly, Depriuation. In their Acquisition, first; As the Partridge sitteth on egges, and hatcheth them not;
First, in their Acquisition, Secondly, Possession, Thirdly, Deprivation. In their Acquisition, First; As the Partridge Sitteth on eggs, and hatcheth them not;
Next in their Possession, where Moth and rust doth corrupt them, and where Theeues breake through, and steale, Math. 6.9. Lastly, in respect of their Depriuation, or Losse. He hath swallowed downe Riches, and Hee shall vomit them vp againe;
Next in their Possession, where Moth and rust does corrupt them, and where Thieves break through, and steal, Math. 6.9. Lastly, in respect of their Deprivation, or Loss. He hath swallowed down Riches, and He shall vomit them up again;
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the Increase of his house shall depart, and his goods shall flow away in the day of his wrath, Iob 20.15, 28. Loe, how the Hand of Iustice houers heere,
the Increase of his house shall depart, and his goods shall flow away in the day of his wrath, Job 20.15, 28. Lo, how the Hand of justice hovers Here,
and with a Double Blow strike's through the very Ioynts and marrow of the Worldling, euen to the sundring and dissipation both of his Posteritie and Fortunes. His goods shall flow away,
and with a Double Blow strike's through the very Joints and marrow of the Worldling, even to the sundering and dissipation both of his Posterity and Fortune's. His goods shall flow away,
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O vaine Insolence? O transitorie height? what? After all those ouerflowings and swarmes of Treasure, must he leaue his Substance to Others? Yea, to others, perchance,
O vain Insolence? O transitory height? what? After all those overflowings and swarms of Treasure, must he leave his Substance to Others? Yea, to Others, perchance,
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Dieth? no, perisheth; perisheth as a Beast doth, as if the Soule rotted with the Body, or his Memory with the Soule; no Remainder either of Name, or Fortune, and which is worst, of Honour; so saith the Text;
Dieth? no, Perishes; Perishes as a Beast does, as if the Soul rotted with the Body, or his Memory with the Soul; no Remainder either of Name, or Fortune, and which is worst, of Honour; so Says the Text;
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What though rich; and the Glory of his house increased? yet, He shall carry away nothing with him, his Honour shall not descend after him, verse 17. what? carry nothing away with him? not that Glorious Earth? that Gaudy Luggage his Soule Doted on? that shining Saint? that Burnish'd Deity, which he could, at once, both touch and worship? what? not the Cabonet he hug'd and clasp'd? not the Gold hee Idol'd? nothing of Treasure, or Repute, or Name? Of neither;
What though rich; and the Glory of his house increased? yet, He shall carry away nothing with him, his Honour shall not descend After him, verse 17. what? carry nothing away with him? not that Glorious Earth? that Gaudy Luggage his Soul Doted on? that shining Saint? that Burnished Deity, which he could, At once, both touch and worship? what? not the Cabinet he huged and clasped? not the Gold he Idolized? nothing of Treasure, or Repute, or Name? Of neither;
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Treasures of the most high? What are These? How laid vp? and where? The Commandement of the most High tell's thee, Lay vp for your selues Treasures in heauen, Bags which waxe not old, the good foundation against the time to come, the hold of eternall life, the Euerlasting Memoriall before God;
Treasures of the most high? What Are These? How laid up? and where? The Commandment of the most High tell's thee, Lay up for your selves Treasures in heaven, Bags which wax not old, the good Foundation against the time to come, the hold of Eternal life, the Everlasting Memorial before God;
euen thine Almes, and thy Prayers; not thy large-lung'd Prayers, without Almes, such as the old Pharisee bleated in his Synagogue, or the New one, in his Conuenticle; but thine Almes, and thy Prayers, hand in hand, with one cheerefulnesse,
even thine Alms, and thy Prayers; not thy large-lunged Prayers, without Alms, such as the old Pharisee bleated in his Synagogue, or the New one, in his Conventicle; but thine Alms, and thy Prayers, hand in hand, with one cheerfulness,
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And, at length, when the Glory of those Earthly Mansions must bee left, when thou canst bee no longer Steward, but art to passe thy strict Account before the Great House-holder at the Generall and Dreadfull Audit, when the Booke of all our Actions shall be vnclaps'd, thine shall be found square, and euen, and thou shalt receiue that happie Applause, and Remuneration, Well done, thou good,
And, At length, when the Glory of those Earthly Mansions must be left, when thou Canst be no longer Steward, but art to pass thy strict Account before the Great Householder At the General and Dreadful Audit, when the Book of all our Actions shall be vnclapsed, thine shall be found square, and even, and thou shalt receive that happy Applause, and Remuneration, Well done, thou good,
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and faithfull Seruant, Enter into thy Masters Ioy. Which the Lord grant for Christ Iesus sake, Amen. Gloria in excelsis Deo. Rode caper vites, tamen hic cùm stabis ad Aras, In tua quod fundi cornua possit, crit. FINIS.
and faithful Servant, Enter into thy Masters Joy Which the Lord grant for christ Iesus sake, Amen. Gloria in Excelsis God Rode caper vites, tamen hic cùm stabis ad Aras, In tua quod fundi cornua possit, crit. FINIS.
THe Text hath a double fore-head, one lookes towards the Letter, the other, the Allegory; that of the Letter glances on the Legall Sacrifice, by the Iewe; that of the Allegory, on the Spirituall, by the Christian; the one was a carnall oblation of the Body onely, the other a Misticall, of the Affections; That spake in the rough Dialect of the Law; Horror, Blood, and Death; This, in the sweet language of the Gospell, Brethren, and Beseeching, and Mercies of God. Here then is no Hecatombe or slaughter of the Beast, no Bullocke or Ram,
THe Text hath a double forehead, one looks towards the letter, the other, the Allegory; that of the letter glances on the Legal Sacrifice, by the Iewe; that of the Allegory, on the Spiritual, by the Christian; the one was a carnal oblation of the Body only, the other a Mystical, of the Affections; That spoke in the rough Dialect of the Law; Horror, Blood, and Death; This, in the sweet language of the Gospel, Brothers, and Beseeching, and mercies of God. Here then is no Hecatomb or slaughter of the Beast, no Bullock or Ram,
and yet still a Sacrifice, a Liuing Sacrifice, a Sacrifice so liuing, that 'tis both Holy and Acceptable to God, and so acceptable to him that he accounts it not onely a Sacrifice, but a Reasonable Seruice.
and yet still a Sacrifice, a Living Sacrifice, a Sacrifice so living, that it's both Holy and Acceptable to God, and so acceptable to him that he accounts it not only a Sacrifice, but a Reasonable Service.
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But finding that I had grasp'd more Materials, then I could sow and scatter in the Circuit of an houre, I was inforc'd to bound my Meditations for the present with the two former, leauing the remainder, till a second opportunity should inuite me hither;
But finding that I had grasped more Materials, then I could sow and scatter in the Circuit of an hour, I was enforced to bound my Meditations for the present with the two former, leaving the remainder, till a second opportunity should invite me hither;
and therefore rather, I Exhort, saith Beza: But Exhortor vs'd onely in this place, elsewhere, Precamur, & that from the same Idiom, by the same Translator. And indeed, Fairely and Plausibly to exhort, is in a manner to beseech: For not onely the Refractary,
and Therefore rather, I Exhort, Says Beza: But Exhorter used only in this place, elsewhere, Precamur, & that from the same Idiom, by the same Translator. And indeed, Fairly and Plausibly to exhort, is in a manner to beseech: For not only the Refractory,
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And if Multitude or Number, doe not too much alter the nature and signification of things or Language, we shall make Beza's Exhortor, and Ierome's Obsecro, all one by the same Pen, and Dialect; For in this place to the Romanes, NONLATINALPHABET in the Singular, (which is render'd by Exhortor ) to the Thessalonians, NONLATINALPHABET, in the Plurall, is translated, Precamur, by the same Beza, NONLATINALPHABET, We beseech you, brethren, 1 Thes. 5.14.
And if Multitude or Number, do not too much altar the nature and signification of things or Language, we shall make Beza's Exhorter, and Ierome's Obsecro, all one by the same Pen, and Dialect; For in this place to the Romans, in the Singular, (which is rendered by Exhorter) to the Thessalonians,, in the Plural, is translated, Precamur, by the same Beza,, We beseech you, brothers, 1 Thebes 5.14.
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So that 'tis probable, the Greecke word signifies Both, but, here more openly to Beseech, then to Exhort; For Obsecro comes neerer to Misericordia, in the Text,
So that it's probable, the Greek word signifies Both, but, Here more openly to Beseech, then to Exhort; For Obsecro comes nearer to Misericordia, in the Text,
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then Exhortor doth, We Beseech euer by the mercies of God; but, sometimes we exhort by his Iustice; And in this sence, the Miracle of the Greeke Church, Saint Chrysostome, will interpret it,
then Exhorter does, We Beseech ever by the Mercies of God; but, sometime we exhort by his justice; And in this sense, the Miracle of the Greek Church, Saint Chrysostom, will interpret it,
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but for God's, And therefore Obsecrare (saith he) is nothing but, Obsacra contestari. Secondly, that He might rather out of loue, moue them by gentlenesse and request,
but for God's, And Therefore Obsecrare (Says he) is nothing but, Obsacra contestari. Secondly, that He might rather out of love, move them by gentleness and request,
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And this is not onely his practice, but his precept, You that are spirituall, restore him that is fallen, by the spirit of meekenesse, Gal. 6. Thirdly,
And this is not only his practice, but his precept, You that Are spiritual, restore him that is fallen, by the Spirit of meekness, Gal. 6. Thirdly,
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for the reuerence he owed to the Romane Iurisdiction, the great Senate to which he wrote (where there was both grauity and State,) which he labours to win by perswasion,
for the Reverence he owed to the Roman Jurisdiction, the great Senate to which he wrote (where there was both gravity and State,) which he labours to win by persuasion,
For I Beseech you; is more insinuatiue, then I Exhort; and I Exhort, then, I Command; And yet (as Aretius pathetically) In Apostolo obsecrante, Deus est mandans, & obsecrans:
For I Beseech you; is more insinuative, then I Exhort; and I Exhort, then, I Command; And yet (as Aretius pathetically) In Apostle obsecrante, Deus est mandans, & Pleading:
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so Saint Paul testifies of himselfe, We are Ambassadours for Christ, NONLATINALPHABET, As though God did beseech you by vs. Wee are the Instruments; He, the mouer;
so Saint Paul Testifies of himself, We Are ambassadors for christ,, As though God did beseech you by us we Are the Instruments; He, the mover;
for, stiffe-neckes and stony hearts, (as the Iewes had) requir'd both the Yoke, and the Hammer. Neither did Christ himselfe (for any light we haue from the Euangelists ) euer vse this humilitie of Language. For, He taught as one that had authority (saies the text) and not as the Scribes.
for, stiff-necks and stony hearts, (as the Iewes had) required both the Yoke, and the Hammer. Neither did christ himself (for any Light we have from the Evangelists) ever use this humility of Language. For, He taught as one that had Authority (Says the text) and not as the Scribes.
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But after Christ, the Apostles; and after them the Fathers made it their Rhetoricke, the chiefe Engine of their perswasion thorow the generall Current of their Epistles: And indeed, a true Seruant of the Lord NONLATINALPHABET, must not striue: Non oportet litigare, sayes the vulgar, Non pugnare, Beza, Must be no Wrangler, nor fighter. 2 Tim. 2.24. A striker in the Church is dangerous:
But After christ, the Apostles; and After them the Father's made it their Rhetoric, the chief Engine of their persuasion thorough the general Current of their Epistles: And indeed, a true Servant of the Lord, must not strive: Non oportet litigare, Says the Vulgar, Non pugnare, Beza, Must be no Wrangler, nor fighter. 2 Tim. 2.24. A striker in the Church is dangerous:
there is as well a striking with the Tongue, as with the Hand, and sometimes a Word is smarter then a Blow, especially if it doe proceed from a mouth inur'd to barke which can nought but raile, when it should beseech;
there is as well a striking with the Tongue, as with the Hand, and sometime a Word is smarter then a Blow, especially if it do proceed from a Mouth inured to bark which can nought but rail, when it should beseech;
And therefore, his sincere and faithfull Seruant Saint Paul beautifies with a threefold Epithete NONLATINALPHABET, Gentle to all men, apt to teach, patient, Rare eminencies,
And Therefore, his sincere and faithful Servant Saint Paul beautifies with a threefold Epithet, Gentle to all men, apt to teach, patient, Rare Eminences,
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He must be gentle, not to some onely, but to all (so sayes the text) to all, of all sorts, not the particulars of his owne Cut and Garbe, but euen to those Without. Next Teaching and not barely so,
He must be gentle, not to Some only, but to all (so Says the text) to all, of all sorts, not the particulars of his own cut and Garb, but even to those Without. Next Teaching and not barely so,
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sed & Discere, quia ille Meliùs Docet, qui Discendo proficit. Lastly, Patient; patient two wayes; in respect of Occurrences and Men: of occurrences, first;
sed & Discere, quia Isle Meliùs Docet, qui Discendo proficit. Lastly, Patient; patient two ways; in respect of Occurrences and Men: of occurrences, First;
& alienos, mansuetudine vincat; Not that He should dissemble or bolster vice, but that the Straggling and Peruerse he might reclaime with more facility and meekenesse.
& alienos, Mildness vincat; Not that He should dissemble or bolster vice, but that the Straggling and Perverse he might reclaim with more facility and meekness.
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And this was the Spirituall policie of Our great Doctor, Factus sum infirmus infirmis, vt infirmes luerifacerem, 1 Cor. 9.22. To the weake I became weake, that I might gayne the weake;
And this was the Spiritual policy of Our great Doctor, Factus sum infirmus infirmis, vt infirmes luerifacerem, 1 Cor. 9.22. To the weak I became weak, that I might gain the weak;
not weake indeed, (though the two Fathers, Cyprian, and Augustine reade it so,) but weake, that is, As weake, the Originall vsing the Aducrbe, de, Tanquam, as tho' weake.
not weak indeed, (though the two Father's, Cyprian, and Augustine read it so,) but weak, that is, As weak, the Original using the Aducrbe, de, Tanquam, as though weak.
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In worke, by a Similitude of Action; as a Nurse doth with her Child, or a Phisician with his Patient, And in this sence, his Omnibus omnia factus sum, is to be vnderstood also, I am made all vnto all, 1 Cor. 9.22.
In work, by a Similitude of Actium; as a Nurse does with her Child, or a physician with his Patient, And in this sense, his Omnibus omnia factus sum, is to be understood also, I am made all unto all, 1 Cor. 9.22.
All vnto All? how? not that he did Idol it with the Superstitious, or Lewd it with the Prophane, played the Cretian, with the Cretian, or the Iewe, with the Iewe; But, Hee was made all vnto All, partly by commiserating them, partly by doing something like Theirs, which (notwithstanding) did not oppose the Law of God,
All unto All? how? not that he did Idol it with the Superstitious, or Lewd it with the Profane, played the Cretian, with the Cretian, or the Iewe, with the Iewe; But, He was made all unto All, partly by commiserating them, partly by doing something like Theirs, which (notwithstanding) did not oppose the Law of God,
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or else, (as Saint Augustine paraphrases it) Compassione misericordiae, non similitudine fall aciae, or else, Non mentientis actu, sed compatientis affectu, in his ninth Epistle to lerome, and more voluminously, in his booke contra mendacium, 12. chapter.
or Else, (as Saint Augustine paraphrases it) Compassion Mercy, non Similitude fallen aciae, or Else, Non Mentientis Acts, sed compatientis affectu, in his ninth Epistle to lerome, and more voluminously, in his book contra Mendacium, 12. chapter.
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Neither was he all, to All, in way of Conuersation onely, but also, in matters of Discipline, and Aduice; in which he deales with the Delinquent, as a discreet Husbandman with a tender plant, or tree;
Neither was he all, to All, in Way of Conversation only, but also, in matters of Discipline, and advice; in which he deals with the Delinquent, as a discreet Husbandman with a tender plant, or tree;
NONLATINALPHABET, (saith the Greeke; ) not, Corripite, or, Castigate, (as Castellio, and Erasmus would haue it) but, Monete, saith Beza; warne them that are vnruly, 1. Thess. 5.14.
, (Says the Greek;) not, Corripite, or, Castigate, (as Castellio, and Erasmus would have it) but, Monete, Says Beza; warn them that Are unruly, 1. Thess 5.14.
how that so labouring, yee ought to Support the weake, Act. 20.35. Here then are Weake, and Feeble-minded, and vnruly; and these must be supported, and comforted, and warn'd; no more;
how that so labouring, ye ought to Support the weak, Act. 20.35. Here then Are Weak, and Feeble-minded, and unruly; and these must be supported, and comforted, and warned; no more;
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I finde no authority for Indignation; I doe, for patience for patience to all these; nay, to all men; in the heele and cloze of the same verse, NONLATINALPHABET.
I find no Authority for Indignation; I do, for patience for patience to all these; nay, to all men; in the heel and close of the same verse,.
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so Timothy is aduis'd NONLATINALPHABET, Exhort with all long-suffering, and Doctrine, 2. Tim. 4.2. And indeed this Doctrine of Long-suffering, is a Mercifull Doctrine;
so Timothy is advised, Exhort with all long-suffering, and Doctrine, 2. Tim. 4.2. And indeed this Doctrine of Long-suffering, is a Merciful Doctrine;
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we seldome finde true patience without Commiseration; Mercy is the badge and Cognizance of a Christian; It markes him from a Caniball, or a Pagan; And doubtlesse, Those that haue not this tendernesse of Affection,
we seldom find true patience without Commiseration; Mercy is the badge and Cognizance of a Christian; It marks him from a Cannibal, or a Pagan; And doubtless, Those that have not this tenderness of Affection,
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whether in the Naturall, or in the Spirituall Man, are but NONLATINALPHABET, of Sauage and barbarous Condition, Tygers, and not Men; And therefore as Mercy diuides a Man from a Beast, so doth it a Christian from a meere Man. He must be Mercifull, as his Father which is in Heauen is Mercifull.
whither in the Natural, or in the Spiritual Man, Are but, of Savage and barbarous Condition, Tigers, and not Men; And Therefore as Mercy divides a Man from a Beast, so does it a Christian from a mere Man. He must be Merciful, as his Father which is in Heaven is Merciful.
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O how beautifull vpon the Mountaines (sayes that great Oracle of God ) are the feete of him that bringeth glad tydings of good things, that preacheth peace, that publisheth saluation, that saith vnto Sion, Thy God raigneth? Esay 52.7.
O how beautiful upon the Mountains (Says that great Oracle of God) Are the feet of him that brings glad tidings of good things, that Preacheth peace, that Publisheth salvation, that Says unto Sion, Thy God Reigneth? Isaiah 52.7.
and not Terror. Now, what such Ioy and Comfort to the Children of Sion, as the glad tydings of good things, those excellent good things, Preaching of Peace, & Publishing of Saluation? How beautifull vpon the Mountains are the feete of him that doth it? Quàm speciosipedes? (as Augustine reades it) how Precious? or, Quàm tempestiui & Maturi? (as Tertullian ) how Mature and timely? NONLATINALPHABET saies the Septuagint, Quàm pulchri? quàm decori? how Faire, and Comely? which some of the Ancients, (and with them, S. Ierome ) haue read NONLATINALPHABET (cutting off the three latter vowels) which they expound sicut Hora, that is (as they say) sicut tempus opportunum, or, tempus vernum, as the Spring time, when all things florish;
and not Terror. Now, what such Joy and Comfort to the Children of Sion, as the glad tidings of good things, those excellent good things, Preaching of Peace, & Publishing of Salvation? How beautiful upon the Mountains Are the feet of him that does it? Quàm speciosipedes? (as Augustine reads it) how Precious? or, Quàm tempestiui & Maturi? (as Tertullian) how Mature and timely? Says the septuagint, Quàm Pulchri? quàm decori? how Fair, and Comely? which Some of the Ancients, (and with them, S. Jerome) have read (cutting off the three latter vowels) which they expound sicut Hora, that is (as they say) sicut Tempus opportunum, or, Tempus Vernum, as the Spring time, when all things flourish;
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and pleasing pastures, the pastures of the Spirit; the Staffe and Rod of the Lord to comfort vs, his Peace, and his Saluation, whereby we may walke cheerefully in the paths of Righteousnes, and so following the great Shepheard of our Soules (who will feede vs as his chosen flocke) wee shall graze at length vpon the Mountaines, the euer-springing mountaines, the Mountaines of Israel.
and pleasing pastures, the pastures of the Spirit; the Staff and Rod of the Lord to Comfort us, his Peace, and his Salvation, whereby we may walk cheerfully in the paths of Righteousness, and so following the great Shepherd of our Souls (who will feed us as his chosen flock) we shall graze At length upon the Mountains, the ever-springing Mountains, the Mountains of Israel.
And are the feete of him that preacheth peace, that publisheth saluation, so beautifull? beautifull on the mountaines too? what shall we thinke then of the feete of those, the Blacke feete of those, who,
And Are the feet of him that Preacheth peace, that Publisheth salvation, so beautiful? beautiful on the Mountains too? what shall we think then of the feet of those, the Black feet of those, who,
like the possess'd man in the Gospell, still keepe among the Tombes? tread nothing but destruction, and the graue? and as if they still walk'd in the vale of darkenesse,
like the possessed man in the Gospel, still keep among the Tombs? tread nothing but destruction, and the graven? and as if they still walked in the vale of darkness,
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and in this harsh and austere manner of proceeding, they oftentimes exceed their Commission, when pressing too farre the rigour of the Law, they trench on the liberty of the Gospell, as the Disciples did, who requiring fire from heauen to consume the Samaritans, they text it with the seuerity of Eliah: As Eliah did vnto the Moabites.
and in this harsh and austere manner of proceeding, they oftentimes exceed their Commission, when pressing too Far the rigour of the Law, they trench on the liberty of the Gospel, as the Disciples did, who requiring fire from heaven to consume the Samaritans, they text it with the severity of Elijah: As Elijah did unto the Moabites.
so should the Organ of the Spirit be, the Preacher. Detrahendum est aliquid seueritati, (saith Augustine to Boniface ) vt maioribus malis sanandis, charitas sincera subueniat.
so should the Organ of the Spirit be, the Preacher. Detrahendum est Aliquid seueritati, (Says Augustine to Boniface) vt maioribus malis sanandis, charitas Sincere subueniat.
and admonish, when he should Beseech. Qui veracitèr fraternam vult corripere infirmitatem, talemse praestare fraternae studeat vtilitati, vt quem corripere cupit, humïli corde admoneat, saith Isidore. Sweet and mild perswasions,
and admonish, when he should Beseech. Qui veracitèr fraternam vult corripere infirmitatem, talemse praestare fraternae studeat utilitati, vt Whom corripere Cupit, humïli cord admoneat, Says Isidore. Sweet and mild persuasions,
and the admonitions of an humble heart, worke deeper in the affections of men, then all the batteries of virulence, and Inuection. Oyle (you know) will sinke into a solid and stiffe matter,
and the admonitions of an humble heart, work Deeper in the affections of men, then all the batteries of virulence, and Invection. Oil (you know) will sink into a solid and stiff matter,
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And (doubtlesse) hee that would captiuate the affections of his hearers, and smooth and make passable what he labours to persawde in the hearts of others, must so modifie and temper his discourse, that it proue not bitter or distastfull;
And (doubtless) he that would captivate the affections of his hearers, and smooth and make passable what he labours to persawde in the hearts of Others, must so modify and temper his discourse, that it prove not bitter or distasteful;
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like a skilfull Apothecary, who to make his Confections more palatesome, and yet more operatiue, qualifies the malignity of Symples, by preparing them, makes poyson not only medicinable,
like a skilful Apothecary, who to make his Confections more palatesome, and yet more operative, Qualifies the malignity of Simples, by preparing them, makes poison not only medicinable,
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and therefore what our Apostle aduis'd the natural parents, I may without preiudice, the spirituall. Parentes, nè prouocetis ad iracundiam filios vestros: nè despondeant animum:
and Therefore what our Apostle advised the natural Parents, I may without prejudice, the spiritual. Parents, nè prouocetis ad iracundiam Sons vestros: nè despondeant animum:
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and if they flow from a gentle and meeke minde, they produce the like effects, Gentlenes, and Meekenes; But from a swelling and tempestuous spirit, they recoyle,
and if they flow from a gentle and meek mind, they produce the like effects, Gentleness, and Meekness; But from a swelling and tempestuous Spirit, they recoil,
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and find no better entertaīnement then the stroakes of a hammer vpon an anuile, which the more violently they are laid on, the more violently it rebounds:
and find no better entertainnement then the Strokes of a hammer upon an Anuile, which the more violently they Are laid on, the more violently it rebounds:
and therefore Saint Paul is so farre from obiurgation, or menacing, that he will not so much as enioyne his Philemon, but labours with an Obsecro, when he might haue vs'd a Mando: Though I might be much bold in Christ to enioyne thee, yet for loue's sake, I rather beseech thee, Phil. 7.8.
and Therefore Saint Paul is so Far from obiurgation, or menacing, that he will not so much as enjoin his Philemon, but labours with an Obsecro, when he might have used a Mando: Though I might be much bold in christ to enjoin thee, yet for love's sake, I rather beseech thee, Philip 7.8.
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So that where Loue is, there is still an Obsecro; & where it is not, there is commonly a Damno. Hence 'tis, that the Pulpit is so often the Mount of Terror and of Vengeance, the Throne of personall eiaculations, the Altar, where some belch nothing but fire and brimstone, vomit the Ite maledicti too vncharitably,
So that where Love is, there is still an Obsecro; & where it is not, there is commonly a Damno. Hence it's, that the Pulpit is so often the Mount of Terror and of Vengeance, the Throne of personal ejaculations, the Altar, where Some belch nothing but fire and brimstone, vomit the Item Maledicti too uncharitably,
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who scare and terrifie, when they should entreat, and in stead of Beseeching fall to Reuiling; who vnder a pretence of feruency of the Spirit, and seruing the Lord sincerely, ransacke God's dreadfull Artillery, and call out all his Instruments of Iustice to assist them;
who scare and terrify, when they should entreat, and in stead of Beseeching fallen to Reviling; who under a pretence of fervency of the Spirit, and serving the Lord sincerely, ransack God's dreadful artillery, and call out all his Instruments of justice to assist them;
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his furbisht sword, and glittering speare, his bowe of steele, and sharpe-set arrowes, his horse with warre-like trappings, neighing for the battell, his smoaking iealousie,
his furbished sword, and glittering spear, his bow of steel, and sharp-set arrows, his horse with warlike trappings, neighing for the battle, his smoking jealousy,
Thus in fearefull harnesse hauing muster'd vp all God's Iudgements in a sull volly, they (at once) discharge them against the pretended corruptions of particular men, whom their virulence labours rather to traduce, then their Deuotions to reforme;
Thus in fearful harness having mustered up all God's Judgments in a sull volley, they (At once) discharge them against the pretended corruptions of particular men, whom their virulence labours rather to traduce, then their Devotions to reform;
And this is but a spirituall-distraction, a deuout phrenzy, a holy madnesse, through which (like the Lunaticke in the Gospell ) they fall sometimes into the water, sometimes into the fire;
And this is but a spirituall-distraction, a devout frenzy, a holy madness, through which (like the Lunatic in the Gospel) they fallen sometime into the water, sometime into the fire;
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They breake the bruizedreede, and quench the smoaking flaxe, run many on the shelues of despaire, where they make an vnhappy shipwracke of their faith;
They break the bruizedreede, and quench the smoking flax, run many on the shelves of despair, where they make an unhappy shipwreck of their faith;
Rebukes which taste of enuie or superciliousnesse, do not reforme, but wound, and in stead of lenifying and making more tractable indifferent dispositions, they stubborne them, knowing that reproofes too tartly season'd:
Rebukes which taste of envy or superciliousness, do not reform, but wound, and in stead of lenifying and making more tractable indifferent dispositions, they stubborn them, knowing that reproofs too tartly seasoned:
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and certainely if Moderation sometimes blow not the Cole, but wee make virulence the bellowes of our zeale, it not onely seeths and rises to passion and distemper,
and Certainly if Moderation sometime blow not the Coal, but we make virulence the bellows of our zeal, it not only Seethes and rises to passion and distemper,
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but boyles ouer to Enuy and Vncharitablenesse; And therefore our Apostle (deuiding the properties of true Charity from a false zeale) makes this one Symptome of that great vertue, Charitas non aemulatur, 1 Cor. 13.3. NONLATINALPHABET in the Originall, non zelat: That is (as Cyprian reades) non inuidet, enuies not;
but boils over to Envy and Uncharitableness; And Therefore our Apostle (dividing the properties of true Charity from a false zeal) makes this one symptom of that great virtue, Charitas non aemulatur, 1 Cor. 13.3. in the Original, non zelat: That is (as Cyprian reads) non inuidet, envies not;
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And therefore Enuies and Euill-speakings, are link'd with Guile and Hypocrisie. By Saint Peter, Lay aside all guile, Hypocrisies, and Enuies, and euill-speakings, 1 Pet. 2.1. A temperate reproofe will mould and worke vs to reformation, when an Inuectiue fires vs:
And Therefore Envies and Euill-speakings, Are linked with Guile and Hypocrisy. By Saint Peter, Lay aside all guile, Hypocrisies, and Envies, and euill-speakings, 1 Pet. 2.1. A temperate reproof will mould and work us to Reformation, when an Invective fires us:
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For certainely harsh speeches doe not so properly moue, as startle vs, and are like sharpe sawces to the stomacke, which though they sometimes stirre the appetite, yet they gnaw;
For Certainly harsh Speeches do not so properly move, as startle us, and Are like sharp sauces to the stomach, which though they sometime stir the appetite, yet they gnaw;
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and temper'd his reproofes with a little mildnesse, (especially to the Empresse Eudoxia ) He might haue done more seruice to his Church, and rescued his honour from the staine both of Imprisonment and Exile.
and tempered his reproofs with a little mildness, (especially to the Empress Eudoxia) He might have done more service to his Church, and rescued his honour from the stain both of Imprisonment and Exile.
I know, a Boanerges is sometimes as well requir'd, as a Barnabas, a sonne of Thunder, as of Consolation; But these haue their vicissitudes, and seasons.
I know, a Boanerges is sometime as well required, as a Barnabas, a son of Thunder, as of Consolation; But these have their vicissitudes, and seasons.
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There is an vncircumcised heart, and there is a Broken Spirit: There is a deafe Adder that will not be charm'd; and there are good Sheepe that will heare Christ's voyce;
There is an uncircumcised heart, and there is a Broken Spirit: There is a deaf Adder that will not be charmed; and there Are good Sheep that will hear Christ's voice;
For these, there is the spirit of Meekenesse; for the other, loud and sharpe Reproofes; If Nabal's heart, be stony, the Word is call'd a Hammer, let that batter it:
For these, there is the Spirit of Meekness; for the other, loud and sharp Reproofs; If Nabal's heart, be stony, the Word is called a Hammer, let that batter it:
Thus, as our Infirmities are diuers, so are the cures of the Spirit, sometimes it terrifies, sometimes it Commands, sometimes it Beseeches; But let not vs terrifie when we should but Command; nor Command when wee should Beseech, lest wee make this Liberty a Cloake for our Maliciousnesse. In all exhortations,
Thus, as our Infirmities Are diverse, so Are the cures of the Spirit, sometime it terrifies, sometime it Commands, sometime it Beseeches; But let not us terrify when we should but Command; nor Command when we should Beseech, lest we make this Liberty a Cloak for our Maliciousness. In all exhortations,
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first make vse of the still voyce; and if that preuaile not, Cry alowd vnto the Trumpet; and if that be not shrill enough, raise the Thunder-clap; But this latter, Rarò & magnâ necessitate, (saith Augustine ) seldome, and vpon great necessity;
First make use of the still voice; and if that prevail not, Cry aloud unto the Trumpet; and if that be not shrill enough, raise the Thunderclap; But this latter, Rarò & magnâ necessitate, (Says Augustine) seldom, and upon great necessity;
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Rebukes (I confesse) too mercifull for the grand Disciples of Sorcerie, and Magicke, and yet sowre enough for those other Nouices and Babes in the schoole of Christ;
Rebukes (I confess) too merciful for the grand Disciples of Sorcery, and Magic, and yet sour enough for those other novices and Babes in the school of christ;
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Though such also are not onely open to the Checke, but to the Rod, Vultis vt in virgâ veniam? Shall I come to you with the Rod, or in Loue? 1 Cor. 4.21. To wound and offend a little, to profit much, is to loue soundly;
Though such also Are not only open to the Check, but to the Rod, Wills vt in virgâ veniam? Shall I come to you with the Rod, or in Love? 1 Cor. 4.21. To wound and offend a little, to profit much, is to love soundly;
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Loue it selfe hath her whips and thornes, and the more they are layd on, the lesse they wound, to our Ruine, tho' not our Smart. There is a sharpnesse of speech vs'd to Edification, not to Destruction, (saith Saith Paul, ) 2. Cor. 13.10. A religious chastisement, sometimes more profits, then a partiall conniuence or remission;
Love it self hath her whips and thorns, and the more they Are laid on, the less they wound, to our Ruin, though not our Smart. There is a sharpness of speech used to Edification, not to Destruction, (Says Says Paul,) 2. Cor. 13.10. A religious chastisement, sometime more profits, then a partial connivance or remission;
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There is as well a Cruell mercy in remitting offences which should be punished, as a mercilesse Cruelty in ouer-punishing others which might haue beene remitted;
There is as well a Cruel mercy in remitting offences which should be punished, as a merciless Cruelty in ouer-punishing Others which might have been remitted;
For if thou art knowing his offence, and by way of a taunt or exprobration dost diuulge and blazon it, Non es Corector, sed proditor, (sayes the Father) Thou art not a Corrector, but a Betrayer;
For if thou art knowing his offence, and by Way of a taunt or exprobration dost divulge and blazon it, Non es Corrector, sed proditor, (Says the Father) Thou art not a Corrector, but a Betrayer;
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or as Origen aggrauates it, Non reprehendentis hoc, sed infamantis, This is no part of Reproofe, but of Defamation. A wholesome holy Reprehension may be viciously applyed, especially not ballac'd by those two great weights, Chaerity, and Iudgement: Iudgement to mould it,
or as Origen aggravates it, Non reprehendentis hoc, sed infamantis, This is no part of Reproof, but of Defamation. A wholesome holy Reprehension may be viciously applied, especially not balanced by those two great weights, Chaerity, and Judgement: Judgement to mould it,
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And therefore that of Saint Augustine is very Energeticall, Cogitemus cùm aliquem reprehendere nos necessitas coegerit, vtrum tale sit vitium quod nunquàm habuimus, & tu•ne cogitemus nos homines esse,
And Therefore that of Saint Augustine is very Energetical, Cogitemus cùm aliquem reprehendere nos Necessity coegerit, Utum tale sit Vitium quod nunquàm habuimus, & tu•ne Cogitemus nos homines esse,
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sed misericordia praecedat:) When necessity impels vs to reprehend another (as the Father will haue no reprehension without necessity,) let vs consider,
sed misericordia praecedat:) When necessity impels us to reprehend Another (as the Father will have no reprehension without necessity,) let us Consider,
or whether such a one as once we had, and now haue not, and then let it whisper to vs the common frailty of mankind, that so Mercy and not Hatred may be the Rule and platforme of our Reproofe. 'Tis true, the words of the Wiseman are compar'd to Goads and Nailes; and the Reason,
or whither such a one as once we had, and now have not, and then let it whisper to us the Common frailty of mankind, that so Mercy and not Hatred may be the Rule and platform of our Reproof. It's true, the words of the Wiseman Are compared to Goads and Nails; and the Reason,
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And therefore sometimes our Balsames are opportune, sometimes our Corrasiues; How to time, and qualifie them, the Diuine Moralist will prescribe you, Regat Disciplinae vigor mansuetudinem, & mansuetudo ornet vigorem,
And Therefore sometime our Balsams Are opportune, sometime our Corrasives; How to time, and qualify them, the Divine Moralist will prescribe you, Regat Discipline vigor mansuetudinem, & mansuetudo ornet vigorem,
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Discretion must be the Guide to decline hatred, and auoyde negligence, to blunt and meeken Rigour, and to edge and embolden Softnesse; that so we may not onely rebuke Delinquents, as men meerely,
Discretion must be the Guide to decline hatred, and avoid negligence, to blunt and meeken Rigour, and to edge and embolden Softness; that so we may not only rebuke Delinquents, as men merely,
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and therefore, Brethren, by Affection, Singulari affectu, (saith Aretius, ) And so Pareus too, Fratres compellat, vt de amore eius frater no non dubitet, He vses this sweet Compellation, Brethren, not (perchance) that they were so, either by Grace, or Nature; but, Brethren, that they might not distrust his brotherly affection;
and Therefore, Brothers, by Affection, Singulari affectu, (Says Aretius,) And so Pareus too, Brothers compellat, vt de amore eius frater no non dubitet, He uses this sweet Compellation, Brothers, not (perchance) that they were so, either by Grace, or Nature; but, Brothers, that they might not distrust his brotherly affection;
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For though of old the word Fratres was a common Attribute and name to all Beleeuers; yet, not vsed to the Romanes (here) because, Beleeuers, Sed vt fraternam beneuolentiam, & charitatem, in illis declaret suam, saith Carthusian; Not so much to manifest their faith, as his Charity; For though many of them were strangers to him,
For though of old the word Brothers was a Common Attribute and name to all Believers; yet, not used to the Romans (Here) Because, Believers, Said vt fraternam beneuolentiam, & charitatem, in illis declaret suam, Says Carthusian; Not so much to manifest their faith, as his Charity; For though many of them were Strangers to him,
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and some his sworne enemies, yet notwithstanding their extremity of hatred, hee would not refuse to call them Brethren, that would be his Executioners. Nay, such were his ouer-flowings of Zeale and Loue; Loue towards them, for God's sake;
and Some his sworn enemies, yet notwithstanding their extremity of hatred, he would not refuse to call them Brothers, that would be his Executioners. Nay, such were his overflowings of Zeal and Love; Love towards them, for God's sake;
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but (if it were possible) his very Soule; And lest this should be thought a Florish meerely, He calls his owne Conscience to witnesse it, My Conscience bearing me record, that I could wish, that myselfe were accursed from Christ,
but (if it were possible) his very Soul; And lest this should be Thought a Flourish merely, He calls his own Conscience to witness it, My Conscience bearing me record, that I could wish, that myself were accursed from christ,
euen our Deuotions are vnsauoury, our Orisons distastfull; and therefore to this great vertue, some haue made three Stories or Ascents; Dilection, Loue, Charity; Dilection at the foote; Loue in the mid-way; Charity at top; That, the ground-worke or foundation; Th'other, the walls and body; This, the roofe and battlement;
even our Devotions Are unsavoury, our Orisons distasteful; and Therefore to this great virtue, Some have made three Stories or Ascents; Dilection, Love, Charity; Dilection At the foot; Love in the midway; Charity At top; That, the groundwork or Foundation; The other, the walls and body; This, the roof and battlement;
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But if he find any difference, He makes Loue and Charity towards God, the causes of Dilection, and This the effect of the other Two, so Polanus. But indeed Charity includes all, hath a diuerse Aspect,
But if he find any difference, He makes Love and Charity towards God, the Causes of Dilection, and This the Effect of the other Two, so Polanus. But indeed Charity includes all, hath a diverse Aspect,
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Sometimes iuxta nos, with vs, and that's towards our neighbour; Sometimes extra nos, without vs, & that's towards the Infidell; Sometimes infra nos, below vs, and that's towards the world.
Sometime Next nos, with us, and that's towards our neighbour; Sometime extra nos, without us, & that's towards the Infidel; Sometime infra nos, below us, and that's towards the world.
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or if it did not, Charity towards God commands it, Hoc mandatum habemus à Domino, This command we haue from God, that hee that loueth God, should loue his brother also, 1 Iohn. 4.21.
or if it did not, Charity towards God commands it, Hoc mandatum habemus à Domino, This command we have from God, that he that loves God, should love his brother also, 1 John. 4.21.
So that this Diligere Deum, presupposes diligere fratrem; and this diligere fratrem, diligere proximum; and this diligere proximum, diligere omnem hominem:
So that this Diligere God, presupposes diligere fratrem; and this diligere fratrem, diligere Proximum; and this diligere Proximum, diligere omnem hominem:
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Manifestum est omnem heminem proximum esse deputandum, 1. Booke de doct. Christ. 30. cap. So that, to loue God, doth insinuate to loue euery man by the rules of Charity;
Manifest est omnem heminem Proximum esse deputandum, 1. Book de doct. christ. 30. cap. So that, to love God, does insinuate to love every man by the rules of Charity;
but sometimes, more personally, In articulo necessitatis, secundum praeparationem animi (as the Schooles flourish it) In an Article of Necessity, by some mentall preparation;
but sometime, more personally, In articulo necessitatis, secundum praeparationem animi (as the Schools flourish it) In an Article of Necessity, by Some mental preparation;
To wit, That our minde should euer bee so prepar'd, that if Necessity did comply, we could loue our enemy in Singulari too, more specially, more particularly.
To wit, That our mind should ever be so prepared, that if Necessity did comply, we could love our enemy in Singulari too, more specially, more particularly.
And not onely, Thus, to our enemie, but the Wicked enemy. Charity binds there, too; but there as before, Non culpâ, quâ peccatores, sed naturâ, vt diuinae beatitudinis capaces.
And not only, Thus, to our enemy, but the Wicked enemy. Charity binds there, too; but there as before, Non culpâ, quâ Peccatores, sed naturâ, vt diuinae beatitudinis capaces.
For there are two things considerable in the wicked man, Nature, and Sin; According to Nature, which he hath from God, he is capable of Beatitude, and so, the Obiect of our Charity;
For there Are two things considerable in the wicked man, Nature, and since; According to Nature, which he hath from God, he is capable of Beatitude, and so, the Object of our Charity;
then Commiseration. And therefore, whereas the Prophet is often violent against the wicked man, debarring him (as it were) of all Charity, with his Conuertentur peccatores in Infernum, The wicked shall be turned into Hell, Psal. 9.17. 'Tis spoken per modum praenunciationis, non imprecationis, by way of Prophesie, not Curse;
then Commiseration. And Therefore, whereas the Prophet is often violent against the wicked man, debarring him (as it were) of all Charity, with his Conuertentur Peccatores in Infernum, The wicked shall be turned into Hell, Psalm 9.17. It's spoken per modum praenunciationis, non imprecationis, by Way of Prophesy, not Curse;
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Because God himselfe punishing, doth not reioyce in the destruction of the wicked, but his owne Iustice; or else, that this desire be refer'd to the remotion of Sinne, not the very Act of punishment, that so the Transgression be destroyed, and yet the Man remaine.
Because God himself punishing, does not rejoice in the destruction of the wicked, but his own justice; or Else, that this desire be referred to the remotion of Sin, not the very Act of punishment, that so the Transgression be destroyed, and yet the Man remain.
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forasmuch as we would haue those spirits to be conseru'd in suis naturalibus, as they are naturally spirits, to the Glory of that diuine Maiestie that created them, so Aquinas, secunda, secundae, quaest: 25. Art. 11.
forasmuch as we would have those spirits to be conserved in suis Naturalibus, as they Are naturally spirits, to the Glory of that divine Majesty that created them, so Aquinas, Secunda, secundae, Question: 25. Art. 11.
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Are there Prophecies? They shall faile. Are there Tongues? They shall cease. Is there Knowledge? That shall vanish; but Charity shall neuer faile, neuer in matters of Nature, or Grace, or Glory; of the Law, the Gospell, or their Consummation; Charity fulfils the Lawe, comprehends the Gospell, and compleats Both. All the Morall vertues lye shrin'd here;
are there Prophecies? They shall fail. are there Tongues? They shall cease. Is there Knowledge? That shall vanish; but Charity shall never fail, never in matters of Nature, or Grace, or Glory; of the Law, the Gospel, or their Consummation; Charity fulfils the Law, comprehends the Gospel, and completes Both. All the Moral Virtues lie shrined Here;
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and God in him, 1 Iohn 4.16. 'Tis plaine then, where Charity is, there is an habitation for the Lord; and where 'tis not, there is a Thorow-fare for the Diuell;
and God in him, 1 John 4.16. It's plain then, where Charity is, there is an habitation for the Lord; and where it's not, there is a Thoroughfare for the devil;
Beleeue not euery spirit, (saith Saint Iohn ) but try the spirits, whether they be of God or not for many false Teachers are gone out into the world: Into the world, in all:
Believe not every Spirit, (Says Faint John) but try the spirits, whither they be of God or not for many false Teachers Are gone out into the world: Into the world, in all:
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and suppressing Innouation, (labouring to establish the Iewish ceremonies more firmely,) there were some that subtilly cryed downe the very seeds of Christianity, as those false apostles did, which came from Iudea, vnto Antioch, and taught the Brethren; That except they were Circumcifed after the manner of Moses, they could not bee saued;
and suppressing Innovation, (labouring to establish the Jewish ceremonies more firmly,) there were Some that subtly cried down the very seeds of Christianity, as those false Apostles did, which Come from Iudea, unto Antioch, and taught the Brothers; That except they were Circumcifed After the manner of Moses, they could not be saved;
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But this Pseudo-zeale in the time of the Apostles, did but smoake and sparkle (like fire vnder greene wood,) In that of the Fathers, it brake out into flames,
But this Pseudo-zeal in the time of the Apostles, did but smoke and sparkle (like fire under green wood,) In that of the Father's, it brake out into flames,
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when some turbulent and discontented spirits, burning in hatred to the true Professors, or leaning partially to some faction against the Church, notwithstanding out of a meere tickling and itch of glory, offer'd themselues vnto death,
when Some turbulent and discontented spirits, burning in hatred to the true Professors, or leaning partially to Some faction against the Church, notwithstanding out of a mere tickling and itch of glory, offered themselves unto death,
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for the confession of the name of Christ, as the Montanists, Nouatians, Arrians, Donatists, whom the Catholicke Church neuer honor'd with the Title of Martyrs, but reprobated and cast out as the wilfull Patriarchs of Schisme & herefie;
for the Confessi of the name of christ, as the Montanists, Novatians, Arians, Donatists, whom the Catholic Church never honoured with the Title of Martyrs, but reprobated and cast out as the wilful Patriarchs of Schism & heresy;
'Tis not Passion, but the Cause of it, that both creates, and crownes our Martyrdomes. Timeo dicere, sed dicendum est; Ierome is loth to speake it, but he must:
It's not Passion, but the Cause of it, that both creates, and crowns our Martyrdoms. Timeo dicere, sed Dicendum est; Jerome is loath to speak it, but he must:
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'Tis not thy carcasse then, but thy Charity that casts vp the gratefull Incense; and therefore those that glory in their wilfull passions vnder a false name of Martyrdome, Heare how Saint Augustine descants on: Ecce, venitur ad passionem; venitur & ad sanguinis effusionem; venitur & ad corporis incensionem;
It's not thy carcase then, but thy Charity that Cast up the grateful Incense; and Therefore those that glory in their wilful passion under a false name of Martyrdom, Hear how Saint Augustine descants on: Ecce, venitur ad passionem; venitur & ad Blood effusionem; venitur & ad corporis incensionem;
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& tamen, nihil prodest, quià Charitas deest, We offer our Bodies to the stake, our Blood to the flames, our Liues to the fury of the Tormentors, all this is nothing without Charity, 'tis that makes the Suffering glorious.
& tamen, nihil profits, quià Charitas deest, We offer our Bodies to the stake, our Blood to the flames, our Lives to the fury of the Tormentors, all this is nothing without Charity, it's that makes the Suffering glorious.
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Thou which raisest tempests in Religion, and sowest thy Tares of Faction amongst the multitude; thou which bringest in the strange Leauen of New Doctrines, and colourest them with thy probable allegations, whereby the Consciences of the Simple are intangled,
Thou which raisest tempests in Religion, and sowest thy Tares of Faction among the multitude; thou which bringest in the strange Leaven of New Doctrines, and colourest them with thy probable allegations, whereby the Consciences of the Simple Are entangled,
and the peace of the Church disturbed, though otherwise perchance, thou art punctuall enough, both in thy conuersation and thy Tenents, hast the gifts of Prophecy, vnderstand'st all Mysteries and all Language, yet,
and the peace of the Church disturbed, though otherwise perchance, thou art punctual enough, both in thy Conversation and thy Tenants, hast the Gifts of Prophecy, Understandest all Mysteres and all Language, yet,
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and except by Retractation and Submission thou art recal'd to the Fold from which thou hast wandred, thòu stand'st out-law'd and excommunicate to Heauen, and neither Imprisonment nor Death can make atonement for thy Mistreadings. Is this harsh? 'Tis Saint Augustines, and he will yet goe farther:
and except by Retractation and Submission thou art Recalled to the Fold from which thou hast wandered, thòu Standest outlawed and excommunicate to Heaven, and neither Imprisonment nor Death can make atonement for thy Mistreadings. Is this harsh? It's Saint Augustine's, and he will yet go farther:
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but for the truth of the Word and Sacrament which he doth else maintaine, suffering the Temporall flames, to auoyde the Eternall, and beares it patiently;
but for the truth of the Word and Sacrament which he does Else maintain, suffering the Temporal flames, to avoid the Eternal, and bears it patiently;
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though that Patience be commendable, and a gift of God, yet (because in part a Schismaticke ) not of that kind of gifts which are imparted filijs Ierusalem, but to those also which are filij concubinarum, (saith the Father) which euen carnall Iewes, and Heretickes may haue;
though that Patience be commendable, and a gift of God, yet (Because in part a Schismatic) not of that kind of Gifts which Are imparted Filiius Ierusalem, but to those also which Are filij concubinarum, (Says the Father) which even carnal Iewes, and Heretics may have;
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and concludes at length, that This suffering and patience nothing profits Him towards Heauen; but supposes that the great Iudgement will be in this more tolerable to Him, Quàm si Christum negando tormenta mortémque vitâsset, Then if by denying Christ, he had euaded the cruelty of his Death and Torment: in his Booke de Patientiâ, 28. chapter.
and concludes At length, that This suffering and patience nothing profits Him towards Heaven; but supposes that the great Judgement will be in this more tolerable to Him, Quàm si Christ negando tormenta mortémque vitâsset, Then if by denying christ, he had evaded the cruelty of his Death and Torment: in his Book de Patientiâ, 28. chapter.
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You haue heard what primitiue times haue done for the barke and out-side of Religion; the very skin and shell of Christianity; Let vs now compare them a little with our owne;
You have herd what primitive times have done for the bark and outside of Religion; the very skin and shell of Christianity; Let us now compare them a little with our own;
We abhorre, That Age should out-doe ours, either in Hypocrisie or prophanenesse; wee haue our Donatists and Catharists, and Anabaptists, as plentifully as they;
We abhor, That Age should outdo ours, either in Hypocrisy or profaneness; we have our Donatists and Catharists, and Anabaptists, as plentifully as they;
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the Brownist, the Barrowist, and the Familist, and one more that both fosters and incloses all these, (may he be whifper'd without offence, my Brethren ) the Puritan; but he will not be Titled so;
the Brownist, the Barrowist, and the Familist, and one more that both fosters and incloses all these, (may he be whifpered without offence, my Brothers) the Puritan; but he will not be Titled so;
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professing by their open Pamphlets, that the visible Church, the true visible Church, is deuoid of Sinne and Sinners, and for Manners cannot erre; and therefore Paradox it, That the Assemblies of good and bad together, are no Church, but Heapes of prophane men;
professing by their open Pamphlets, that the visible Church, the true visible Church, is devoid of Sin and Sinners, and for Manners cannot err; and Therefore Paradox it, That the Assemblies of good and bad together, Are no Church, but Heaps of profane men;
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a Mixture of good and bad, in all Congregations; which as an Embleme of the Church visible, our Sauiour types-out in the parable of the Sower, the Marriage, and the Virgins; Nay his Blessed Spouse, of her selfe, freely professes her deformity, Tho' I am comely, I am blacke, O yee Daughters of Ierusalem, blacke as the Tents of Kedar.
a Mixture of good and bad, in all Congregations; which as an Emblem of the Church visible, our Saviour types-out in the parable of the Sour, the Marriage, and the Virgins; Nay his Blessed Spouse, of her self, freely Professes her deformity, Though I am comely, I am black, Oh ye Daughters of Ierusalem, black as the Tents of Kedar.
and in this Warre of opposites, there is both gracefulnesse, and Lustre; and therefore I suppose the Church was first compar'd vnto the Moone, not so much for change, as obnubilation, being obuious to clouds, and Eclipses;
and in this War of opposites, there is both gracefulness, and Lustre; and Therefore I suppose the Church was First compared unto the Moon, not so much for change, as obnubilation, being obvious to Clouds, and Eclipses;
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one Sun of righteousnesse enlightens Both; and therefore, Woe vnto them, that call Light, Darkenes & Darknes, Light; make a Church of it selfe shine, which cannot,
one Sun of righteousness enlightens Both; and Therefore, Woe unto them, that call Light, Darkness & Darkness, Light; make a Church of it self shine, which cannot,
nor will be, whil'st 'tis militant, without them;) But They are no more of the substance of our Religion, or any Essentiall part of our Churches Doctrine, then ill humours which be in, are of the Body, or Dregs in a vessell of wine, part of the wine, or vessell.
nor will be, whilst it's militant, without them;) But They Are no more of the substance of our Religion, or any Essential part of our Churches Doctrine, then ill humours which be in, Are of the Body, or Dregs in a vessel of wine, part of the wine, or vessel.
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'Tis true, some Ceremonies we retaine yet, as matters of Indifferency, and not of Substance, and these (forsooth) are so hainous, that they are Thornes in their sides, and prickles in their eyes;
It's true, Some Ceremonies we retain yet, as matters of Indifferency, and not of Substance, and these (forsooth) Are so heinous, that they Are Thorns in their sides, and prickles in their eyes;
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matter of Ceremony, is now matter of Conscience, and rather then subscribe, Silence, Suspension, Imprisonment, they venture on, and sometimes suffer too;
matter of Ceremony, is now matter of Conscience, and rather then subscribe, Silence, Suspension, Imprisonment, they venture on, and sometime suffer too;
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and this (beloued) cannot be zeale, but Schisme, or if it bee zeale, NONLATINALPHABET, it wants Eyes, and Intellectuals, 'tis not according to knowledge; For what Iudgement would expose our Body vnto prison? our Calling to the staine of Separation, and Reuolt, for a thing meerely of indifferency and Ceremony? No;
and this (Beloved) cannot be zeal, but Schism, or if it be zeal,, it Wants Eyes, and Intellectuals, it's not according to knowledge; For what Judgement would expose our Body unto prison? our Calling to the stain of Separation, and Revolt, for a thing merely of indifferency and Ceremony? No;
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the Rochet, Tippet, and the Surplesse is not that they shoot at, but the thing call'd Parity; Moses and Aaron they like not for the Ephod, and the Rod; they speake power, and command, and so intimate obedience; But these struggle for equality; the Ecclesiasticke Hierarchy they would demolish, Episcopall corruption is the great Eye-sore;
the Rochet, Tippet, and the surplice is not that they shoot At, but the thing called Parity; Moses and Aaron they like not for the Ephod, and the Rod; they speak power, and command, and so intimate Obedience; But these struggle for equality; the Ecclesiastic Hierarchy they would demolish, Episcopal corruption is the great Eyesore;
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Thus, he that strikes at the Myter, God grant he catch'th not at the Scepter, and (if he could graspe it) the very Thunderbolt; no Bishop, no King, and so by consequence no God;
Thus, he that strikes At the Mitre, God grant he catch'th not At the Sceptre, and (if he could grasp it) the very Thunderbolt; no Bishop, no King, and so by consequence no God;
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He proclaimes himselfe the God of Order, and These would make him the Father of Confusion; and so, in circumstance disgod him too, seeing his greatest glory consists in the Harmony of his Creatures, the Peace of his Church,
He proclaims himself the God of Order, and These would make him the Father of Confusion; and so, in circumstance disgod him too, seeing his greatest glory consists in the Harmony of his Creatures, the Peace of his Church,
and therefore (brethren) let me beseech you in the words of the Apostle, Marke them which cause Diuisions, and offences, contrary to the Doctrine which you haue heard, and auoyd them.
and Therefore (brothers) let me beseech you in the words of the Apostle, Mark them which cause Divisions, and offences, contrary to the Doctrine which you have herd, and avoid them.
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I haue yet but Beseech't you in the words of an Apostle; Let me warne you also in the Language of a Sauiour, Beware of Those which come to you in sheeps-clothing, with such a Cast of Mortification and Integrity, as if their conuersation spake nothing but Immaculatenesse, when within they are rauening wolues:
I have yet but Beseeched you in the words of an Apostle; Let me warn you also in the Language of a Saviour, Beware of Those which come to you in Sheep's clothing, with such a Cast of Mortification and Integrity, as if their Conversation spoke nothing but Immaculateness, when within they Are ravening wolves:
Their fruite vnto the eye beautifull and glorious, but to the finger, Dust and Smoake; or if not by their fruite, by their Leaues, you may, a few wind-falne vertues which they piece and sowe together to couer their owne Nakednesse.
Their fruit unto the eye beautiful and glorious, but to the finger, Dust and Smoke; or if not by their fruit, by their Leaves, you may, a few wind-fallen Virtues which they piece and sow together to cover their own Nakedness.
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then from the Pharisee, Mathew 23. There the character is exact; where if you obserue, They are twice called Blind Guides: Blindnesse of knowledge brings on Blindnesse of Heart; and therefore twice also Fooles, and Blind; ver. 17.19. To this Blindnesse of Heart, Fride is annex'd;
then from the Pharisee, Matthew 23. There the character is exact; where if you observe, They Are twice called Blind Guides: Blindness of knowledge brings on Blindness of Heart; and Therefore twice also Fools, and Blind; for. 17.19. To this Blindness of Heart, Pride is annexed;
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They make broad their Phylacteries, and inlarge the Borders of their Garments; ver. 5. To this Pride, vaine-glory; They loue greetings in the Market, vppermost roomes at feasts,
They make broad their Phylacteries, and enlarge the Borders of their Garments; for. 5. To this Pride, vainglory; They love greetings in the Market, uppermost rooms At feasts,
and chiefe seates in the Synagogues; ver. 6.7. To this Vaine-glory, Hypocrisie; They make cleane the out-side of the cup and platter, and for a pretence make long prayers;
and chief seats in the Synagogues; for. 6.7. To this Vainglory, Hypocrisy; They make clean the outside of the cup and platter, and for a pretence make long Prayers;
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4. Rare perfections, doubtlesse, for the Sanctified Child of God! Obserue the Catalogue, Blindnesse of Heart, Pride, Vaine-glory, Hypocrisie, Malice, and Vncharitablenesse:
4. Rare perfections, doubtless, for the Sanctified Child of God! Observe the Catalogue, Blindness of Heart, Pride, Vainglory, Hypocrisy, Malice, and Uncharitableness:
deliuer vs from all false-hood in his Seruices, and faction against his Church, that we may be his Ministers in Sincerity, and not in shew, as those false Teachers were of old, or our Braine-sicke and discontented.
deliver us from all falsehood in his Services, and faction against his Church, that we may be his Ministers in Sincerity, and not in show, as those false Teachers were of old, or our Brainsick and discontented.
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Neotericks at the present, whom Saint Paul discouers by a double Attribute, NONLATINALPHABET, and NONLATINALPHABET, vaniloqui, & Seductores; vnruly and vaine-talkers, and Deceiuers, Titus 1.10. They talke (it should seeme) They doe not Teach; and talke vainely too;
Neotericks At the present, whom Saint Paul discovers by a double Attribute,, and, Vain, & Seductores; unruly and vaine-talkers, and Deceivers, Titus 1.10. They talk (it should seem) They do not Teach; and talk vainly too;
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and not onely so, but his vanity must be nois'd, vnrulinesse goes with it, and Those which in their Doctrines are vaine and vnruly too, sometimes proue Deceiuers, Mentium Deceptores, (as Ierome reades it on the Text) Deceiuers of mindes, of weake and simple mindes, Mechanicks, and captiu'd women, which haue beene the disciples of all Schismes and all Heresies in all Ages. And such indeed are the chiefest Proficients in their Schooles now:
and not only so, but his vanity must be noised, unruliness Goes with it, and Those which in their Doctrines Are vain and unruly too, sometime prove Deceivers, Mentium Deceptores, (as Jerome reads it on the Text) Deceivers of minds, of weak and simple minds, Mechanics, and captived women, which have been the Disciples of all Schisms and all Heresies in all Ages. And such indeed Are the chiefest Proficients in their Schools now:
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for none are so pinn'd to the strict obseruation of their Precepts, as these Silly one. There is nothing so furious as an ignorant zeale, so violent as a factious Holinesse; and therefore when their Doctrines or their practices are touch'd vnto the Quicke, and made (once) the subiect of a Pulpit Reprehension; their Charity is presently on the Racke;
for none Are so pinned to the strict observation of their Precepts, as these Silly one. There is nothing so furious as an ignorant zeal, so violent as a factious Holiness; and Therefore when their Doctrines or their practices Are touched unto the Quick, and made (once) the Subject of a Pulpit Reprehension; their Charity is presently on the Rack;
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Their Morality, and their zeale are neere one, a shrilnesse as well in their Deuotion, as their Actions, and their practice in both is a very Tinckling; Tinckling with their Feete, leade the Daunce to the next Conuenticle; Tinckling with the tongue too; Great talkers, in Diuinity; and if they could exchange a Parlour for a Church, or a stoole for a Pulpit, they would preach too, & ('tis thought) Edifie as much as their zealous Pastor. But Away with those Ecchoes in Religion, fitter for Silence, then Reproofe; and for pitty, then confutation; and therefore (once more) I Beseech you,
Their Morality, and their zeal Are near one, a shrillness as well in their Devotion, as their Actions, and their practice in both is a very Tinkling; Tinkling with their Feet, lead the Dance to the next Conventicle; Tinkling with the tongue too; Great talkers, in Divinity; and if they could exchange a Parlour for a Church, or a stool for a Pulpit, they would preach too, & (it's Thought) Edify as much as their zealous Pastor. But Away with those Echoes in Religion, fitter for Silence, then Reproof; and for pity, then confutation; and Therefore (once more) I Beseech you,
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Halt and limp not betweene Innouation and an establish'd Discipline. But (as Peter said to the Cripple ) In the Name of Iesus Christ of Nazareth, rise vp and walke; Returne vnto the Church, whence ye are straggling;
Halt and limp not between Innovation and an established Discipline. But (as Peter said to the Cripple) In the Name of Iesus christ of Nazareth, rise up and walk; Return unto the Church, whence you Are straggling;
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What went you to see? A Reed shakē with the wind? Yes, a very Reed, shakē with euery wind of Doctrine; A Reed with a bruized stalke or brokē Eare, no Corne in it;
What went you to see? A Reed shaken with the wind? Yes, a very Reed, shaken with every wind of Doctrine; A Reed with a Bruised stalk or broken Ear, no Corn in it;
Away then from Lebanon (my Beloued) from Lebanon; Looke from the Den of Lyons, and Mountaines of the Leopards (where the peace of Religion is blood-suck't and deuour'd) and come hither to the mountaines of Myrrh; and hills of Frankincense;
Away then from Lebanon (my beloved) from Lebanon; Look from the Den of Lyons, and Mountains of the Leopards (where the peace of Religion is blood-sucked and devoured) and come hither to the Mountains of Myrrh; and hills of Frankincense;
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Calues of our lips, and groanes of the Spirit, which touch both the eares and nostrils of the Almighty. Let the voyce of diuision, then, jarre no more amongst you, which if there were nothing else to noise our frailties, were enough to speake bondage to the flesh, and not yet, our freedome to the Spirit. For whence are strifes and enuyings? are they not from your lusts? And whilst one saith, I am of Paul, another, I am of Apollo, are ye not carnall? Christ is not deuided, his Church is one;
Calves of our lips, and groans of the Spirit, which touch both the ears and nostrils of the Almighty. Let the voice of division, then, jar no more among you, which if there were nothing Else to noise our frailties, were enough to speak bondage to the Flesh, and not yet, our freedom to the Spirit. For whence Are strifes and envyings? Are they not from your Lustiest? And while one Says, I am of Paul, Another, I am of Apollo, Are you not carnal? christ is not divided, his Church is one;
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My Doue, my vndefiled is but one, she is the onely one of her mother, the choice one of her that bare Her, Can. 6.7. The Church, (you heare) is God's onely one, his choice one; He hath no more;
My Dove, my undefiled is but one, she is the only one of her mother, the choice one of her that bore Her, Can. 6.7. The Church, (you hear) is God's only one, his choice one; He hath no more;
or Temporary peace; but this peace must be still kept, and not slightly kept, but there is a Tye on the keeping of it, The Bond of peace: and 'tis this Bond that makes the vnity, and this vnity that keepes the peace, and this peace that preserues the Spirit, so that 'tis still an vnity of Spirit, kept in the Bond of peace.
or Temporary peace; but this peace must be still kept, and not slightly kept, but there is a Tie on the keeping of it, The Bound of peace: and it's this Bound that makes the unity, and this unity that keeps the peace, and this peace that preserves the Spirit, so that it's still an unity of Spirit, kept in the Bound of peace.
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Come hither, then, my Faithfull Brother in the Lord, and let vs no more ceasure, but expostulate. Hast Thou the true Faith thou so much gloriest in? where is thy zeale? hast thou true zeale? where is thy Charity? hast thou true Charity? why art thou Tumultucus? By this shall you know (saith Christ ) that you are my Disciples, if you loue one another.
Come hither, then, my Faithful Brother in the Lord, and let us no more ceasure, but expostulate. Hast Thou the true Faith thou so much gloriest in? where is thy zeal? hast thou true zeal? where is thy Charity? hast thou true Charity? why art thou Tumultucus? By this shall you know (Says christ) that you Are my Disciples, if you love one Another.
Mutuall agreement begets Loue, and this Loue makes the Disciple, and this Disciple is knowne to be Christs, by a Si diligeritis, onely, if yee loue one another.
Mutual agreement begets Love, and this Love makes the Disciple, and this Disciple is known to be Christ, by a Si diligeritis, only, if ye love one Another.
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And therefore in the first Dawne and rising of the Christian Church, the chiefe thing remark'd in it by the Gentiles, was the Christian Loue: Vide vt inuicem se diligunt!
And Therefore in the First Dawn and rising of the Christian Church, the chief thing remarked in it by the Gentiles, was the Christian Love: Vide vt Inuicem se Love!
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But this L•ue of the Brother vnto Death, I presse not here; (for the very Infidels had their Commorientes, as well as we ) but Loue vnto Sincerity and Constancy, of which he that is destitute, falls short both in Religion, and Morality. And therefore that Text in Saint Peter runs Methodically, Feare God, Honour the King, but first, Loue the Brotherhood; as if there could be no true feare of God,
But this L•ue of the Brother unto Death, I press not Here; (for the very Infidels had their Comorients, as well as we) but Love unto Sincerity and Constancy, of which he that is destitute, falls short both in Religion, and Morality. And Therefore that Text in Saint Peter runs Methodically, fear God, Honour the King, but First, Love the Brotherhood; as if there could be no true Fear of God,
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or honour of the King, except there be first Loue to thy Brother; to thy Brother? nay, the Brother-hood: NONLATINALPHABET, saith the Greeke, Achava, the Hebrew;
or honour of the King, except there be First Love to thy Brother; to thy Brother? nay, the Brotherhood:, Says the Greek, Achava, the Hebrew;
And this one minde and one Iudgement, must not be thinly mixt, but perfectly icyn'd together, and so ioyn'd together, that there be no Diuision among vs; and therefore he coniures his Corinthians by the Name of Iesus Christ; not onely to Doe, but to Speake the same thing.
And this one mind and one Judgement, must not be thinly mixed, but perfectly icyned together, and so joined together, that there be no Division among us; and Therefore he conjures his Corinthians by the Name of Iesus christ; not only to Do, but to Speak the same thing.
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as wauing & vnsettlednesse. And therefore the Stoicke describing the vnconstant man, Thus lashes him, Nunquàm eundem nec similem quidem, sed in diuersum aberrat;
as waving & unsettledness. And Therefore the Stoic describing the unconstant man, Thus Lashes him, Nunquàm eundem nec similem quidem, sed in diuersum aberrat;
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So that the Wise man is the Man onely of Resolution; for He is one, and the same still: Praeter Sapientem n•mo vnus, Seneca tells his Lucillius in his 126. Epistle.
So that the Wise man is the Man only of Resolution; for He is one, and the same still: Praeter Sapientem n•mo vnus, Senecca tells his Lucillius in his 126. Epistle.
And doubtlesse, 'tis this one minde and one Iudgement, that makes both the discreet Meralist and the wise Christian: Videmus qualis sit, quantus sit, and vnus sit: the same Seneca. Vnanimity is the Soule of Brother-hood, whether in that of Nature, or of Grace; And therefore, what Abraham, of old, said vnto Let, is worthy both of your memory and obseruation, Let there be no strife betweene me and thee,
And doubtless, it's this one mind and one Judgement, that makes both the discreet Meralist and the wise Christian: Videmus qualis sit, quantus sit, and Unus fit: the same Senecca. Unanimity is the Soul of Brotherhood, whither in that of Nature, or of Grace; And Therefore, what Abraham, of old, said unto Let, is worthy both of your memory and observation, Let there be no strife between me and thee,
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as if the very word did inuolue vnion, and where there was Brother-hood, there could be no strife; no not amongst their very Heardsmen, that brawling Regiment, which,
as if the very word did involve Union, and where there was Brotherhood, there could be no strife; no not among their very Herdsmen, that brawling Regiment, which,
And so 'twas of old, in the time of the Apostles, when at Iconium there was a great vprore amongst the Iewes and Gentiles, about the preaching of Paul and Barnabas; in stead of suppressing the fury of the Tumult, the Rabble of the City was Diuided, and part held with the Iewes, and part with the Apostles, Act. 14.4.
And so 'twas of old, in the time of the Apostles, when At Iconium there was a great uproar among the Iewes and Gentiles, about the preaching of Paul and Barnabas; in stead of suppressing the fury of the Tumult, the Rabble of the city was Divided, and part held with the Iewes, and part with the Apostles, Act. 14.4.
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Thus popular conuocations were euer the Nurses of Distraction; and These, now occasion the Hubub and Out-cries in Our Church; the strife is not so much betweene Lot, and Abraham, as their Heardsmen, the People more side it in Religion, then their Pastors doe;
Thus popular convocations were ever the Nurse's of Distraction; and These, now occasion the Hubub and Outcries in Our Church; the strife is not so much between Lot, and Abraham, as their Herdsmen, the People more side it in Religion, then their Pastors do;
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And to this purpose, They haue gotten, lately into most Corporations of the Kingdome, certaine Lapwing-Dinines, and featherlesse Professors of their owne Cut;
And to this purpose, They have got, lately into most Corporations of the Kingdom, certain Lapwing-Dinines, and featherless Professors of their own cut;
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Miserable Age, when Diuinity shall be thus slau'd to a Stipend and a Trencher! and the Apostles of Iesus Christ, for a morsell of bread! or some Mechanicke, or Leane-cheek'd Contribution, shall disparage the Powr• and Sacrednesse of their Keyes! But fie on this Factious Holinesse, this Iezebel in Religion, that smells too much of the Painter, and his Varnish: Let it no more with vncharitable contentions,
Miserable Age, when Divinity shall be thus slaved to a Stipend and a Trencher! and the Apostles of Iesus christ, for a morsel of bred! or Some Mechanic, or Lean-cheeked Contribution, shall disparage the Powr• and Sacredness of their Keys! But fie on this Factious Holiness, this Iezebel in Religion, that smells too much of the Painter, and his Varnish: Let it no more with uncharitable contentions,
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or nouelty of Doctrine, or vnseasonablenesse of suggestion, disturbe the peace of our Spirituall Mother; but let her sleepe and rest sweetly in that Diuine truth, which she hath receiued from Primitiue plantations, and seal'd since, with the Blood of so many Martyrs. I tharge you, O Daughters of Ierusalem, by the Roes and Hinds of the field, that ye stirre not,
or novelty of Doctrine, or unseasonableness of suggestion, disturb the peace of our Spiritual Mother; but let her sleep and rest sweetly in that Divine truth, which she hath received from Primitive plantations, and sealed since, with the Blood of so many Martyrs. I tharge you, Oh Daughters of Ierusalem, by the Roes and Hinds of the field, that you stir not,
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Eccepace amaritudo mea amarissima, pax ab haereticis, pax à paganis, bellum à filijs: O my bitter bitternesse in the dayes of peace, peace amongst pagans, peace amongst Heretickes,
Eccepace amaritudo mea amarissima, pax ab Heretics, pax à Paganis, bellum à Filiius: Oh my bitter bitterness in the days of peace, peace among Pagans, peace among Heretics,
The Protestant, that hath beene so long the Starre of the Reformed Church, the Ensigne and Standard-bearer of true Religion, must be now buffeted and spit vpon by the obloquy and scorne of vpstart Sectaries!
The Protestant, that hath been so long the Star of the Reformed Church, the Ensign and Standard-bearer of true Religion, must be now buffeted and spit upon by the obloquy and scorn of upstarted Sectaries!
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Hearke, Saint Augustine, the deuout Saint Augustine, All those gifts and rewards of Beatitude, which God hath treasur'd vp for his Children and Elect, in pacis conseruatione promisit, are appropriate onely to the Sonnes of peace. And hence is our Sauiours Beati pacifici, Blessed are the peace-makers;
Hark, Saint Augustine, the devout Saint Augustine, All those Gifts and rewards of Beatitude, which God hath treasured up for his Children and Elect, in pacis conservation Promised, Are Appropriate only to the Sons of peace. And hence is our Saviour's Beati Pacifici, Blessed Are the peacemakers;
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Non peruenitur ad vocabulum Filij, nisi per nomen pacifici, saies the Father: They had neuer beene called the Sonnes of God, had they not beene first the sonnes of peace; nor entituled to the Attribute of Blessed, had they not beene formerly the Sonnes of God.
Non peruenitur ad Vocabulum Filij, nisi per Nome Pacifici, Says the Father: They had never been called the Sons of God, had they not been First the Sons of peace; nor entitled to the Attribute of Blessed, had they not been formerly the Sons of God.
his peace, his blessed peace: For where there is a Congregation of men, and not of opinions, or of opinions, and not of loue; Christ is not there with his Pax vobis: so that where peace is not, there is no Christ; and where no Christ, no Church. Thy Religion, thy Faith, thy Hope, are dead without it, thy Groanes, thy Sighs, thy Deuctions, are false and empty, like vaults that sound meerely from their hollownesse;
his peace, his blessed peace: For where there is a Congregation of men, and not of opinions, or of opinions, and not of love; christ is not there with his Pax vobis: so that where peace is not, there is no christ; and where no christ, no Church. Thy Religion, thy Faith, thy Hope, Are dead without it, thy Groans, thy Sighs, thy Deuctions, Are false and empty, like vaults that found merely from their hollowness;
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And therefore to the peace-lesse Brother, that of Tertullian to the Gentiles, shall be both my Aduïce, and my Conclusion; Fratres vestri sumus, iure nostrae Matris vnius; et si vos parum homines, qui mall fratres;
And Therefore to the peaceless Brother, that of Tertullian to the Gentiles, shall be both my Aduïce, and my Conclusion; Brothers Yours sumus, iure Nostrae Matris Unius; et si vos Parum homines, qui mall Brothers;
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at quanto digniùs, fratres & dicuntur, & habentur, qul vnū Patrem Deum agnouerunt, qui vnum Spiritum biber unt sanctitatis, qui de vno vtero ignorantiae eiusdem, advnam Lucem expauerint veritatïs? Itaque,
At quanto digniùs, Brothers & dicuntur, & habentur, qul vnū Patrem God agnouerunt, qui One Spiritum biber unt sanctitatis, qui de vno vtero ignorantiae eiusdem, advnam Lucem expauerint veritatïs? Itaque,
Since we haue one God, our Father; one Christ, our Brother; one Church, our mother; one Spirit, our Comforter; let vs all haue one minde, one heart, one peace, our Director; that so the God of peace, which is aboue All, may be through All, and in vs All. And then Arise, O North, and come, O South, and blow on my Garden, that the spices thereof may flow out.
Since we have one God, our Father; one christ, our Brother; one Church, our mother; one Spirit, our Comforter; let us all have one mind, one heart, one peace, our Director; that so the God of peace, which is above All, may be through All, and in us All. And then Arise, Oh North, and come, Oh South, and blow on my Garden, that the spices thereof may flow out.
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and at length carryed into the Nostrls of her well-beloued, who shall bring her out of this Wildernesse below, like pillers of smoke, perfum'd with Myrrhe and Incense, which as swee•e sauours, shall ascend on high;
and At length carried into the Nostrls of her well-beloved, who shall bring her out of this Wilderness below, like pillars of smoke, perfumed with Myrrh and Incense, which as swee•e savours, shall ascend on high;
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sed quaerendo talia loquentium, operosius fortassè refellerem, nisi hae disceptationes haberentur cuni viris liberaliter institutis; Aug. de Apoll. & Apul. ad Marcellinum. Epist. 5. Respon. FINIS.
sed quaerendo Talia loquentium, operosius fortassè refellerem, nisi hae disceptationes haberentur cuni Viris liberaliter institutis; Aug. de Apollo. & Apple and Marcellinum. Epistle 5. Response. FINIS.
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He that by vsury and vniust gaine increaseth his substance, he shall gather it for him that will pittie the poore. Prou. 28.18. Vide Eccles. 2.26. Psal. 127.
He that by Usury and unjust gain increases his substance, he shall gather it for him that will pity the poor. Prou. 28.18. Vide Eccles. 2.26. Psalm 127.
The crimes here mencion'd, were Auarice, Oppression, Sacriledge; which (spoken only in communi, and as a positiue truth in Diuinitie) the misprision, or preiudice of some did wire-draw and restraine too personally; and brought-home that to particular Families, which was intended only ingenerall, and at large. And therefore, if there bee any bosome so guiltie, as to eutertaine them otherwise, I am sorrie for the Application: the Authour is innocent.
The crimes Here mentioned, were Avarice, Oppression, Sacrilege; which (spoken only in Communi, and as a positive truth in Divinity) the Misprision, or prejudice of Some did wiredraw and restrain too personally; and brought-home that to particular Families, which was intended only ingenerall, and At large. And Therefore, if there be any bosom so guilty, as to eutertaine them otherwise, I am sorry for the Application: the Author is innocent.
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The Roote (howeuer) is still greene; & I wish heartily that it may grow-vp, and bud, & branch, to the flourishing and perpetuitie of the Name; though some haue barkt at my integritie, making my words here, a churlish prophecie, of the extirpation of it, and sinall doome. But such snatlers and closebiters of mens honours, I mustproclaime ignorant, or vniust, or both; for, either they vnderstood not what I spake, or, if they did, were iniurious in their application. Hoc tu Romane caueto.
The Root (however) is still green; & I wish heartily that it may grow-vp, and bud, & branch, to the flourishing and perpetuity of the Name; though Some have barked At my integrity, making my words Here, a churlish prophecy, of the extirpation of it, and sinall doom. But such snatlers and closebiters of men's honours, I mustproclaime ignorant, or unjust, or both; for, either they understood not what I spoke, or, if they did, were injurious in their application. Hoc tu Roman caueto.
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Schismatici, qui extra Ecclesiam Catholicam, praesentem siniunt vitam, in ignem eunt aeternum. Aug. seu potiùs. Fulgent. de fide ad Petrum Diaconum, cap. 38
Schismatics, qui extra Church Catholicam, praesentem siniunt vitam, in Ignem eunt aeternum. Aug. seu potiùs. Fulgent. de fide ad Peter Diaconum, cap. 38
