The patterne of an inuincible faith A sermon preached at Paules Crosse, the first Sunday after Trinity, being the 2d. of Iune. 1616. By VVilliam VVorship, Doctor of Diuinitie.
THE TEXT. MATH. 15. 22. &c. 22 And behold, a woman of Canaan, came out of the same Coasts, and cryed vnto him, saying, Haue mercy on mee, ô Lord thou Sonne of Dauid, my daughter is miserably vexed with a deuill.
THE TEXT. MATH. 15. 22. etc. 22 And behold, a woman of Canaan, Come out of the same Coasts, and cried unto him, saying, Have mercy on me, o Lord thou Son of David, my daughter is miserably vexed with a Devil.
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And his Disciples came and besought him, saying, send her away, for she cryeth after vs. 24 But he answered, and said, I am not sent, but vnto the lost sheep of the house of Israel.
And his Disciples Come and besought him, saying, send her away, for she Cries After us 24 But he answered, and said, I am not sent, but unto the lost sheep of the house of Israel.
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NOw was the time that the day began to dawne, when the beames of Christs grace 〈 ◊ 〉 short•• to bee shed vpon the Gentiles. The Scribes and Pharises (the Diuines of Iury) through Enuy and Maliciousnesse, discerne not the worth of the Messiah.
NOw was the time that the day began to dawn, when the beams of Christ grace 〈 ◊ 〉 short•• to be shed upon the Gentiles. The Scribes and Pharisees (the Divines of Jury) through Envy and Maliciousness, discern not the worth of the Messiah.
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when in truth hee is a Diamond. For as the Diamond is the chiefe of Gemmes: so Iesus Christ is the chiefe of Men. As the colour of the Diamond is properly of no colour;
when in truth he is a Diamond. For as the Diamond is the chief of Gems: so Iesus christ is the chief of Men. As the colour of the Diamond is properly of no colour;
The Protasis, or Ground worke, is in the 22 verse, and contain•s, A Note of Attention, a Description of a Petitioner, a Description of the Party sued to,
The Protasis, or Ground work, is in the 22 verse, and contain•s, A Note of Attention, a Description of a Petitioner, a Description of the Party sued to,
where, if hee could not get in for the presse, yet he might be let downe with cordes (before the Preacher) as was the man that was sicke of the Palsie, and so receiue comfort.
where, if he could not get in for the press, yet he might be let down with cords (before the Preacher) as was the man that was sick of the Palsy, and so receive Comfort.
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If now we aske what Country woman this Petitioner is, it is answered A Cananite. Can any good thing come out of Nazareth? out of Canaan? Yes, the best Man that euer was, came out of that;
If now we ask what Country woman this Petitioner is, it is answered A Canaanite. Can any good thing come out of Nazareth? out of Canaan? Yes, the best Man that ever was, Come out of that;
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and one of the best women that euer was, comes out of this. Loe heere the wonderfull secrecie of Gods dealing; when Iury failes, Syrophoenicia supplies.
and one of the best women that ever was, comes out of this. Loe Here the wonderful secrecy of God's dealing; when Jury fails, Syro-phoenicia supplies.
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The Catholickes, (whom we tearme so by way of Charientisme, as Davus is cal'd a Good fellow, in the Comedie) are euer vpbraiding vs with an Innouation of Religion; when, in trurh, it is nothing but a Renouation. O, say they, where was your Church, I pray you,
The Catholics, (whom we term so by Way of Charientisme, as Davus is called a Good fellow, in the Comedy) Are ever upbraiding us with an Innovation of Religion; when, in trurh, it is nothing but a Renovation. Oh, say they, where was your Church, I pray you,
because somtimes it ceases to be Visible. Is there no Moone, (saith Austin) at the change, because it is then vndiscernable? Did not GOD reserue seuen thousand to himselfe,
Because sometimes it ceases to be Visible. Is there no Moon, (Says Austin) At the change, Because it is then undiscernible? Did not GOD reserve seuen thousand to himself,
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Haue we none at this day, of our religion thinke they, in Italy? Nay, what if there be some of them in Rome? What if in the Popes Palace? All the Saints salute you, saith Paul, most of all, they that are of Caesars houshold.
Have we none At this day, of our Religion think they, in Italy? Nay, what if there be Some of them in Room? What if in the Popes Palace? All the Saints salute you, Says Paul, most of all, they that Are of Caesars household.
If in the Court of Nero there be Saints, then why not in the Castle of Saint Angell? vnlesse the Pope be more cruell against Christians then that Monster, as, I protest, I thinke he is.
If in the Court of Nero there be Saints, then why not in the Castle of Saint Angel? unless the Pope be more cruel against Christians then that Monster, as, I protest, I think he is.
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as All the Churches of Greece, who renounced Rome for her abhominable Idolatry, in the yeare of our Lord 1230. Also, the Waldenses, who were dispersed ouer all this part of the World.
as All the Churches of Greece, who renounced Room for her abominable Idolatry, in the year of our Lord 1230. Also, the Waldenses, who were dispersed over all this part of the World.
And further, those that followed Iohn Wickliffe, whose number must neds bee great, for that he was supported by Edward the Third, and diuerse of the Nobilitie. To these be added the Churches of Bohemia, who with great vehemencie resisted the Papacie. This poynt hath beene manfully defended by many of the Lords Champions, who haue tempested aloft furiously with their Ordnance, and sent smouldring Bullets, to whistle the newes of Death in the eares of the Enemie: for me, it is sufficient,
And further, those that followed John Wickliffe, whose number must neds be great, for that he was supported by Edward the Third, and diverse of the Nobilt. To these be added the Churches of Bohemia, who with great vehemency resisted the Papacy. This point hath been manfully defended by many of the lords Champions, who have tempested aloft furiously with their Ordnance, and sent smouldering Bullets, to whistle the news of Death in the ears of the Enemy: for me, it is sufficient,
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Now for the Faith of this good Woman, it appeares by her comming to Christ. Christ would haue beene hid, saith S. Marke, but He could not: for hee is a Rose, euen the Rose of Sharon, and wheresoeuer He remaines, He casts abroade a fragrancie that discouers Him. If the Iron once stirre,
Now for the Faith of this good Woman, it appears by her coming to christ. christ would have been hid, Says S. Mark, but He could not: for he is a Rose, even the Rose of Sharon, and wheresoever He remains, He Cast abroad a fragrancy that discovers Him. If the Iron once stir,
since this Woman hies her so to Christ, it is not of Nature, but of Grace, and the cause of her approach, is the Attractiue vertue of Gods Spirit. This Faith is that, which in all the body of this Text, is most comfortably diffuf'd,
since this Woman hies her so to christ, it is not of Nature, but of Grace, and the cause of her approach, is the Attractive virtue of God's Spirit. This Faith is that, which in all the body of this Text, is most comfortably diffufed,
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It is the nature of Faith in distresse to go to Christ: not with Saul, to the Witch of Endor, nor with Ahaziah, to the God of Ekron. Maister, to whom shall wee goe (saith Peter?) Thou hast the words of eternall life.
It is the nature of Faith in distress to go to christ: not with Saul, to the Witch of Endor, nor with Ahaziah, to the God of Ekron. Master, to whom shall we go (Says Peter?) Thou hast the words of Eternal life.
What good thing can our soules desire, but is to be found in Iesus Christ? Would wee haue Saluation? It's in his very Name. The Gifts of the Spirit? They are in his Vnction. Puritie? It's in his Conception. Indulgence? It's in his Natiuitie. Redemption? It's in his Passion. Absolution? It's in his Condemnation. Freedome from the Curse? It's in his Crosse. Satisfaction? It's in his Sacrifice. Purgation? It's in his Bloud. Mortification? It's in his Buriall. Viuification? It's in his Resurrection. Heauen? It's in his Ascension. Then harsh bee the voyce that soundeth not of Christ; bitter be the sweets that relish not of Christ; yea dismall be the day,
What good thing can our Souls desire, but is to be found in Iesus christ? Would we have Salvation? It's in his very Name. The Gifts of the Spirit? They Are in his Unction. Purity? It's in his Conception. Indulgence? It's in his Nativity. Redemption? It's in his Passion. Absolution? It's in his Condemnation. Freedom from the Curse? It's in his Cross. Satisfaction? It's in his Sacrifice. Purgation? It's in his Blood. Mortification? It's in his Burial. Vivification? It's in his Resurrection. Heaven? It's in his Ascension. Then harsh be the voice that soundeth not of christ; bitter be the sweets that relish not of christ; yea dismal be the day,
Besides, Amor ordinem nescit, Loue knowes no order, saith Ierome: and, Excessivus amor rationem non pensat, say the Schoole-men, Excessiue Loue regards not the rule of Reason.
Beside, Amor ordinem nescit, Love knows no order, Says Jerome: and, Excessivus amor rationem non pensat, say the Schoolmen, Excessive Love regards not the Rule of Reason.
This Title Lord, is (as Bernard cals it) Nomen Maiestativum, a Name of Maiesty, and is giuen to the Sonne of GOD by an Excellency, in the New Testament: because He is our Lord, by the Right of Inheritance, by the Right of Redemption, and by the Right of Marriage; and therefore is the Head of the Church, in regard of Order, as being the First-born among his Brethren; In regard of Perfection, both for his sublimitie & fulnes of Grace; and in regard of Vertue, for that a certaine influence is deriued from him to all the members of his Church.
This Title Lord, is (as Bernard calls it) Nome Maiestativum, a Name of Majesty, and is given to the Son of GOD by an Excellency, in the New Testament: Because He is our Lord, by the Right of Inheritance, by the Right of Redemption, and by the Right of Marriage; and Therefore is the Head of the Church, in regard of Order, as being the Firstborn among his Brothers; In regard of Perfection, both for his sublimity & fullness of Grace; and in regard of Virtue, for that a certain influence is derived from him to all the members of his Church.
And Hee is called Lord, not Denominatiuely, but Essentially: to the right conceiuing whereof, is required a stedfast beleefe of his God-head, against those execrable Heretickes, Ebion, Cerinthu•, Berillus, Samosatenus, Marcianus, Photinus, Arius, Seruet, Francis Dauid, & the Anti-trinitariās of this time.
And He is called Lord, not Denominatively, but Essentially: to the right conceiving whereof, is required a steadfast belief of his Godhead, against those execrable Heretics, Ebion, Cerinthu•, Berillus, Samosatene, Marcianus, Photinus, Arius, Servant, Francis David, & the Anti-trinitarians of this time.
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And here obserue, how honourably this woman thinkes of Christ. Shee cals him Lord, the Iewes Beelzebub: Yet she was an Heathea, they Circumcised: Shee an Out-cast, they of Israel: shee nuzled vp in grosse Idolatry, they trayned vp in the Law from their child-hood;
And Here observe, how honourably this woman thinks of christ. She calls him Lord, the Iewes Beelzebub: Yet she was an Heathea, they Circumcised: She an Outcast, they of Israel: she nuzzled up in gross Idolatry, they trained up in the Law from their childhood;
Good Lord, how strong art thou in weaknesse, and how thou choosest the things that are not, to bring to passe the things that are: Etiam sic Domine, etiam sic;
Good Lord, how strong art thou in weakness, and how thou choosest the things that Are not, to bring to pass the things that Are: Etiam sic Domine, etiam sic;
Now where shee salutes Him, by the name of the Sonne of Dauid, it is euident that shee takes him to bee the promised Messiah. For all Iurie rang of this, that The Christ should come of the linage of Dauid.
Now where she salutes Him, by the name of the Son of David, it is evident that she Takes him to be the promised Messiah. For all Jury rang of this, that The christ should come of the lineage of David.
Which shee hearing at an outside, assisted by the Spirit of God, and weighing all circumstances aright, concludes that This is He. Which declares her faith to bee holy and aduised,
Which she hearing At an outside, assisted by the Spirit of God, and weighing all Circumstances aright, concludes that This is He. Which declares her faith to be holy and advised,
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well grounded vpon the promises of God, and not a fleeting, and vapourous imagination. This is that which is written in the very beginning of the Gospell:
well grounded upon the promises of God, and not a fleeting, and vapourous imagination. This is that which is written in the very beginning of the Gospel:
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Then here is a Towell thrust into the throates of Valentine, Marcion, Manichaeus, Apollinaris, and other pestilent Heretickes, who stand vp against the truth of Christs Humanity: And more, there is ministred a sweet Repose for a troubled conscience.
Then Here is a Towel thrust into the throats of Valentine, Marcion, Manichaeus, Apollinaris, and other pestilent Heretics, who stand up against the truth of Christ Humanity: And more, there is ministered a sweet Repose for a troubled conscience.
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Hee hath Giuen, Satan, vnderstand'st thou that? not receiued, not exacted. Hee hath giuen Himselfe; Himselfe, Satan, mark'st thou that? not Siluer, not Gold, not Paschall Lambes, not Angels. For my Sinnes, Satan, mind'st thou that? Not for my Holinesse, not for my Righteousnesse. For My sinnes, Satan, hear'st thou that? as well as for Paules, or for Peters. For though they were a thousand times more Sanctified then I;
He hath Given, Satan, Understandest thou that? not received, not exacted. He hath given Himself; Himself, Satan, markest thou that? not Silver, not Gold, not Paschal Lambs, not Angels. For my Sinnes, Satan, mindest thou that? Not for my Holiness, not for my Righteousness. For My Sins, Satan, Hearst thou that? as well as for Paul's, or for Peter's. For though they were a thousand times more Sanctified then I;
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And the goodnesse they had, came not from themselues, but from GOD, who hath put into my heart a great desire, not of Heauen onley (for so had Balaam) but of Faith and Repentance, which the Reprobate cannot haue.
And the Goodness they had, Come not from themselves, but from GOD, who hath put into my heart a great desire, not of Heaven only (for so had balaam) but of Faith and Repentance, which the Reprobate cannot have.
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Thus if in our Agonies, wee shall latch the blowes of our ghostly Aduersarie, wee may boldly look for that Crowne of Righteousnes, which the Lord hath promised to those that loue his appearing.
Thus if in our Agonies, we shall latch the blows of our ghostly Adversary, we may boldly look for that Crown of Righteousness, which the Lord hath promised to those that love his appearing.
Indefinitely and Determinately. Indefinitely in these words, Haue mercy on me: Where shee sues in forma Pauperis, and pleades for Mercy, not Merit, though she was one of the godliest women in all the world.
Indefinitely and Determinately. Indefinitely in these words, Have mercy on me: Where she sues in forma Pauperis, and pleads for Mercy, not Merit, though she was one of the Godliest women in all the world.
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Yet you know (Beloued) who stand vpon the Merit of Condignity, affirming (and that from their Councell of Trent) that they haue Faculty giuen them perfectly to fulfill the Law.
Yet you know (beloved) who stand upon the Merit of Condignity, affirming (and that from their Council of Trent) that they have Faculty given them perfectly to fulfil the Law.
They talke of Puritans, but if these be not pure pute Sycophants, and the white sonnes of Novatus, the ROMAN Presbyter, who are? To whom notwithstanding (to doe them a fauour) wee will chaine the Anabaptist, after whom shall come the Brownist in a string, who is halfe an Anabaptist as the Tadpole is halfe a Frogge.
They talk of Puritans, but if these be not pure pute sycophants, and the white Sons of Novatian, the ROMAN Presbyter, who Are? To whom notwithstanding (to doe them a favour) we will chain the Anabaptist, After whom shall come the Brownist in a string, who is half an Anabaptist as the Tadpole is half a Frog.
Well, for vs poore Publicanes, wee will not trust to our deserts (which will shelter vs no more then an Arbour in Winter) but to GODS tender compassion. What though my sinnes bee as red as bloud,
Well, for us poor Publicans, we will not trust to our deserts (which will shelter us no more then an Arbour in Winter) but to GOD'S tender compassion. What though my Sins be as read as blood,
For our Sauiour chargeth his Disciples, to Preach Repentance, and Remission of sinnes: So that no Repentance, no Forgiuenesse of sinnes. I know the Gospell is a Booke of Mercie: I know that in the Prophets there are many aspersions of Mercy: I know that Out of the Eater comes Meat,
For our Saviour charges his Disciples, to Preach Repentance, and Remission of Sins: So that no Repentance, no Forgiveness of Sins. I know the Gospel is a Book of Mercy: I know that in the prophets there Are many Aspersions of Mercy: I know that Out of the Eater comes Meat,
and out of the Strong comes Sweetnesse, and that in the Ten Commandements (which bee the Ministration of Death) there is made expresse mention of Mercy, I will haue mercy vpon Thousands;
and out of the Strong comes Sweetness, and that in the Ten commandments (which be the Ministration of Death) there is made express mention of Mercy, I will have mercy upon Thousands;
Yet if euery Leafe, and euery Line, and euery Word in the Bible, were nothing but Mercy, Mercy, it nothing auailes the Presumptuous sinner, that lies rotting in his iniquities.
Yet if every Leaf, and every Line, and every Word in the bible, were nothing but Mercy, Mercy, it nothing avails the Presumptuous sinner, that lies rotting in his iniquities.
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O but he is Mercifull, Gracious, slow to anger, aboundant in goodnesse, and truth, reseruing mercy for thousands, forgiuing iniquity, and transgression, and sinne:
O but he is Merciful, Gracious, slow to anger, abundant in Goodness, and truth, reserving mercy for thousands, forgiving iniquity, and Transgression, and sin:
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And not making the wicked innocent, visiting the iniquity of the Fathers vpon the children, and vpon childrens children, vnto the third and fourth generation.
And not making the wicked innocent, visiting the iniquity of the Father's upon the children, and upon Children's children, unto the third and fourth generation.
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and smete great Kings, and slew mighty Kings, Sihon King of the Amorites, and Og, the King of Bashan. Therefore (Beloued) if wee will haue mercy at the Tribunall Seate of GOD, let vs humble our selues for our manifold and bloudie sinnes.
and smete great Kings, and slew mighty Kings, Sihon King of the amorites, and Og, the King of Bashan. Therefore (beloved) if we will have mercy At the Tribunal Seat of GOD, let us humble our selves for our manifold and bloody Sins.
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Where shee instantly beseeches Christ, euen in the bowels of compassion to behold her Child, her little Child, as Saint Marke hath it, and to dislodge an vncleane,
Where she instantly Beseeches christ, even in the bowels of compassion to behold her Child, her little Child, as Saint Mark hath it, and to dislodge an unclean,
Againe take notice, how it is the nature of loue to Descend, and how the affection of Parents to their Children, is farre more deere then that of Children to their Parents. We reade heere in this,
Again take notice, how it is the nature of love to Descend, and how the affection of Parents to their Children, is Far more deer then that of Children to their Parents. We read Here in this,
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and in sundry other places of the Gospell, how carefully Parents made meanes to Christ, for the chasing away of Deuils, and diseases, from their Children; but where reade yee that the Children did the like for their Parents? In the eighth of this Gospell, there's a sonne intreates our Sauiour that hee may go bury his Father, that he may throw Moulds on him, and make him sure:
and in sundry other places of the Gospel, how carefully Parents made means to christ, for the chasing away of Devils, and diseases, from their Children; but where read ye that the Children did the like for their Parents? In the eighth of this Gospel, there's a son intreats our Saviour that he may go bury his Father, that he may throw Moulds on him, and make him sure:
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or outwardly wrought vpon her child, the chastisement had beene grieuous, but to enter into her with his very substance, is most lamentable to thinke on.
or outwardly wrought upon her child, the chastisement had been grievous, but to enter into her with his very substance, is most lamentable to think on.
when a man thriues in sinne, and when in the midst of his rebellions, hee spreads himselfe against the Sunne, like an Apricock. When the anger of GOD waxed hot against the Israelites, hee threatens that hee will plague them:
when a man thrives in sin, and when in the midst of his rebellions, he spreads himself against the Sun, like an Apricot. When the anger of GOD waxed hight against the Israelites, he threatens that he will plague them:
Certè tunc magis irascitur Deus, cum non irascitur, saith Bernard: Certainely, GOD is then most angry, when hee seemes not angry at all. Misericordiam hanc nolo;
Certè tunc magis irascitur Deus, cum non irascitur, Says Bernard: Certainly, GOD is then most angry, when he seems not angry At all. Misericordiam hanc nolo;
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Etiam peccata Domine: Euen our sins also, ô Lord, saith Austen. Audeo dicere (saith the same Father) superbis esse v•ile, cadere in aliquod apertum, manifestum { que } peccatum.
Etiam Peccata Domine: Even our Sins also, o Lord, Says Austen. Audeo dicere (Says the same Father) superbis esse v•ile, Cadere in aliquod apertum, Manifest { que } peccatum.
I dare bee bold to speake it, that it is good that proud men do fall into some grosse and open sinne, that so Shame may driue them to remorse. This Doctrine is true;
I Dare be bold to speak it, that it is good that proud men do fallen into Some gross and open sin, that so Shame may driven them to remorse. This Doctrine is true;
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One wold haue thought that this woman, who was not long before cōuerted to Christ, wold haue laid the blame on her Religion, and thought hardly of GOD,
One would have Thought that this woman, who was not long before converted to christ, would have laid the blame on her Religion, and Thought hardly of GOD,
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thus to single her out for a spectacle of misery, and scarse to shake his rod at her fellow Gentiles; but see how this correction brings her neerer to GOD,
thus to single her out for a spectacle of misery, and scarce to shake his rod At her fellow Gentiles; but see how this correction brings her nearer to GOD,
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and torments it piteously, as here, and in the ninth of Saint Marke. Shall I in one word set out the vilenesse of it? It is a Deuill. And why not worse? For what makes the Deuill a Deuill, but Sinne? Take that away, and hee's a good creature.
and torments it piteously, as Here, and in the ninth of Saint Mark. Shall I in one word Set out the vileness of it? It is a devil. And why not Worse? For what makes the devil a devil, but Sin? Take that away, and he's a good creature.
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Our Father Adam eates the forbidden fruit; we would thinke it but one sinne; but what sayes Austine? Superbia est illic, & Sacrilegiū, & Homicidiū, & Fornicatio Spiritualis, & Furtū, & Auaritia:
Our Father Adam eats the forbidden fruit; we would think it but one sin; but what Says Augustine? Superbia est illic, & Sacrilegiū, & Homicidiū, & Fornication Spiritualis, & Furtū, & Auaritia:
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The EPITASIS followes, wherein we are to weigh the sundry Repulses, and Discouragements to weigh the sundry Repulses, and Discouragements of this good Woman, together with the constant prosecution of her cause, as they lye in order.
The EPITASIS follows, wherein we Are to weigh the sundry Repulses, and Discouragements to weigh the sundry Repulses, and Discouragements of this good Woman, together with the constant prosecution of her cause, as they lie in order.
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the other, by the secret whisperings of his Spirit. Hee mindes her well enough, but Hee makes as though Hee heard not, that the precious graces lock't vp in the Cabinet of her heart, might bee brought forth to light.
the other, by the secret whisperings of his Spirit. He minds her well enough, but He makes as though He herd not, that the precious graces locked up in the Cabinet of her heart, might be brought forth to Light.
What then? Is the Lords hand shortned that it cannot saue? Or his eare heauy, that it cannot heare? No, But our Iniquities do separate betweene vs and our GOD,
What then? Is the lords hand shortened that it cannot save? Or his ear heavy, that it cannot hear? No, But our Iniquities do separate between us and our GOD,
Sometimes we aske we know not what, with the sonnes of Zebedee. Sometimes we aske with doubting, and wauering. Sometimes wee aske amisse, that wee might consume it on our lusts.
Sometime we ask we know not what, with the Sons of Zebedee. Sometime we ask with doubting, and wavering. Sometime we ask amiss, that we might consume it on our Lustiest.
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when thou hearest not thy selfe? Thou wakest with thine eyes, and sleepest with thine Heart: where a Christian should wake with his Heart, when he sleepeth with his Eyes. But let vs step on to the second Discouragement.
when thou Hearst not thy self? Thou wakest with thine eyes, and Sleepest with thine Heart: where a Christian should wake with his Heart, when he Sleepeth with his Eyes. But let us step on to the second Discouragement.
Then came to Him his Disciples, and besought him saying, send her away, for shee cryeth after vs. Where the Disciples do not entreate Him to pittie her,
Then Come to Him his Disciples, and besought him saying, send her away, for she Cries After us Where the Disciples do not entreat Him to pity her,
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But that which I chiefly fasten vpon, from the Disciples indifferency, is the boundlesse, and bottomelesse mercy of GOD, which compared with Mans, is as the Ocean to a Drop. Which made Dauid in the wonderfull strait of Three plagues propounded, to choose to fall into the hand of the Lord, & not into the hand of Man. These Disciples were the friends,
But that which I chiefly fasten upon, from the Disciples indifferency, is the boundless, and bottomless mercy of GOD, which compared with men, is as the Ocean to a Drop. Which made David in the wonderful strait of Three plagues propounded, to choose to fallen into the hand of the Lord, & not into the hand of Man. These Disciples were the Friends,
and heauenly Functions: Mathew to bee an Euangelist, Peter an Apostle, Saint Iohn an Euangelist, an Apostle, and a Prophet: an Euangelist in his Gospell, an Apostle in his Epistles, a Prophet in his Reuelation. Then who should be good,
and heavenly Functions: Matthew to be an Evangelist, Peter an Apostle, Saint John an Evangelist, an Apostle, and a Prophet: an Evangelist in his Gospel, an Apostle in his Epistles, a Prophet in his Revelation. Then who should be good,
if they were euill? who tender-hearted, if they were vnmercifull? Yet such small compassion harbour'd they in their bosomes, that (so she would leaue her clamouring) whether shee sped or no, they car'd not greatly.
if they were evil? who tender-hearted, if they were unmerciful? Yet such small compassion Harboured they in their bosoms, that (so she would leave her clamouring) whither she sped or no, they cared not greatly.
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Which makes me wonder, that the Romanists should bee so chub-headed, as to proue from hence the Invocation of dead Saints. For first, this Woman desires none of them to speake for her.
Which makes me wonder, that the Romanists should be so chub-headed, as to prove from hence the Invocation of dead Saints. For First, this Woman Desires none of them to speak for her.
Me thinks they should be ashamed, thus foully to wrest this Example; but who would looke for water from a Pumice-stone, or vertues blush in an Italianated cheeke?
Me thinks they should be ashamed, thus foully to wrest this Exampl; but who would look for water from a Pumice-stone, or Virtues blush in an Italianated cheek?
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for learning? Are these the best Schollers of their Seuen-headed Parnassus? Come, come, the Iesuits, (the Popes Roaring Boyes) know well enough we haue got the start of them,
for learning? are these the best Scholars of their Seven-headed Parnassus? Come, come, the Iesuits, (the Popes Roaring Boys) know well enough we have god the start of them,
But when wee come to the battell, they tell vs from Cardinall Bellarmine, that Scripture is not a Rule, but a Commonitorie: That it is not sufficient; That it is not necessarie.
But when we come to the battle, they tell us from Cardinal Bellarmine, that Scripture is not a Rule, but a Commonitory: That it is not sufficient; That it is not necessary.
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Come to Councels, we are willing to be iudg'd by the most sacred Councell of Ierusalem, and (in all poynts of Faith) by the Ancient Generall Councels of Nice, Constantinople, Ephesus, Chalcedonia.
Come to Counsels, we Are willing to be judged by the most sacred Council of Ierusalem, and (in all points of Faith) by the Ancient General Counsels of Nicaenae, Constantinople, Ephesus, Chalcedon.
They make shew of no great dislike, but at last they bring vs to the Councell held at Rome, vnder Iohn the Three and twentith, where the Owle sate President on the Beame: or to the Councell of Constance, where they burnt the Diuell in Iohn Husses Mitre: or to their deare deare Councell of Trent; where the Pope (against all conscience) was both Partie, and Iudge.
They make show of no great dislike, but At last they bring us to the Council held At Room, under John the Three and Twentieth, where the Owl sat President on the Beam: or to the Council of Constance, where they burned the devil in John Husses Mitre: or to their deer deer Council of Trent; where the Pope (against all conscience) was both Party, and Judge.
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as were neuer yet, in Rerum Natura. Thus haue I (Beloued) vpon occasion of this simple proofe, (like to which for all the world, bee the rest of their Arguments) giuen you a sight of the flourishes of the Catholickes, (or rather Catholicons) which if it haue beene a Digression, I hope it hath beene no Transgression.
as were never yet, in Rerum Nature. Thus have I (beloved) upon occasion of this simple proof, (like to which for all the world, be the rest of their Arguments) given you a sighed of the flourishes of the Catholics, (or rather Catholicons) which if it have been a Digression, I hope it hath been no Transgression.
What? Hee in whom all health was promised, who offred himselfe to all others, healing all diseases, and calling all that were weary to Him, to take exception against her alone,
What? He in whom all health was promised, who offered himself to all Others, healing all diseases, and calling all that were weary to Him, to take exception against her alone,
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and to giue such a smart, and discourteous answer, as might put her beside all hope of comfort? But this was done, that GODS glory might bee more illustrated,
and to give such a smart, and discourteous answer, as might put her beside all hope of Comfort? But this was done, that GOD'S glory might be more illustrated,
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Now where Christ affirmes, that He is sent to the lost Sheepe, it is manifest that he is a Shepheard, and that Shepheard too, of whom the Lord speaketh,
Now where christ affirms, that He is sent to the lost Sheep, it is manifest that he is a Shepherd, and that Shepherd too, of whom the Lord speaks,
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euen his seruant Dauid,1. Pet. 5. 4. Heb. 13. 20. Hee shall feed them, and He shall be their Shephard. The same is he that is called The chiefe Shepheard, and the Great Shepheard of the sheepe, to whom all other are but Vnder-shepheards, subiect to his power,
even his servant Dauid,1. Pet. 5. 4. Hebrew 13. 20. He shall feed them, and He shall be their Shepherd. The same is he that is called The chief Shepherd, and the Great Shepherd of the sheep, to whom all other Are but Under-shepherds, Subject to his power,
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His knowledge is Operatiue; for Hee prouides good pasture for his sheep, layes them in a good sold, seekes that which was lost, brings againe that which was driuen away, bindes vp the broken, strengthens the weake.
His knowledge is Operative; for He provides good pasture for his sheep, lays them in a good sold, seeks that which was lost, brings again that which was driven away, binds up the broken, strengthens the weak.
vnlesse thou loue Christ exceeding deerly, euen better then thy Goods, then thy Kinsfolkes, then thy selfe, I would neuer wish thee to take vpon thee the Cure of Soules.
unless thou love christ exceeding dearly, even better then thy Goods, then thy Kinsfolks, then thy self, I would never wish thee to take upon thee the Cure of Souls.
Are you old, & wold you take leaue of the Pulpit? O what pitie were it, that those graue Fathers, whose Piety, Learning, Sanctimony, Age, hath wonn them so great authority, should exhort the People no more. For as Grapes are not ripe in the Spring, nor in Summer, but in Autumne, a little before Winter: So the fruits of Learning come not to perfection, till old Age (the Virger of Death) step in.
are you old, & would you take leave of the Pulpit? Oh what pity were it, that those graven Father's, whose Piety, Learning, Sanctimony, Age, hath won them so great Authority, should exhort the People no more. For as Grapes Are not ripe in the Spring, nor in Summer, but in Autumn, a little before Winter: So the fruits of Learning come not to perfection, till old Age (the Virger of Death) step in.
And for those that are affraid to hazard themselues in defence of their Flocke, let them remember that hee is an Hireling, that seeth the Woolfe comming, and fleeth.
And for those that Are afraid to hazard themselves in defence of their Flock, let them Remember that he is an Hireling, that sees the Wolf coming, and fleeth.
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The Wolues of Rome (sent out from their Lycaon) come leering ouer into the Land, to leap at the throat of that Princely Sheep, who is worth Ten thousand of vs;
The Wolves of Room (sent out from their Lycaon) come leering over into the Land, to leap At the throat of that Princely Sheep, who is worth Ten thousand of us;
For the truth is, there is such an Antipathie betweene a Protestant, and a Papist, as there is betweene the two Bird• in Plutarch, the Siskin, and the Muskin, which will fight earnestly aliue,
For the truth is, there is such an Antipathy between a Protestant, and a Papist, as there is between the two Bird• in Plutarch, the Siskin, and the Musk, which will fight earnestly alive,
It's in perill of the Woolfe, in perill of the Lyon, in perill of the Thiefe, in perill of the Bryer, in perill of the Heate, in perill of the Storme, in perill of the Grasse, and Water it liues by.
It's in peril of the Wolf, in peril of the lion, in peril of the Thief, in peril of the Bryer, in peril of the Heat, in peril of the Storm, in peril of the Grass, and Water it lives by.
and neere for the Golden Fleece; for the Marchant knowes, it is a Colchis. But that which makes it thrice more famous, is the goodly Flocke of Sheep, that Christ hath in it:
and near for the Golden Fleece; for the Merchant knows, it is a Colchis. But that which makes it thrice more famous, is the goodly Flock of Sheep, that christ hath in it:
Howsoeuer the fowle-mouth'd Separatists cals vs Goats, and Swine, and denie vs to bee Sheep. What though all of vs carry not a fine Staple on our backes, that will open and shut like a pare of Bellowes, are we not therefore Sheep? What though some of vs bee Rough-coated, some Water-wool'd, some Totterd, some Tackt, some Lame, some Flye-gal'd, some Clouted, some Swine-chapt, are we not therefore Sheep? VVhat if we be stray'd away,
Howsoever the Foulmouthed Separatists calls us Goats, and Swine, and deny us to be Sheep. What though all of us carry not a fine Staple on our backs, that will open and shut like a pare of Bellows, Are we not Therefore Sheep? What though Some of us be Rough-coated, Some Water-wooled, Some Tottered, Some Tacked, Some Lame, Some Flye-galed, Some Clouted, Some Swine-chapt, Are we not Therefore Sheep? What if we be strayed away,
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and it is well that we are Lost, for the Son of Man came to saue that which was Lost. Then let euery one of vs pray with the Prophet Dauid, I am gone astray,
and it is well that we Are Lost, for the Son of Man Come to save that which was Lost. Then let every one of us pray with the Prophet David, I am gone astray,
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Her Faith is discouered, in that she continues inuoking the name of Christ, and will not out, though Hee had declared new before, that Hee could not with warrant from his Calling, helpe her;
Her Faith is discovered, in that she continues invoking the name of christ, and will not out, though He had declared new before, that He could not with warrant from his Calling, help her;
O Prayer (the most excellent fruit of Faith) how powerfull art thou with GOD? At Fiue sundry Petitions, Gen. 18. Abraham brought the Lord from Fiftie to Ten; as long as hee prayed, hee was answered:
O Prayer (the most excellent fruit of Faith) how powerful art thou with GOD? At Fiue sundry Petitions, Gen. 18. Abraham brought the Lord from Fiftie to Ten; as long as he prayed, he was answered:
But what talke I of Loretto? I would our Ladies (some of them) heere at home, were not so cunning in their Ladies Psalter. O Lady rebuke mee not in thine anger,
But what talk I of Loretto? I would our Ladies (Some of them) Here At home, were not so cunning in their Ladies Psalter. Oh Lady rebuke me not in thine anger,
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VVhose heart doth not quake, whose haire doth not stand vpright, to thinke that the glorious and fearefull Name of IEHOVAH, should bee spunged out of the Booke of Psalmes, and the title of Lady put in, contrary to the expresse charge of GOD,
Whose heart does not quake, whose hair does not stand upright, to think that the glorious and fearful Name of JEHOVAH, should be sponged out of the Book of Psalms, and the title of Lady put in, contrary to the express charge of GOD,
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the Scripture euery where condemning it, as cleerely, as if it were written with the brightest Sunne-beame on a wall of Glasse, as Lactantius speaketh.
the Scripture every where condemning it, as clearly, as if it were written with the Brightest Sunbeam on a wall of Glass, as Lactantius speaks.
And I could neuer bee quieted in my mind, when I saw them thus obstinate, till GODS Prouidence directed mee to the hundred and fifteene Psalme, the eight verse, where I found it thus written:
And I could never be quieted in my mind, when I saw them thus obstinate, till GOD'S Providence directed me to the hundred and fifteene Psalm, the eight verse, where I found it thus written:
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as if by her gesture she confest her selfe to be a miserable sinner, and had no refuge but in Humility. A vertue, that like the Violet, is poore in shew, growes low by the ground,
as if by her gesture she confessed her self to be a miserable sinner, and had no refuge but in Humility. A virtue, that like the Violet, is poor in show, grows low by the ground,
therefore Salomon a King, prayes vpon his knees (for these high Humilities are very acceptable to GOD.) Beloued; let vs detest Pride, as a most pernitious euill.
Therefore Solomon a King, prays upon his knees (for these high Humilities Are very acceptable to GOD.) beloved; let us detest Pride, as a most pernicious evil.
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But aboue all things, let vs not bee proud in Prayer, with the Pharisee. VVhen the Sunne shines through the Casement on the Wall, Shall the Wall stand vp,
But above all things, let us not be proud in Prayer, with the Pharisee. When the Sun shines through the Casement on the Wall, Shall the Wall stand up,
and say, It is I that send forth these beames, saith Bernard? Bern. Exod. 28. 36. Holinesse to the Lord, but Man can chalenge nothing as his Owne, but Sinne, and Frailty. But let vs passe on to the last Repulse.
and say, It is I that send forth these beams, Says Bernard? Bern. Exod 28. 36. Holiness to the Lord, but Man can challenge nothing as his Own, but Sin, and Frailty. But let us pass on to the last Repulse.
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Truth it is that the very Infidels find him by his Prouidence to be a Father; but Adoption, and other spirituall benediction is to be conferred peculiarly on the Israelites. Now verily it were an vnseemely deed, to take the priuiledges of children,
Truth it is that the very Infidels find him by his Providence to be a Father; but Adoption, and other spiritual benediction is to be conferred peculiarly on the Israelites. Now verily it were an unseemly deed, to take the privileges of children,
See heere (Beloued) what we Gentiles were before we knew Christ. Let it not offend your eares, wee were no better then Curre-dogges, and so are all at this day, that liue,
See Here (beloved) what we Gentiles were before we knew christ. Let it not offend your ears, we were no better then Curre-dogges, and so Are all At this day, that live,
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The first are those Pricke-ear'd Curres of Rome, that Barke at the Moone, Nay at Him that made the Moone; to whom if you offer the Gospel, they will turne againe, and all to rent you.
The First Are those Pricke-eared Curs of Room, that Bark At the Moon, Nay At Him that made the Moon; to whom if you offer the Gospel, they will turn again, and all to rend you.
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Another Dogge (who is like to leape short of the Kingdome of Heauen) is the outragious Swearer, who vpon euery small occasion, leapes at the throat of GODS most sacred Maiesty,
another Dog (who is like to leap short of the Kingdom of Heaven) is the outrageous Swearer, who upon every small occasion, leaps At the throat of GOD'S most sacred Majesty,
Ah, noble Prince HENRY (whose very name still makes my heart to bleede afresh) wee may thanke our Court-oathes, as one chiefe cause of thine vntimely death.
Ah, noble Prince HENRY (whose very name still makes my heart to bleed afresh) we may thank our Court-oathes, as one chief cause of thine untimely death.
But that God, that in wrath thinketh vpon mercy, hath from thy ashes rais'd vp another Phoenix. Deut. 33. 16. The good will of Him that dwelt in the Bush, come vpon his head,
But that God, that in wrath Thinketh upon mercy, hath from thy Ashes raised up Another Phoenix. Deuteronomy 33. 16. The good will of Him that dwelled in the Bush, come upon his head,
What? NONLATINALPHABET, a keeper of the house, and not giue warning of the Theefe? This Dogge is the vnconscionable Minister, that opens not his mouth for the safegard of his people;
What?, a keeper of the house, and not give warning of the Thief? This Dog is the unconscionable Minister, that Opens not his Mouth for the safeguard of his people;
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who knowes not the very first words of the Accidence; for were he but acquainted with IN SPEECH, it were iniustice to charge him with dumbnesse. A very vnprofitable member.
who knows not the very First words of the Accidence; for were he but acquainted with IN SPEECH, it were injustice to charge him with dumbness. A very unprofitable member.
She followes and cries, and cries and followes, but what? The Solicited is silent, the Disciples grumble, she is not of the Fold, she is a Dogge. Who is a Dogge? A deuout and sanctified Woman. And who calls her Dogge? Christ; the Sanctuary of Soules. It's nothing to swim in a warme bath;
She follows and cries, and cries and follows, but what? The Solicited is silent, the Disciples grumble, she is not of the Fold, she is a Dog. Who is a Dog? A devout and sanctified Woman. And who calls her Dog? christ; the Sanctuary of Souls. It's nothing to swim in a warm bath;
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when we haue done all we can, we are but vnprofitable seruants; yet he passeth by all our infirmities, and rewardeth all our good; rewardeth? yea, and applaudeth.
when we have done all we can, we Are but unprofitable Servants; yet he passes by all our infirmities, and Rewardeth all our good; Rewardeth? yea, and applaudeth.
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or the Strength, or Effects; among which the last is most plaine for this purpose: for it shewes that by this Faith, she might obtaine whatsoeuer shee would;
or the Strength, or Effects; among which the last is most plain for this purpose: for it shows that by this Faith, she might obtain whatsoever she would;
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This Doctrine (as Staupitius well noteth) must needs be sound, and the Religion that maintaines it, Pure, and vndefiled: for it exalts GODS glory aboue the Heauens,
This Doctrine (as Staupitius well notes) must needs be found, and the Religion that maintains it, Pure, and undefiled: for it exalts GOD'S glory above the Heavens,
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Therefore is Abel commended for his Faith, Enoch for his Faith, Noah for his Faith, Abraham, Isaac, and Iacob for their Faith, Moses (the Law giuer) for his Faith; Rahab, Gedeon, Barac, Sampson, Iephta, Dauid, Samuel for their Faith; all for their Faith, and all in one Chapter.
Therefore is Abel commended for his Faith, Enoch for his Faith, Noah for his Faith, Abraham, Isaac, and Iacob for their Faith, Moses (the Law giver) for his Faith; Rahab, Gideon, Barak, Sampson, Jephtha, David, Samuel for their Faith; all for their Faith, and all in one Chapter.
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nor can concurre with the Merit of Christ. And this is the very Argument of that excellent Epistle to the Galatians, (which S. Paul writ with his owne hand) and for which he withstood Peter to his face.
nor can concur with the Merit of christ. And this is the very Argument of that excellent Epistle to the Galatians, (which S. Paul writ with his own hand) and for which he withstood Peter to his face.
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In regard of the vncertainty of a Mans owne righteousnesse, and for feare of vaine-glory, it is the safest way to repose our whole confidence in the ONELY mercy, and goodnesse of GOD.
In regard of the uncertainty of a men own righteousness, and for Fear of vainglory, it is the Safest Way to repose our Whole confidence in the ONLY mercy, and Goodness of GOD.
Now where we are charg'd, that the beating vpon the poynt of Faith, hath banished Goodworkes; we auouch it to be the speciall way both to breed and cherish them.
Now where we Are charged, that the beating upon the point of Faith, hath banished Goodworks; we avouch it to be the special Way both to breed and cherish them.
In this present Text is a Cluster of Good-workes, farre more pleasant to behold, then that of Grapes, which the two Spies brought on their shoulders, on a barre from the Land of Canaan. Here is finding of Christ, following of Christ, crying cleare-out after Christ: here is Loue, here is Zeale, here is Patience, here is Prayer, here is Humilitie, here is Modesty, here is Sincerity, here is Perseuerance, and other sparkes of Grace, that lie hidden, vnder the ashes, which if you stirre, will flye aloft, & crackle about your eares.
In this present Text is a Cluster of Good works, Far more pleasant to behold, then that of Grapes, which the two Spies brought on their shoulders, on a bar from the Land of Canaan. Here is finding of christ, following of christ, crying cleare-out After christ: Here is Love, Here is Zeal, Here is Patience, Here is Prayer, Here is Humility, Here is Modesty, Here is Sincerity, Here is Perseverance, and other sparks of Grace, that lie hidden, under the Ashes, which if you stir, will fly aloft, & crackle about your ears.
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What is the cause of all these Good deeds? Faith. For, can the Fruit be good, till the Tree be good? Can the Tree bee good, till the Sap bee good? Is not Man a Tree with the root vpward? Is it not Reason that makes a Man, Faith that makes a Christian? Is not this Paules method in all his Epistles? Spends he not Eleuen Chapters in that to the Romans, in laying the foundation of Faith, before he build on it with exhortatiō to good life, which he performs but in fiue chapters? Ile tel thee, proud man, thou that swellest now in the confidence of thy works;
What is the cause of all these Good Deeds? Faith. For, can the Fruit be good, till the Tree be good? Can the Tree be good, till the Sap be good? Is not Man a Tree with the root upward? Is it not Reason that makes a Man, Faith that makes a Christian? Is not this Paul's method in all his Epistles? Spends he not Eleuen Chapters in that to the Roman, in laying the Foundation of Faith, before he built on it with exhortation to good life, which he performs but in fiue Chapters? I'll tell thee, proud man, thou that swellest now in the confidence of thy works;
For, being iustified by Faith, wee haue peace with God; the Accent is vpon Faith, vpon Christ, without which, without whom alone, we shall neuer haue peace of conscience: but when it is Morning, we shal wish it were Euening; and when it is Euening, we shal wish it were Morning; when we are in the Countrey, we shall long to be in the Citie; and when we are in the Citie, we shall long to be in the Countrey: changing the Place, but not changing the Paine; because the forked arrow of GODS Vengeance stickes fast in our side.
For, being justified by Faith, we have peace with God; the Accent is upon Faith, upon christ, without which, without whom alone, we shall never have peace of conscience: but when it is Morning, we shall wish it were Evening; and when it is Evening, we shall wish it were Morning; when we Are in the Country, we shall long to be in the city; and when we Are in the city, we shall long to be in the Country: changing the Place, but not changing the Pain; Because the forked arrow of GOD'S Vengeance sticks fast in our side.
This Orient Pearle, this Womans Faith, is further magnified by the Greatnesse. The Dictator of Philosophers said well, NONLATINALPHABET, Fairenesse consists in Greatnesse. For a little house (though curious in the Frame) may bee counted Pretty, neuer Sumptuous. Now this Greatnesse of Faith, implies Degrees: For some are strong,
This Orient Pearl, this Woman's Faith, is further magnified by the Greatness. The Dictator of Philosophers said well,, Fairness consists in Greatness. For a little house (though curious in the Frame) may be counted Pretty, never Sumptuous. Now this Greatness of Faith, Implies Degrees: For Some Are strong,
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Others weake, as the Apostles before CHRISTS Resurrection. So then wee must imitate the good man in Saint Marke, who cryed with teares, Lord I beleeue, helpe my vnbeleefe.
Others weak, as the Apostles before CHRIST Resurrection. So then we must imitate the good man in Saint Mark, who cried with tears, Lord I believe, help my unbelief.
This of the Commendation of the Womans Faith: now followes the Cheerefull Grant of Her Desire; Be it vnto thee, euen as thou wilt. Do but aske and haue;
This of the Commendation of the Woman's Faith: now follows the Cheerful Grant of Her Desire; Be it unto thee, even as thou wilt. Do but ask and have;
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and obtaine what you aske, let me this once be Yee All Representatiuely, and in your stead beg for You and Mee, some precious thing that's worth the crauing.
and obtain what you ask, let me this once be Ye All Representatively, and in your stead beg for You and Me, Some precious thing that's worth the craving.
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and skip, like fish in the Riuer Iordan, and presently to fall into the Dead Sea? It shall not be Honor, for that is a thing without vs, not in our owne possession.
and skip, like Fish in the River Iordan, and presently to fallen into the Dead Sea? It shall not be Honour, for that is a thing without us, not in our own possession.
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an old Man, as were the Proselytes, but the Eighth Day, according to the prescript of the Law; That I was not of an ordinary Tribe, but of BENIAMIN, whence sprang the first King, and which claue to IVDAH, when the Ten Tribes fell away:
an old Man, as were the Proselytes, but the Eighth Day, according to the prescript of the Law; That I was not of an ordinary Tribe, but of BENJAMIN, whence sprang the First King, and which clave to JUDAH, when the Ten Tribes fell away:
but a Pharisee, the most famous of Sects, for the opinion of Sanctimony and Learning; That I was not Cold, or Luke-warme, in my Profession, but Walloping, and Running ouer with heate of Zeale, euen to the persecution of the Church: That I was not of a spotted or indifferent Carriage,
but a Pharisee, the most famous of Sects, for the opinion of Sanctimony and Learning; That I was not Cold, or Lukewarm, in my Profession, but Walloping, and Running over with heat of Zeal, even to the persecution of the Church: That I was not of a spotted or indifferent Carriage,
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Yea Paul, you Haue, but DOE you Now? Is not your mind altered? Yea doubtlesse (I know what I say) I DOE count All things losse, and more then that, I Haue suffered the losse of All things, and haue throwne them Ouer board, as Wares into the Sea, to lighten my selfe of Them. Yea,
Yea Paul, you Have, but do you Now? Is not your mind altered? Yea doubtless (I know what I say) I do count All things loss, and more then that, I Have suffered the loss of All things, and have thrown them Over board, as Wares into the Sea, to lighten my self of Them. Yea,
Who is this that comes from Edom, with Red Garments from Bozrah? O how Rich is Hee, for Hee is Shaddai, NONLATINALPHABET, All-Sufficient, though being Rich Hee became Poore for vs. O how comfortable is Hee, for Hee is not a Blasingstaree, nor a Night-Starre, but the Morning Starre, and that not clouded, but bright, and resplendent.
Who is this that comes from Edom, with Read Garments from Bozrah? Oh how Rich is He, for He is Shaddai,, All-sufficient, though being Rich He became Poor for us Oh how comfortable is He, for He is not a Blasingstaree, nor a Night-Starre, but the Morning Star, and that not clouded, but bright, and resplendent.
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Let me borrow the words of Ignatius; Come Fire, come Gibber, come tearing with wilde Beasts, come crashing of my Bones in peeces, come drawing my foure Quarters asunder, come grinding my whole Body to powder;
Let me borrow the words of Ignatius; Come Fire, come Gibber, come tearing with wild Beasts, come crashing of my Bones in Pieces, come drawing my foure Quarters asunder, come grinding my Whole Body to powder;
