A quaternion of sermons preached in Ireland in the summer season: 1624. By George Andrevve Master of Arts, and deane of Limmericke. The severall titles, texts, time and place are set downe in the next page
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5. And said unto them, heare yee me yee Levites, sanctifie now your selves, and sanctifie the house of the Lord God of your fathers and carrie forth the filth out of the sanctuarie.
5. And said unto them, hear ye me ye Levites, sanctify now your selves, and sanctify the house of the Lord God of your Father's and carry forth the filth out of the sanctuary.
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I have begun already to speake unto you out of this Text, which I then stiled NONLATINALPHABET or the Temple-purger: since which time our Temples were threatned to have been defiled by our Adversaries,
I have begun already to speak unto you out of this Text, which I then styled or the Temple-purger: since which time our Temples were threatened to have been defiled by our Adversaries,
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Hezekiah the King: where I observed, That the care of Gods Temple & worke of reformation, is worthy of a King, nay necessarie for a King: as I then proved by five arguments, viz. The rule of Scripture. The consent of the Fathers. The example of godly Princes. The confession of our Adversaries. The practise of our owne. The use whereof was threefold: viz.
Hezekiah the King: where I observed, That the care of God's Temple & work of Reformation, is worthy of a King, nay necessary for a King: as I then proved by five Arguments, viz. The Rule of Scripture. The consent of the Father's. The Exampl of godly Princes. The Confessi of our Adversaries. The practice of our own. The use whereof was threefold: viz.
and that in due time he would be pleased to send a David into Spaine, a Iehosaphat into France, a Iosias into Italy, a Constantine into Germanie, that (with our Hezekiah of great Britaine they may pull away the vizard from the Church of Rome, hate the whore and leave her desolate.
and that in due time he would be pleased to send a David into Spain, a Jehoshaphat into France, a Iosias into Italy, a Constantine into Germany, that (with our Hezekiah of great Britain they may pull away the vizard from the Church of Room, hate the whore and leave her desolate.
2 For them that are Ruled: that there may be among us no evening repenters, but that this yeare, this moneth, this day, this houre, may be the yeare, moneth, day, houre,
2 For them that Are Ruled: that there may be among us no evening repenters, but that this year, this Monn, this day, this hour, may be the year, Monn, day, hour,
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and accepted by him, especially if withall wee adorne and maintaine the spirituall Temples of the holy Ghost, viz. The Saints of God: And hitherto we came the last time.
and accepted by him, especially if withal we adorn and maintain the spiritual Temples of the holy Ghost, viz. The Saints of God: And hitherto we Come the last time.
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Let us now proceede to the second and last generall part of the Text: viz. What course Hezekiah tooke for the guides and principall officers of the house of God.
Let us now proceed to the second and last general part of the Text: viz. What course Hezekiah took for the guides and principal Officers of the house of God.
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First hee repayred the place, then he brought in the persons: imitating herein the Creator, who first made the Ayre for man to breath in, the Water to refresh him, the Earth to beare him,
First he repaired the place, then he brought in the Persons: imitating herein the Creator, who First made the Air for man to breath in, the Water to refresh him, the Earth to bear him,
then he sent Him: This was very good in God, not onely for the matter, but also for the maner; for there was apta proportio & nexus (saith Mercerus ) and it was good and orderly in Hezekiah, first to provide the place, then the persons: First the place, here was Policie: yet not the place alone but persons also, here was Religion. Oh that in this and in all other actions, wee would joyne Policie and Religion together, that they may kisse each other, and be like the two Cherubins which looke one to another, and both towards the Mercie-seat!
then he sent Him: This was very good in God, not only for the matter, but also for the manner; for there was Apt proportio & nexus (Says Mercerus) and it was good and orderly in Hezekiah, First to provide the place, then the Persons: First the place, Here was Policy: yet not the place alone but Persons also, Here was Religion. O that in this and in all other actions, we would join Policy and Religion together, that they may kiss each other, and be like the two Cherubim which look one to Another, and both towards the Mercy-seat!
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when they have prepared the place, to prepare the persons: Provide them, provide for them: that with greater courage the Bels of Aaron may sound in the Temple of God.
when they have prepared the place, to prepare the Persons: Provide them, provide for them: that with greater courage the Bells of Aaron may found in the Temple of God.
witnesse Moses in the 4. and 14. Chapters of Genesis: Put the Priest-hood was extraordinarie, and used promiscuously by the first borne of sundrie Families:
witness Moses in the 4. and 14. Chapters of Genesis: Put the Priesthood was extraordinary, and used promiscuously by the First born of sundry Families:
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Then was the Priest-hood restrained to the tribe of Levi, and setled in Aaron and his posteritie, who were consecrated Priests unto the Lord. But because the Priests were too few for the service of the Tabernacle, therefore the Lord added all the tribe of Levi, and gave them to the Priests to serve them. Of both these, Priests and Levites doth the Text speake:
Then was the Priesthood restrained to the tribe of Levi, and settled in Aaron and his posterity, who were consecrated Priests unto the Lord. But Because the Priests were too few for the service of the Tabernacle, Therefore the Lord added all the tribe of Levi, and gave them to the Priests to serve them. Of both these, Priests and Levites does the Text speak:
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The Priests as chiefe, the Levites as inferior, The Priests for governement and ministration, The Levites for portation, custody, Gnavodath Gnavodah, the service of the service in the Congregation.
The Priests as chief, the Levites as inferior, The Priests for government and ministration, The Levites for portation, custody, Gnavodath Gnavodah, the service of the service in the Congregation.
In civill policie, there is supreme and subordinate: & difference is not unfitting in the Ecclesiasticall Policie: For God is not the Author of confusion but of peace.
In civil policy, there is supreme and subordinate: & difference is not unfitting in the Ecclesiastical Policy: For God is not the Author of confusion but of peace.
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2 Aaron though he be the head of the Priests, and NONLATINALPHABET, yet he must not NONLATINALPHABET, that is to say, domineer over the Priests, Levites, & the rest of Gods inheritance.
2 Aaron though he be the head of the Priests, and, yet he must not, that is to say, domineer over the Priests, Levites, & the rest of God's inheritance.
Their manner of consecration, puritie of their garments, sounding of their bels, shining of their breast-plate with Vrim and Thummim, are described in the 28. and 29. Chapters of Exodus.
Their manner of consecration, purity of their garments, sounding of their Bells, shining of their breastplate with Urim and Thummim, Are described in the 28. and 29. Chapters of Exodus.
for the Priest by an Anagramme signifieth Ripest. Let us then (of the Ministery ) be ripe scholers in the schoole of CHRIST, riper then others ripest of all.
for the Priest by an Anagram signifies Ripest. Let us then (of the Ministry) be ripe Scholars in the school of CHRIST, riper then Others Ripest of all.
Onely in so great honour to which we are called, let not us our selves dishonour our calling: the more honourable, the more humble, the more great, the more good:
Only in so great honour to which we Are called, let not us our selves dishonour our calling: the more honourable, the more humble, the more great, the more good:
And if we will reforme others, let us first reforme our selves, our workes will prevaile with many before our wordes, and they will be readie to say to us as the woman said to Christ, Sir I see that thou art a Prophet.
And if we will reform Others, let us First reform our selves, our works will prevail with many before our words, and they will be ready to say to us as the woman said to christ, Sir I see that thou art a Prophet.
In a word, remember the Bels, remember the Breastplate, that we may both sound and shine, yea Shine as lights in the middest of a crooked generation. Thus much for the Priests.
In a word, Remember the Bells, Remember the Breastplate, that we may both found and shine, yea Shine as lights in the midst of a crooked generation. Thus much for the Priests.
In one night the Lord smote all the first borne in the land of Egipt, saving the first borne of Israel, which he spared and sanctified to himselfe. Now in stead of these, all the first borne, he tooke all the borne of the Tribe of Levi, & stileth them Levites.
In one night the Lord smote all the First born in the land of Egypt, Saving the First born of Israel, which he spared and sanctified to himself. Now in stead of these, all the First born, he took all the born of the Tribe of Levi, & styleth them Levites.
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and I to my brethren, the Levites of these times, the younger sort of the Lords NONLATINALPHABET, lott and portion? It is a great thing that the Lord hath thus seperated you, elêgit, selêgit, to traine you up in his NONLATINALPHABET and service.
and I to my brothers, the Levites of these times, the younger sort of the lords, lot and portion? It is a great thing that the Lord hath thus separated you, elêgit, selêgit, to train you up in his and service.
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For your name of Levi, by an Anagramme will easily turne to evil, and once turned to evil, it will by a second Anagramme, be as sudainely turned into vile: But if you turne and tune your hearts unto the Lord, then shall you be unto the people by a third Anagramme in lieu, or in stead of God: and so by a fourth conversion your soules shall live.
For your name of Levi, by an Anagram will Easily turn to evil, and once turned to evil, it will by a second Anagram, be as sudainely turned into vile: But if you turn and tune your hearts unto the Lord, then shall you be unto the people by a third Anagram in lieu, or in stead of God: and so by a fourth conversion your Souls shall live.
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Hee brought them in, namely, into the Temple; for his father Ahaz had shut up the doores of the Temple, 2. Chron. 28.24. and so by a probable consequence, He had shut out the Priests.
He brought them in, namely, into the Temple; for his father Ahaz had shut up the doors of the Temple, 2. Chronicles 28.24. and so by a probable consequence, He had shut out the Priests.
Or, Hee brought them in, namely, into the Citie, (which is most likely) for the Text saith that they being brought in, Hezekiah assembled them into the East-streete viz, in Ierusalem. 1 O Ierusalem, Ierusalem!
Or, He brought them in, namely, into the city, (which is most likely) for the Text Says that they being brought in, Hezekiah assembled them into the East-streete videlicet, in Ierusalem. 1 Oh Ierusalem, Ierusalem!
2 There was a second Citie, like unto the first, lesse in quantitie, but as bad in qualitie, it was Bethlehem the Citie of David, where many a rich and churlish Nabal lodged in the Inne, when poore and meeke Christ lay in the Cratch.
2 There was a second city, like unto the First, less in quantity, but as bad in quality, it was Bethlehem the city of David, where many a rich and churlish Nabal lodged in the Inn, when poor and meek christ lay in the Cratch.
3 But is there not a third Citie in the world, as bad as these? It is the Citie of Rome, where the lewd strumpets, (saith their owne Cardinall ) did at their owne pleasure, thrust in their (amasios) lovers, false Popes, into Peters seate.
3 But is there not a third city in the world, as bad as these? It is the city of Room, where the lewd strumpets, (Says their own Cardinal) did At their own pleasure, thrust in their (amasios) lovers, false Popes, into Peter's seat.
and everie unreformed Papist; (though they bring you in never so much profit) and in stead of them, bring in the Prophets, the Preachers of the word, the servants of God, and his Saints.
and every unreformed Papist; (though they bring you in never so much profit) and in stead of them, bring in the prophets, the Preachers of the word, the Servants of God, and his Saints.
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for it is not Chatzer, but Rechob, which latter word is directly used for a common streete, & so generaly all expound it, of some street on the East part of Ierusalem. Yet we may not thinke, that this gathering into the East was for superstition, like those twentie five Idolaters in Ezechiel, for it is not probable, that the King would nourish that superstition which hee went about to abolish,
for it is not Chatzer, but Rehob, which latter word is directly used for a Common street, & so generally all expound it, of Some street on the East part of Ierusalem. Yet we may not think, that this gathering into the East was for Superstition, like those twentie five Idolaters in Ezechiel, for it is not probable, that the King would nourish that Superstition which he went about to Abolah,
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Colligo, is one of the workes of corporall mercie, but here it is spirituall, Colligere dispersos, for a spirituall end, to gather together those which were dispersed.
Colligo, is one of the works of corporal mercy, but Here it is spiritual, Colligere dispersos, for a spiritual end, to gather together those which were dispersed.
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So Iosiah the King, assembled the Priests and the Prophets, and commanded them. So Christian Kings & Princes in the Primitive Church assembled the Councells of those times;
So Josiah the King, assembled the Priests and the prophets, and commanded them. So Christian Kings & Princes in the Primitive Church assembled the Counsels of those times;
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as to insist upon the foure first generall Councells, viz. Nice the first assembled by Constantine Mag. Constantinople first. assembled by Theodosius. 1. Ephesus first. assembled by Theodosius Iunior. Chalcedon. assembled by Martian.
as to insist upon the foure First general Counsels, viz. Nicaenae the First assembled by Constantine Mag. Constantinople First. assembled by Theodosius. 1. Ephesus First. assembled by Theodosius Junior. Chalcedon. assembled by Martian.
and of late that Conventicle of Trent, of all which, a man may say as Hierome said in the like case, in his Apologie against Ruffinus: Dic, quis Imperator jusserit hanc Synodum convocari? But enough of this;
and of late that Conventicle of Trent, of all which, a man may say as Jerome said in the like case, in his Apology against Ruffinus: Die, quis Imperator jusserit hanc Synodum convocari? But enough of this;
For our parts, let us obey, when such occasion of assemblies are offered, and in the meane time, let us be gathered into the assemblies of the righteous, and that with profit, not with hurt;
For our parts, let us obey, when such occasion of assemblies Are offered, and in the mean time, let us be gathered into the assemblies of the righteous, and that with profit, not with hurt;
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First, vnder the name of Levites (which did beare the name of their Tribe ) the priests also were comprehended, who were of the same Tribe: The Prophet Malachy doth make this plaine, for he begins with a commandement for the Priests, but concludes with the covenant of Levi, and Chapt. 3. vers. 3. Purifie the sonnes of Levi. Yet wee may not thinke,
First, under the name of Levites (which did bear the name of their Tribe) the Priests also were comprehended, who were of the same Tribe: The Prophet Malachy does make this plain, for he begins with a Commandment for the Priests, but concludes with the Covenant of Levi, and Chapter 3. vers. 3. Purify the Sons of Levi. Yet we may not think,
But the 16. vers. after my Text cleares this point, where both Priests, and Levites are named in this clensing of the Temple, yea our verie Text it selfe:
But the 16. vers. After my Text clears this point, where both Priests, and Levites Are nam in this cleansing of the Temple, yea our very Text it self:
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And encouragement to young Daniel and young Timothy, and to every Neophyte, and NONLATINALPHABET in the schoole of Christ, that they may the better Remember their Creator in the daies of their youth:
And encouragement to young daniel and young Timothy, and to every Neophyte, and in the school of christ, that they may the better remember their Creator in the days of their youth:
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Growing in grace, and in the knowledge of Iesus Christ, and endevouring to say with David, I have more understanding then the ancient, because I have kept thy precepts.
Growing in grace, and in the knowledge of Iesus christ, and endeavouring to say with David, I have more understanding then the ancient, Because I have kept thy Precepts.
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2 Secondly, How, speakes hee unto them? Lovingly; marke the wordes, Heare yee mee, yee Levites, nay in the eleventh verse, he calls them sonnes, yea Banai, My sonnes; and no marvaile,
2 Secondly, How, speaks he unto them? Lovingly; mark the words, Hear ye me, ye Levites, nay in the eleventh verse, he calls them Sons, yea Banai, My Sons; and no marvel,
But admonition doth more profit when it proceeds from our Superiors, especially from Kings and Princes, who by a divine influence doe participate with that supernaturall wisedome from above,
But admonition does more profit when it proceeds from our Superiors, especially from Kings and Princes, who by a divine influence do participate with that supernatural Wisdom from above,
But beware (my brethren of the Cleargie) that we be not prevented in our owne element, no, not by our Superiors, much lesse to be discovered in our follies by our inferiors, or through neglect of our calling, or scandall of our life, be justly disgraced by them, as Baalam was by his Asse. Thus much for the Preparation.
But beware (my brothers of the Clergy) that we be not prevented in our own element, no, not by our Superiors, much less to be discovered in our follies by our inferiors, or through neglect of our calling, or scandal of our life, be justly disgraced by them, as Balaam was by his Ass. Thus much for the Preparation.
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For, the word Hithkaddeshu is in Hithpael, reciprocall in Conjugation, & immanent in signification, and the order and meaning of the word is, that first we must sanctifie our selves, before we can sanctifie others. And good reason;
For, the word Hithkaddeshu is in Hithpael, reciprocal in Conjugation, & immanent in signification, and the order and meaning of the word is, that First we must sanctify our selves, before we can sanctify Others. And good reason;
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2 The second is, the Limitation. Now, not put expletivè, like the Hebrewe Na, but emphati•è, Gnattah. Now, even at this time whatsoever yee did before. It teacheth Two things.
2 The second is, the Limitation. Now, not put expletivè, like the Hebrew Na, but emphati•è, Gnattah. Now, even At this time whatsoever ye did before. It Teaches Two things.
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if willingly we forsake our calling, and blot out the character which God imprinted? This deserta militia without just ground drawes on the censure of man, and the vengeance of God.
if willingly we forsake our calling, and blot out the character which God imprinted? This Deserta militia without just ground draws on the censure of man, and the vengeance of God.
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It is Christ that is made unto us, not only Iustification but Sanctification; yet wee are still called unto holinesse and sanctification. Have salt in your selves saith Christ, alas:
It is christ that is made unto us, not only Justification but Sanctification; yet we Are still called unto holiness and sanctification. Have salt in your selves Says christ, alas:
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Have wee in our nature any seasoning, or savour of spirituall wisedome at all? No but when he said Have, then hee Gave: that when wee feele our wants, we may crie with that good Father, Domine da quod jubes, & jube quod vis:
Have we in our nature any seasoning, or savour of spiritual Wisdom At all? No but when he said Have, then he Gave: that when we feel our Wants, we may cry with that good Father, Domine da quod jubes, & jube quod vis:
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and that somewhat secretly, because I like not to discover the nakednesse of Noah, and I feare that some Church-papist did over-heare me to tell it in the streetes of Azkelon.
and that somewhat secretly, Because I like not to discover the nakedness of Noah, and I Fear that Some Church-papist did overhear me to tell it in the streets of Azkelon.
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But if so, I will then crie aloud and say, Set not up your horne on high ▪ for if you doe, I will plucke you downe againe with the hands of Ten of your owne approved Authors, viz: Aventine, Albertus Magnus, Holcot, Platina, Clemangis, Genebrard, Staphilus, Iansenius, Cornelius Agrippa, and Cornelius Mus: all which (take them joyntly together) doe speake such shamefull and vile things of the Popes and Cleargie of Rome, that they make them the beastliest monsters that ever trod upon Gods earth. And in particular thus.
But if so, I will then cry aloud and say, Set not up your horn on high ▪ for if you do, I will pluck you down again with the hands of Ten of your own approved Authors, videlicet: Aventine, Albert Magnus, Holcot, Platina, Clemangis, Genebrard, Staphylus, Jansenius, Cornelius Agrippa, and Cornelius Mus: all which (take them jointly together) do speak such shameful and vile things of the Popes and Clergy of Room, that they make them the beastliest monsters that ever trod upon God's earth. And in particular thus.
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The Pope (saith Aventine ) sets over the flocke of Christ Goates, Woolves, adulterers, ravishers, usurers, cookes, muletors, perfidious, perjured, ignorant Asses;
The Pope (Says Aventine) sets over the flock of christ Goats, Wolves, Adulterers, ravishers, usurers, Cooks, muleteers, perfidious, perjured, ignorant Asses;
Those (saith Albertus Magnus ) which rule in the Church, be for the most part Theeves, and Murtherers: rather Oppressors, then Pastors: Perverters, then Teachers: Seducers, then Guides:
Those (Says Albert Magnus) which Rule in the Church, be for the most part Thieves, and Murderers: rather Oppressors's, then Pastors: Perverters, then Teachers: Seducers, then Guides:
Quanta sit avaritia sacerdotum, & eorum maximè qui rerum potiuntur, quanta libido, ambitio, pompa, superbia, desidia, quanta ignoratio tùm suiipsius tum doctrinae Christianae? Quam parva religio, quam corrupti mores, (vel in hominibus secularibus detestandi) non attinet dicere, cùm ipsi ita apertè & palam peccent, ac si inde laudem quaererent.
Quanta fit avaritia Sacerdotum, & Their maximè qui rerum potiuntur, quanta libido, ambitio, pompa, superbia, desidia, quanta ignoratio tùm suiipsius tum Doctrine Christian? Quam parva Religio, quam corrupti mores, (vel in hominibus secularibus detestandi) non attinet dicere, cùm ipsi ita apertè & Palam peccent, ac si inde Laudem quaererent.
The Friars are worse then the Pharisees, making shew of Austeritie, chastitie, humilitie, but secretly they goe beyond the luxuriousnesse of all worldly men:
The Friars Are Worse then the Pharisees, making show of Austerity, chastity, humility, but secretly they go beyond the luxuriousness of all worldly men:
Pontifices (saith Genebrard) circiter quinquaginta, pro spatio ferè 150. annorum, a Ioan. 8. ad Leonen 9. recesserunt totaliter à virtute praedecessorum suorum,
Pontifices (Says Genebrard) circiter Quinquaginta, Pro spatio ferè 150. Annorum, a Ioan. 8. and Leonen 9. recesserunt totaliter à virtute Praedecessorum suorum,
It is much to be lamented (saith Staphilus ) that the life & behaviour of the reverend Priest-hood answers not their godly and high Profession, but is very scandalous to the world.
It is much to be lamented (Says Staphylus) that the life & behaviour of the reverend Priesthood answers not their godly and high Profession, but is very scandalous to the world.
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Truely (saith Iansenius ) the greater part of Bishops & Pastors, are so infatuated, that they bewray themselves to have no corne of Salt in their life and doctrine: There is no hope,
Truly (Says Jansenius) the greater part of Bishops & Pastors, Are so infatuated, that they bewray themselves to have no corn of Salt in their life and Doctrine: There is no hope,
With what monsters of filthinesse is not both Priest and People defiled? Begin at the Sanctuary of God, & see if there be any hope, or helpe for honest life.
With what monsters of filthiness is not both Priest and People defiled? Begin At the Sanctuary of God, & see if there be any hope, or help for honest life.
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Would God they were not fallen, with one consent from Religion to superstition: from Faith to Infidelitie: from Christ to Antichrist. The sacred name of Iesus, is made a jest and fable, among the Iewes and Pagans, by reason of us;
Would God they were not fallen, with one consent from Religion to Superstition: from Faith to Infidelity: from christ to Antichrist. The sacred name of Iesus, is made a jest and fable, among the Iewes and Pagans, by reason of us;
Onely here by the way observe, that he cals it not the house of their Fathers (for then they would have pretended antiquitie) but the house of the Lord God, that they might attend to veritie: and withall, the Lord God of their fathers, that they might joyne both together,
Only Here by the Way observe, that he calls it not the house of their Father's (for then they would have pretended antiquity) but the house of the Lord God, that they might attend to verity: and withal, the Lord God of their Father's, that they might join both together,
even Antiquitie and Truth. Our boasting Adversaries, are somewhat like the Gibeonites, they pretended unto Ioshua that they came from farre, and packt up a companie of old sacks and bottles, to colour their fraud,
even Antiquity and Truth. Our boasting Adversaries, Are somewhat like the Gibeonites, they pretended unto Ioshua that they Come from Far, and packed up a company of old sacks and bottles, to colour their fraud,
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So these men of Rome, patch up a garment with the shreds of Antiquitie, when as they are but the younger Children of Time. For, What age can that Religion be of, which was never heard of in the time of Christ, nor in the time of his Apostles? Or if they had a shew of Antiquitie, it were nothing;
So these men of Room, patch up a garment with the shreds of Antiquity, when as they Are but the younger Children of Time. For, What age can that Religion be of, which was never herd of in the time of christ, nor in the time of his Apostles? Or if they had a show of Antiquity, it were nothing;
for Antiquitie without Veritie is but vanitie: Or if they will have it in the wordes of Cyprian against a Pope himselfe, Consuetudo sine veritate est vetustas erroris, Custome without truth is the antiquitie of error.
for Antiquity without Verity is but vanity: Or if they will have it in the words of Cyprian against a Pope himself, Consuetudo sine veritate est Vetustas Error, Custom without truth is the antiquity of error.
The shew-bread. The Citie of Ierusalem. The Mount Tabor, and the Temple it selfe is called Holy. Yet not by any inhaerent holinesse, but onely during the time of Gods presence, Holy uses, Christ his miracles, Transfiguration, or the like.
The shewbread. The city of Ierusalem. The Mount Tabor, and the Temple it self is called Holy. Yet not by any inherent holiness, but only during the time of God's presence, Holy uses, christ his Miracles, Transfiguration, or the like.
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Oh! What impostures are done in the Papacie under the name of Holinesse? viz. Holy fathers of the Church of Rome. Holy house, viz. The house of Inquisition. Holy Wels, or waters. Holy Maide of Kent.
Oh! What Impostors Are done in the Papacy under the name of Holiness? viz. Holy Father's of the Church of Rome. Holy house, viz. The house of Inquisition. Holy Wells, or waters. Holy Maid of Kent.
To everie man belongs some especiall vertue, as Liberalitie to the Rich, Patience to the Poore, Iustice to the Magistrate, Humility to the Minister, but Holinesse answereth unto all: and to shew the generalitie of it, it was prophecied by Zechary, that holinesse should be written upon the horse-bridles, yea & everie pot in Ierusalem should be holy, & the whole Nation was called holy; yea and upon the verie coine it selfe was there stamped on one side Ierushalaijm kedhoshah, Holy Ierusalem. But oh!
To every man belongs Some especial virtue, as Liberality to the Rich, Patience to the Poor, justice to the Magistrate, Humility to the Minister, but Holiness Answers unto all: and to show the generality of it, it was prophesied by Zechariah, that holiness should be written upon the Horse-bridles, yea & every pot in Ierusalem should be holy, & the Whole nation was called holy; yea and upon the very coin it self was there stamped on one side Ierushalaijm kedhoshah, Holy Ierusalem. But o!
How farre are this people now degenerated? Their kedhoshah (which signifieth Holy ) quickly turned into kedheshah, which signifieth an Harlot? Oh! How is the faithfull Citie become an harlot, saith the Prophet? Be not high minded but feare.
How Far Are this people now degenerated? Their kedhoshah (which signifies Holy) quickly turned into kedheshah, which signifies an Harlot? Oh! How is the faithful city become an harlot, Says the Prophet? Be not high minded but Fear.
Carrie the filth out of the Sanctuarie. By the Sanctuarie is not meant a place of refuge, as Isa. 8.14. but it concernes the Temple of God in Ierusalem, and had foure parts.
Carry the filth out of the Sanctuary. By the Sanctuary is not meant a place of refuge, as Isaiah 8.14. but it concerns the Temple of God in Ierusalem, and had foure parts.
viz. Atrium gentium, or the outward Court, Revelat. 11.2. Atrium Iudaeorum, or the inward Court, Exod. 27.9. The holy place, Exod. 26.33. The holiest of all, Hebr. 9.3. Among all these, by the Sanctuarie, is meant commonly, the holy place or Tabernacle. But Synecdochically is meant the whole Temple, both the inward and the outward parts.
viz. Atrium gentium, or the outward Court, Revelation 11.2. Atrium Jews, or the inward Court, Exod 27.9. The holy place, Exod 26.33. The Holiest of all, Hebrew 9.3. Among all these, by the Sanctuary, is meant commonly, the holy place or Tabernacle. But Synecdochically is meant the Whole Temple, both the inward and the outward parts.
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and though we be sinners, let us not cast away the feare of God: Wee have not yet resisted unto bloud, neyther have wee yet attained the marke: But wee follow hard towards it,
and though we be Sinners, let us not cast away the Fear of God: we have not yet resisted unto blood, neither have we yet attained the mark: But we follow hard towards it,
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Proper: viz. dust, durt, and filth, growne and contracted by not using of the Temple: This was the sinne of them in the time of Haggai, They themselves dwelt in seeled houses, and the house of God lay wast.
Proper: viz. dust, dirt, and filth, grown and contracted by not using of the Temple: This was the sin of them in the time of Chaggai, They themselves dwelled in seeled houses, and the house of God lay waste.
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From the Proper, we come to the Metaphoricall filth, viz. The Idols, Altars, Ornaments, whatsoever were brought in contrarie to the law of God: for so all Divines, both theirs, and ours doe expound it; & not without reason:
From the Proper, we come to the Metaphorical filth, viz. The Idols, Altars, Ornament, whatsoever were brought in contrary to the law of God: for so all Divines, both theirs, and ours do expound it; & not without reason:
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though the Images be of gold and silver, and the Ornaments rich, yet the Prophet bids the faithfull to say unto them, Get you hence. As an adulteresse, the fairer, the fouler:
though the Images be of gold and silver, and the Ornament rich, yet the Prophet bids the faithful to say unto them, Get you hence. As an adulteress, the Fairer, the Fowler:
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Let our Aduersaries doate if they will upon their golden Babylon: let us esteeme all their Idols, Aliars, Beads, Graines, and Popish Ornaments, no otherwise then the Scripture esteemes them, namely, to be filth.
Let our Adversaries dote if they will upon their golden Babylon: let us esteem all their Idols, Aliars, Beads, Grains, and Popish Ornament, not otherwise then the Scripture esteems them, namely, to be filth.
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If contrarie to those religious Articles, agreed upon in a Convocation held in this City, (1615.) there be any Images of the Trinitie, or expressing of God the Father, the Sonne, and the holy Ghost, in any outward forme. That is filth.
If contrary to those religious Articles, agreed upon in a Convocation held in this city, (1615.) there be any Images of the Trinity, or expressing of God the Father, the Son, and the holy Ghost, in any outward Form. That is filth.
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If in our Congregations, any thing be done without Order, and edifying. That is filth. If the life of the speaker be not orderly, but dissolute. That is filth.
If in our Congregations, any thing be done without Order, and edifying. That is filth. If the life of the speaker be not orderly, but dissolute. That is filth.
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Out with this filth, and out with that filth, and out with everie thing that doth offend, that God may come to his holy Sanctuarie, and finde us there sitting clothed with the cleane and Wedding garments of Faith and obedience.
Out with this filth, and out with that filth, and out with every thing that does offend, that God may come to his holy Sanctuary, and find us there sitting clothed with the clean and Wedding garments of Faith and Obedience.
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And to this end, let everie one cast out the filth out of his owne heart, which is Gods spirituall Sanctuarie, and the Temple of the holy Ghost: That he which hath pure eyes, and cannot abide that thing which is evill, may take delight to dwell within us,
And to this end, let every one cast out the filth out of his own heart, which is God's spiritual Sanctuary, and the Temple of the holy Ghost: That he which hath pure eyes, and cannot abide that thing which is evil, may take delight to dwell within us,
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untill wee come to that celestiall sanctuarie which is above, and to Iesus the Mediator of the New Testament, the Angell of the Covenant, and the Prince of Peace.
until we come to that celestial sanctuary which is above, and to Iesus the Mediator of the New Testament, the Angel of the Covenant, and the Prince of Peace.
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RIght Honourable, and the rest right dearely beloved in our Lord, having proposed this History of Ahab and Naboth, as a fit subject for such assemblies, I came to that part of the Text which concerneth the reason,
RIght Honourable, and the rest right dearly Beloved in our Lord, having proposed this History of Ahab and Naboth, as a fit Subject for such assemblies, I Come to that part of the Text which concerns the reason,
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After that I had spoken of the first, I came to the second: where I proposed unto you three severall meditations, viz. concerning A House, Neerenesse, Commodiousnes.
After that I had spoken of the First, I Come to the second: where I proposed unto you three several meditations, viz. Concerning A House, Nearness, Commodiousness.
I have spoken of the first already, and have proposed sundrie abuses which men runne into for a House: and withall, offered you Eight Meditations for Houses: viz. Foure for Houses Materiall: viz. Houses of our Owne: Houses of the Poore: Houses of the Prophets: and the House of Go•.
I have spoken of the First already, and have proposed sundry Abuses which men run into for a House: and withal, offered you Eight Meditations for Houses: viz. Foure for Houses Material: viz. Houses of our Own: Houses of the Poor: Houses of the prophets: and the House of Go•.
I have also spoken of the second, viz. of the neerenesse of Naboths Vineyard to the Pallace of Ahab: and have shewed the absurditie of Ahabs covetousnesse,
I have also spoken of the second, viz. of the nearness of Naboth's Vineyard to the Palace of Ahab: and have showed the absurdity of Ahabs covetousness,
for by the same reason he might aswell have coveted all the neighbour bounding Lands, because they were neere, and Naboths Wife too, because shee was neere.
for by the same reason he might aswell have coveted all the neighbour bounding Lands, Because they were near, and Naboth's Wife too, Because she was near.
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and so I then concluded, that in all our actions we ought to draw to God, whether for Direction, or Imitation, or Consolation, and this with that NONLATINALPHABET,
and so I then concluded, that in all our actions we ought to draw to God, whither for Direction, or Imitation, or Consolation, and this with that,
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For this Vineyard of Naboth, it was not onely neere the house of Ahab, but it was Etzel, at or by his house, so commodious as nothing could be more devised.
For this Vineyard of Naboth, it was not only near the house of Ahab, but it was Etzel, At or by his house, so commodious as nothing could be more devised.
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This day therefore I must speake unto you of Ahabs con•••ding reason, why he desired poore Naboths Vineyard, viz. for Commodiousnesse which is the faire Havens where every man desire• to cast Anchor:
This day Therefore I must speak unto you of Ahabs con•••ding reason, why he desired poor Naboth's Vineyard, viz. for Commodiousness which is the fair Havens where every man desire• to cast Anchor:
Nay it is NONLATINALPHABET, naturall, to seeke for that which is good, especially if that good thing be commodious. Hereupon infinite questions are moved concerning Commoditie: What place most convenient to build in? What time fittest to plant in? Where is the cheapest land, the best Companie, the neerest Market, the chiefest Wares to be bought? wherein the folly and hypocrisie of the world is strangely discovered.
Nay it is, natural, to seek for that which is good, especially if that good thing be commodious. Hereupon infinite questions Are moved Concerning Commodity: What place most convenient to built in? What time Fittest to plant in? Where is the cheapest land, the best Company, the nearest Market, the chiefest Wares to be bought? wherein the folly and hypocrisy of the world is strangely discovered.
yet I will labour to correct in you this error, and unto you to propose a better commoditie then ever Ahab could get by the Vineyard of Naboth: And this I will endevore to do Two waies.
yet I will labour to correct in you this error, and unto you to propose a better commodity then ever Ahab could get by the Vineyard of Naboth: And this I will endevore to do Two ways.
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Secondly, Affirmatively, what are those pure and delicate Commodities which are to be sought after by all the sonnes of Adam? In order of these, and first of the first. The Negative,
Secondly, Affirmatively, what Are those pure and delicate Commodities which Are to be sought After by all the Sons of Adam? In order of these, and First of the First. The Negative,
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As for example, if there you aske, How shall I come by a benefice? the Eccho will answere, buy a benefice. So if we ascend up into the mount of Contemplation,
As for Exampl, if there you ask, How shall I come by a benefice? the Echo will answer, buy a benefice. So if we ascend up into the mount of Contemplation,
Oh! How deare is the purchase of vanitie, got with carke, kept with care, lost with griefe? Oh! How incommodious are the wares of this wicked world, fet from farre, held at a high rate, bought with the losse of our time, want of our quiet, wearinesse of our flesh,
Oh! How deer is the purchase of vanity, god with cark, kept with care, lost with grief? Oh! How incommodious Are the wares of this wicked world, fetched from Far, held At a high rate, bought with the loss of our time, want of our quiet, weariness of our Flesh,
and oft the woe of our Soules, proving to the buyers no other then the reward of iniquitie, or like another Acheldama or field of blood? Oh! Buy not repentance at so deare a rate:
and oft the woe of our Souls, proving to the buyers no other then the reward of iniquity, or like Another Acheldama or field of blood? Oh! Buy not Repentance At so deer a rate:
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In all which, & the like, he keepes, but his old wont, playing the subtile Serpent, & the lying Merchant, weighing these Wares with his owne weights: But (you my beloved) remember what he was from the beginning;
In all which, & the like, he keeps, but his old wont, playing the subtle Serpent, & the lying Merchant, weighing these Wares with his own weights: But (you my Beloved) Remember what he was from the beginning;
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trust not Sathan, for he is your enemie, carrie his wares to the light, and weigh them by the Ballance of the Sanctuarie, and you shall finde them to be Lighter then vanitie, or like the Apples of Sodom, which have a faire rinde,
trust not Sathan, for he is your enemy, carry his wares to the Light, and weigh them by the Balance of the Sanctuary, and you shall find them to be Lighter then vanity, or like the Apples of Sodom, which have a fair rind,
The third parcell, are the Wares of Antichrist. The man of sinne, Antichrist of Rome is the fore-man in the shop of Sathan: Nay he is the grand Cape-Merchant. He acteth indeede many other Artes and parts, viz.
The third parcel, Are the Wares of Antichrist. The man of sin, Antichrist of Room is the foreman in the shop of Sathan: Nay he is the grand Cape-Merchant. He Acts indeed many other Arts and parts, viz.
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He playes the Fisher-man, he hath certaine escas inebriativas, baytes of honour, pompe, ease, and libertie, to besott the simple, and to make them drunke with the wine of her fornication:
He plays the Fisherman, he hath certain escas inebriativas, baits of honour, pomp, ease, and liberty, to besot the simple, and to make them drunk with the wine of her fornication:
and all must be, sub Annulo Piscatoris, The Ring or seale of the Fisher, meaning Peter, but indeede farre unlike to Peter: for Peter was a fisher of men, but the Pope a fisher of Monarchies.
and all must be, sub Annulo Fisher, The Ring or seal of the Fisher, meaning Peter, but indeed Far unlike to Peter: for Peter was a fisher of men, but the Pope a fisher of Monarchies.
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he shewes them his Drugs, as NONLATINALPHABET, verie loathsome in taste, but in shew it lookes like Manna: and Pills without number, whereof one is double-gilt, and preserved in the Cabinet of the Church of Rome, viz. That same Canon:
he shows them his Drugs, as, very loathsome in taste, but in show it looks like Manna: and Pills without number, whereof one is double-gilt, and preserved in the Cabinet of the Church of Room, viz. That same Canon:
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or to swell about their prerogatives. But of all trades he is the most cunning Merchant, for hee discurres thorough all Europe, yea, Currit mercator ad Indos: and by his Mart-men, vents his apish Toyes, drugs of Rome, dreggs of Superstition, counterfeite Relickes, hallowed Beads, consecrated Graines, Pardons, and Indulgences, by shippes lading:
or to swell about their prerogatives. But of all trades he is the most cunning Merchant, for he discurres through all Europe, yea, Currit mercator ad Indos: and by his Mart-men, vents his apish Toys, drugs of Room, dregs of Superstition, counterfeit Relics, hallowed Beads, consecrated Grains, Pardons, and Indulgences, by ships lading:
and of the Prince of the world, and of the said Princes chiefe Merchant, Antichrist of Rome; so now let us see if among us any deceitfull cōmodities can be found Sinne in generall is a deceifull cōmoditie:
and of the Prince of the world, and of the said Princes chief Merchant, Antichrist of Room; so now let us see if among us any deceitful commodities can be found Sin in general is a deceifull commodity:
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it promiseth unto us profit and pleasure for our worke, but when it is done, he payes us with the Wages of d•ath. But from the generall, let us descend unto the particular Wares of Sinne: and yet here I will propose but one false packe for all, in a subject nearely allied to the Text: It is, Hope of Commoditie, and unlawfull Gaine: which deceives many a buyer, causeth the wise to wander,
it promises unto us profit and pleasure for our work, but when it is done, he pays us with the Wages of d•ath. But from the general, let us descend unto the particular Wares of Sin: and yet Here I will propose but one false pack for all, in a Subject nearly allied to the Text: It is, Hope of Commodity, and unlawful Gain: which deceives many a buyer, Causes the wise to wander,
3 Hope of commoditie, makes the Temple of the holy Ghost, the Temple of Sathan: and the bodie to be prostituted to fornication. Thus Tamar said unto Iudah: What wilt thou give me?
3 Hope of commodity, makes the Temple of the holy Ghost, the Temple of Sathan: and the body to be prostituted to fornication. Thus Tamar said unto Iudah: What wilt thou give me?
6 Hope of commoditie, makes the Servant to betray his Master, as Iudas did Christ, or the Wife her Husband, as Delilah did Sampson: or one friend another, as Baanah did Ish-bosheth.
6 Hope of commodity, makes the Servant to betray his Master, as Iudas did christ, or the Wife her Husband, as Delilah did Sampson: or one friend Another, as Baanah did Ish-bosheth.
11 Hope of commodity, makes many a man to marry his children unto Papists, yea and himselfe to, a thing forbidden by God in the seventh of Deuteronomie (a place reviewed of late by one of the Worthies of our Law. ) Now they doe but blurre the world, to say, They had hope to gaine them.
11 Hope of commodity, makes many a man to marry his children unto Papists, yea and himself to, a thing forbidden by God in the seventh of Deuteronomy (a place reviewed of late by one of the Worthies of our Law.) Now they do but blur the world, to say, They had hope to gain them.
12 Lastly, Hope of commoditie, makes many a worldling to live in a place, where he shall never heare the Bels of Aaron: he sits downe by wood and water,
12 Lastly, Hope of commodity, makes many a worldling to live in a place, where he shall never hear the Bells of Aaron: he sits down by wood and water,
Where in the entrance, I must give this overture, that if the appetite of mortall men be not set an edge to long after these Commodities, and (according to Pauls rule ) To Covet after the best gifts;
Where in the Entrance, I must give this overture, that if the appetite of Mortal men be not Set an edge to long After these Commodities, and (according to Paul's Rule) To Covet After the best Gifts;
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nay it is proper unto us to play the spirituall Marchants. I know that the Magistrate is the chiefe Master of this Art, for hee can procure The wealth of his people, and speake peaceably, yea hee can compell them too, to come in and buy:
nay it is proper unto us to play the spiritual Merchants. I know that the Magistrate is the chief Master of this Art, for he can procure The wealth of his people, and speak peaceably, yea he can compel them too, to come in and buy:
Seeke those things that are above and redeeme the time. But in an especiall manner this Art belongeth to the Prophet, even to everie man of God: Thus David, In regard of the house of the Lord, I have procured thy wealth:
Seek those things that Are above and Redeem the time. But in an especial manner this Art belongeth to the Prophet, even to every man of God: Thus David, In regard of the house of the Lord, I have procured thy wealth:
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Now in following this, Metaphor of Marchants, I will first make a comparison betweene the common and the spirituall Merchant (for so I will distinguish them) and then I will vent out all my commodities at the last.
Now in following this, Metaphor of Merchants, I will First make a comparison between the Common and the spiritual Merchant (for so I will distinguish them) and then I will vent out all my commodities At the last.
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In Spirituall Merchandise, the Shop is the Temple: the Wares, are the pretious things of the Gospell: the Light is the Word: the Market-day, is the Sabbaoth: the Buyers are O Men, Proverb. 8.4. yea and Women too: And the Merchants, are the Preachers of the Word. And these spirituall Merchants, call and crie, Come yee wearie, Mat. 11.28 Come yee thirstie, Isa. 55.1. Come yee hungrie, Prover. 9.5. Come yee Children, Psalm. 34.11. Come all, Revel. 22.17. The Difference, or wherein the Common, and the Spirituall Merchandise doe differ and disagree.
In Spiritual Merchandise, the Shop is the Temple: the Wares, Are the precious things of the Gospel: the Light is the Word: the Market day, is the Sabbaoth: the Buyers Are Oh Men, Proverb. 8.4. yea and Women too: And the Merchant's, Are the Preachers of the Word. And these spiritual Merchant's, call and cry, Come ye weary, Mathew 11.28 Come ye thirsty, Isaiah 55.1. Come ye hungry, Prover. 9.5. Come ye Children, Psalm. 34.11. Come all, Revel. 22.17. The Difference, or wherein the Common, and the Spiritual Merchandise do differ and disagree.
Therefore now at the last I will turne Spirituall Merchant, and as an apprentice to that divine wisedome which Salomon speakes of, I will utter my voyce in the streetes, and will thus crie and call to all comers.
Therefore now At the last I will turn Spiritual Merchant, and as an apprentice to that divine Wisdom which Solomon speaks of, I will utter my voice in the streets, and will thus cry and call to all comers.
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16 Would you see a good salve for the eye? It is divine illumination. Revelat. 3.18. 17 Doe you want any Spices? Cant. 4.14. They are the Graces of the holy Spirit.
16 Would you see a good salve for the eye? It is divine illumination. Revelation 3.18. 17 Doe you want any Spices? Cant 4.14. They Are the Graces of the holy Spirit.
Oh! Drinke freely of the water of life, and at the brinke of death, be revived with the Meditation of all those comforts, which are solely to be found in Christ, the Well of living waters, and Fountaine of our Salvation.
Oh! Drink freely of the water of life, and At the brink of death, be revived with the Meditation of all those comforts, which Are solely to be found in christ, the Well of living waters, and Fountain of our Salvation.
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Behold now, I have vented all my Commodities, and uttered two dozen of pure and delicate Wares: The best that could be found in the shop of Christ, the holy Scriptures.
Behold now, I have vented all my Commodities, and uttered two dozen of pure and delicate Wares: The best that could be found in the shop of christ, the holy Scriptures.
Yee, Bene Elim, sonnes of the mightie, Ieremies great ones, these commodities are for you. They will so adorne you, that they will cause you to bee praysed in the Gates: they will make you full of Pietie, Wisedome, Iustice, Mercie and Truth, that you may destroy Sinne, chase it with your Eye, chasten it with your Hand, and preserve the Throne.
Ye, Bene Elim, Sons of the mighty, Jeremiahs great ones, these commodities Are for you. They will so adorn you, that they will cause you to be praised in the Gates: they will make you full of Piety, Wisdom, justice, Mercy and Truth, that you may destroy Sin, chase it with your Eye, chasten it with your Hand, and preserve the Throne.
Yee Daughters of Israel, these Commodities are for you: They are farre set (namely from the store-house of Heaven ) and deere bought (namely w•• the bloud of the immaculate Lambe.
Ye Daughters of Israel, these Commodities Are for you: They Are Far Set (namely from the storehouse of Heaven) and deer bought (namely w•• the blood of the immaculate Lamb.
) They shall grace you more then that glorious rayment that David tels of, to the daughters of Iudah: they shall cloath you as it were with Scarlet, and hang like Ornaments of Gold upon your rich Apparell.
) They shall grace you more then that glorious raiment that David tells of, to the daughters of Iudah: they shall cloth you as it were with Scarlet, and hang like Ornament of Gold upon your rich Apparel.
Yee Sonnes of Levi (Marchants Royall to the King of Kings) these Commodities, are excellent for you: they shall furnish you with that which was graven on the breast-plate of Aaron: and if you weare of the same piece that you vent to others, it will truely honour you, and make you to shine as starres for ever and ever.
Ye Sons of Levi (Merchants Royal to the King of Kings) these Commodities, Are excellent for you: they shall furnish you with that which was graved on the breastplate of Aaron: and if you wear of the same piece that you vent to Others, it will truly honour you, and make you to shine as Stars for ever and ever.
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Leave none of these Commodities unseene, unsought, unbought: not one of them unshaken, untost, untaken. Oh! That yee would flie as Doves to the windowes:
Leave none of these Commodities unseen, unsought, unbought: not one of them unshaken, untossed, untaken. Oh! That ye would fly as Dove to the windows:
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yee cannot be so fitted in any of the shops of the Merchants of Tyrus, of Sinne, of Sathan, or of Antichrist. As Isay saith, The Bed is too strait, and the covering to narrow:
ye cannot be so fitted in any of the shops of the Merchant's of Tyre, of Sin, of Sathan, or of Antichrist. As Saiah Says, The Bed is too strait, and the covering to narrow:
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But those that I set forth unto you out of the shop of the Lord, are faire, and cheape, and profitable, are full and fine and durable; warranted to you for good, aswell in this life, as for that which is to come.
But those that I Set forth unto you out of the shop of the Lord, Are fair, and cheap, and profitable, Are full and fine and durable; warranted to you for good, aswell in this life, as for that which is to come.
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Oh! That these things might move us to covet after these spirituall Wares that being furnished with them, we may finde Grace with God: Favour with men:
Oh! That these things might move us to covet After these spiritual Wares that being furnished with them, we may find Grace with God: Favour with men:
& Peace in our owne soules, untill wee come to that same NONLATINALPHABET, (as Nazianzene calleth God) the chiefest Artisan, even to him that is the maker & donor of these spirituall Merchandises, Iesus Ch•••• the righteous, the bright morning starre. FINIS.
& Peace in our own Souls, until we come to that same, (as Nazianzene calls God) the chiefest Artisan, even to him that is the maker & donor of these spiritual Merchandises, Iesus Ch•••• the righteous, the bright morning star. FINIS.
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THE THIRD SERMON, Viz. The Shepheard and the Sheepe. IOHN. CHAP. X. Verses. 27. & 28. 27. My Sheepe heare my voyce, and I know them, and they follow me.
THE THIRD SERMON, Viz. The Shepherd and the Sheep. JOHN. CHAP. X. Verses. 27. & 28. 27. My Sheep hear my voice, and I know them, and they follow me.
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RIght Honourable, Reverend, and all right dearely beloved in the Lord Iesus: I trust that God hath given me some footing in this Diocesse, and therefore hither am I come to doe some part of my dutie.
RIght Honourable, Reverend, and all right dearly Beloved in the Lord Iesus: I trust that God hath given me Some footing in this Diocese, and Therefore hither am I come to do Some part of my duty.
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As in the Citie I turned Merchant, so now in the Countrie, I must turne Sheepheard. And my Text (which runneth upon that subject) contayneth 2. things.
As in the city I turned Merchant, so now in the Country, I must turn Shepherd. And my Text (which Runneth upon that Subject) Containeth 2. things.
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1 The Title given them, NONLATINALPHABET, Sheepe. 2 The owner of them ▪ Christ, NONLATINALPHABET. Mine. 3 Their Dutie 2 fold To heare the sheepheards voice.
1 The Title given them,, Sheep. 2 The owner of them ▪ christ,. Mine. 3 Their Duty 2 fold To hear the shepherds voice.
And first of the Summe, scope, drift, and maine subject of the Text, namely of the Sheepe, and consequently of the Sheepheard, that is, of the faithfull, and of their chiefe Pastor, Iesus Christ: For though the Sheepheard be not named,
And First of the Sum, scope, drift, and main Subject of the Text, namely of the Sheep, and consequently of the Shepherd, that is, of the faithful, and of their chief Pastor, Iesus christ: For though the Shepherd be not nam,
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& it is not calculated Contingēter, by chance, to lay down a little of the Sheepe, and then to say somewhat of the Sheepheard, but Providenter, of set purpose, the Lord doth so inter-lard,
& it is not calculated Contingenter, by chance, to lay down a little of the Sheep, and then to say somewhat of the Shepherd, but Providenter, of Set purpose, the Lord does so interlard,
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Oh! The admirable comfort of a Christian: the deare and neere respect that Christ hath of his Chosen for here he inter-laces and inter-mingleth himselfe with them:
Oh! The admirable Comfort of a Christian: the deer and near respect that christ hath of his Chosen for Here he inter-laces and inter-mingleth himself with them:
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If Ruth got a blessing when she joyned her selfe with the handmaydes of Boaz: Oh! How many blessings shall befall us, being thus joyned, mingled, and incorporated with IESVS CHRIST.
If Ruth god a blessing when she joined her self with the handmaids of Boaz: Oh! How many blessings shall befall us, being thus joined, mingled, and incorporated with JESUS CHRIST.
And (that I may not be thought to have erred in the Metaphore ) it is so expounded by the holy Ghost: And yee my Sheepe, the sheepe of my pasture, are Men,
And (that I may not be Thought to have erred in the Metaphor) it is so expounded by the holy Ghost: And ye my Sheep, the sheep of my pasture, Are Men,
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I answere, that even in Paradise, Sathan in the subtill serpent began to deceive, & by reason of his cōtinuance in this Trade, S. Iohn calls him, The old Serpent, which deceaveth all the world.
I answer, that even in Paradise, Sathan in the subtle serpent began to deceive, & by reason of his Continuance in this Trade, S. John calls him, The old Serpent, which deceiveth all the world.
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Diabolus excogitavit novam fraudem, (saith Cyprian. ) The Devill hath invented a new fraud, to deceive the unwary, under the Title of a Christian name; and aptly to our purpose, CHRIST calleth this, by the name of sheepes cloathing: Let mee fore-arme you, by forewarning you,
Diabolus excogitavit novam fraudem, (Says Cyprian.) The devil hath invented a new fraud, to deceive the unwary, under the Title of a Christian name; and aptly to our purpose, CHRIST calls this, by the name of Sheep clothing: Let me forearm you, by forewarning you,
Antiochus, was surnamed Epiphanes, that is, illustrious, but in deede he was (by reason of his outrages to Gods Saints) Nibhseh, vile and contemptible.
Antiochus, was surnamed Epiphanes, that is, illustrious, but in deed he was (by reason of his outrages to God's Saints) Nibhseh, vile and contemptible.
The Valentinians (Anno 150.) called themselves spirituall, and without sinne, yet they were knowne to be Wolves, and condemned for Heretickes, for all their sheepes clothing.
The Valentinians (Anno 150.) called themselves spiritual, and without sin, yet they were known to be Wolves, and condemned for Heretics, for all their Sheep clothing.
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The Novatians after them, (Anno 250.) called themselves Gold, and yet were condemned for heretickes, by Cyprian, Bishop of Carthage, & Cornelius Bishop of Rome.
The Novatians After them, (Anno 250.) called themselves Gold, and yet were condemned for Heretics, by Cyprian, Bishop of Carthage, & Cornelius Bishop of Rome.
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The Manichees (Anno 280.) Derived their name from NONLATINALPHABET, as if they powred forth Manna (saith Augustine, ) when in deede it came from NONLATINALPHABET, To be mad, as Manes (their Author) was in deede by nature franticke, by manners barbarous and by profession, a blasphemous Hereticke.
The manichees (Anno 280.) Derived their name from, as if they poured forth Manna (Says Augustine,) when in deed it Come from, To be mad, as Manes (their Author) was in deed by nature frantic, by manners barbarous and by profession, a blasphemous Heretic.
They cloath their Church, with sheepes clothing, calling it Catholicke, that is to say, Generall, when it can be but a particular Romane Church (if it be a Church at all ) and that, not the Church of Christ, but the Synagogue of Sathan.
They cloth their Church, with Sheep clothing, calling it Catholic, that is to say, General, when it can be but a particular Roman Church (if it be a Church At all) and that, not the Church of christ, but the Synagogue of Sathan.
They cloath their Councels, with sheepes clothing, as when they call the Councell of Trent, Oecumenicall: when it deserves not to bee called Oeconomicall, nor a Councell at all.
They cloth their Counsels, with Sheep clothing, as when they call the Council of Trent, Ecumenical: when it deserves not to be called Economical, nor a Council At all.
They cloath their Religion, with sheepes clothing, pretending that they have all Antiquity for it, when it was never taught by CHRIST, nor receaved in the Primitive Church.
They cloth their Religion, with Sheep clothing, pretending that they have all Antiquity for it, when it was never taught by CHRIST, nor received in the Primitive Church.
In their names, there is Bonifacius, Vrbanus, Clemens, Innocentius, and Pius, there's the Sheepe: but in their natures, they are malefactors, uncivill, cruell, nocent, and wicked, there's the wolfe.
In their names, there is Boniface, Urban, Clemens, Innocentius, and Pius, there's the Sheep: but in their nature's, they Are malefactors, Uncivil, cruel, nocent, and wicked, there's the wolf.
In their Titles, they are Servi servorum, there's the sheepe, but in their courses, Domini dominantium: treading on the necks of Kings and Emperors, there's the wolfe.
In their Titles, they Are Servi Servorum, there's the sheep, but in their courses, Domini Dominant: treading on the necks of Kings and Emperor's, there's the wolf.
In their persons, they would be the successors of Simon Peter, ther's the sheepe: but in their practise they are more like to bee successors of Simon Magus, in their shame full buying and selling of the Papacie, there's the wolfe.
In their Persons, they would be the Successors of Simon Peter, ther's the sheep: but in their practice they Are more like to be Successors of Simon Magus, in their shame full buying and selling of the Papacy, there's the wolf.
In their Mandates, Buls, Seales, Messengers, Pallaces, and Chambers too, all must be Apostolicall: there's the sheepe: But their owne Lyra saith, that many of them were Apostatas: and their owne Genebrard, writes that fiftie of them were Apostolicall: there's the wolfe.
In their Mandates, Bulls, Seals, Messengers, Palaces, and Chambers too, all must be Apostolical: there's the sheep: But their own Lyram Says, that many of them were Apostatas: and their own Genebrard, writes that fiftie of them were Apostolical: there's the wolf.
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In a word, they are clothed by others in sheepes clothing, when they are saluted with Sanctissime, or beatissime Pater: there's the sheepe: when as in deede they are accursed beasts, and monsters, there's the wolfe, or rather a denne of Wolves.
In a word, they Are clothed by Others in Sheep clothing, when they Are saluted with Sanctissime, or beatissime Pater: there's the sheep: when as in deed they Are accursed beasts, and monsters, there's the wolf, or rather a den of Wolves.
The children are not more cunning than their father, & he could not transforme himselfe, into NONLATINALPHABET the substance, but only NONLATINALPHABET, the skimming, habit, and outside of an Angell of light.
The children Are not more cunning than their father, & he could not transform himself, into the substance, but only, the skimming, habit, and outside of an Angel of Light.
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I Answere, it is no hard matter to distinguish Israel, from Izreel: Barak, from Balak: Elias, from Elimas: Cephas, from Caiphas: Paul, from Saul. But how? By their fruites, yee shall know them, (saith Christ. )
I Answer, it is no hard matter to distinguish Israel, from Israel: Barak, from Balak: Elias, from Elymas: Cephas, from Caiaphas: Paul, from Saul. But how? By their fruits, ye shall know them, (Says christ.)
and growne by the meanes of ancient Heretickes, in the Primitive Church, or by our new Heresiarches in the Papacie. If I should, it would cast out an ill savour: Non redolet, sed olet.
and grown by the means of ancient Heretics, in the Primitive Church, or by our new Heresiarchs in the Papacy. If I should, it would cast out an ill savour: Non redolet, said olet.
and for the latter, their owne Merchants have vented them to the full, and have beene faithfully set to view, by one that was (while he lived) an excellent ornament in our Church, then in the White of Grace, and now in the White of Glorie.
and for the latter, their own Merchant's have vented them to the full, and have been faithfully Set to view, by one that was (while he lived) an excellent ornament in our Church, then in the White of Grace, and now in the White of Glory.
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So are the Faithfull many wayes Profitable. For themselves, for their Owne, for their Posteritie: for their Neighbours, for the World, and lastly for their Owner, even God himselfe.
So Are the Faithful many ways Profitable. For themselves, for their Own, for their Posterity: for their Neighbours, for the World, and lastly for their Owner, even God himself.
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6 They are neyther divided into Fractions, nor seperated into Factions. 7 And are Followers of them, who through faith and patience have enjoyed the promises.
6 They Are neither divided into Fractions, nor separated into Factions. 7 And Are Followers of them, who through faith and patience have enjoyed the promises.
The first Passion of the Sheepe, is that they are troubled of all sides, both by man and beast, they are pusht at with the Horne, and thrust with side and shoulder:
The First Passion of the Sheep, is that they Are troubled of all sides, both by man and beast, they Are pushed At with the Horn, and thrust with side and shoulder:
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The Owner takes his L••be: the Women take their Milke: The Shearer takes their Wooll: The Glover takes their Skinne: The Butcher takes their Life: and all Men take their Flesh. So the faithfull:
The Owner Takes his L••be: the Women take their Milk: The Shearer Takes their Wool: The Glover Takes their Skin: The Butcher Takes their Life: and all Men take their Flesh. So the faithful:
They are accounted the offscouring of the World: And even NONLATINALPHABET, Pestilence it selfe. The Extortioner takes his Goods: The Slanderer his Good name: The Picke thanke takes his Place, and the Persecutour takes his Life: So true is that of the Prophet, Hee that refraineth from evill makes himselfe a praye:
They Are accounted the offscouring of the World: And even, Pestilence it self. The Extortioner Takes his Goods: The Slanderer his Good name: The Pick thank Takes his Place, and the Persecutor Takes his Life: So true is that of the Prophet, He that refraineth from evil makes himself a pray:
They have for the most part uncertaine dwelling, like Abraham, in a Tent; and changing from Vr to Haran, from Haran to Canaan, from Canaan to Egipt, from Egipt to Canaan again:
They have for the most part uncertain Dwelling, like Abraham, in a Tent; and changing from Vr to Haran, from Haran to Canaan, from Canaan to Egypt, from Egypt to Canaan again:
They willingly suffer thēselves to be rubd with the Tarre of Affliction, knowing that by this meanes they are proved Legitimate: kept within their bounds, when their way is hedged with thornes:
They willingly suffer themselves to be rubbed with the Tar of Affliction, knowing that by this means they Are proved Legitimate: kept within their bounds, when their Way is hedged with thorns:
So the Faithfull doe not onely live hard by, but even NONLATINALPHABET, in the middest of Wolves, and not yet seperated from the Goates, but shall be at the last, even in that great and fearefull day.
So the Faithful do not only live hard by, but even, in the midst of Wolves, and not yet separated from the Goats, but shall be At the last, even in that great and fearful day.
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In one wombe of Rebecca, was Iacob, and Esau. In Iacobs flocke, there was both Lambes and Goates. In one vallie, doe grow the Lillies, and the Thornes. This is it that Petrus de Ravēna saith, Interim, cum Hierosolimitanis, habitat Iebusaeus.
In one womb of Rebecca, was Iacob, and Esau In Iacobs flock, there was both Lambs and Goats. In one valley, do grow the Lilies, and the Thorns. This is it that Peter de Ravēna Says, Interim, cum Hierosolimitanis, habitat Jebusaeus.
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after thy safe arrivall in that haven of happinesse, to cast backe thine eyes, and view thy dangerous escaping from the Goates, and to cast forwards thine eyes, to the delighfull Companie of the Saints?
After thy safe arrival in that Haven of happiness, to cast back thine eyes, and view thy dangerous escaping from the Goats, and to cast forward thine eyes, to the delightful Company of the Saints?
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O My Soule, settle thy selfe in the Center of this hope, that thy Shepheard will one day come to thee in anhappie houre, to gather thee from the Goates: and knocking at the gates of thy flesh, will call thee forth from prison unto libertie: from trouble to ease: from travaile to rest:
Oh My Soul, settle thy self in the Centre of this hope, that thy Shepherd will one day come to thee in anhappie hour, to gather thee from the Goats: and knocking At the gates of thy Flesh, will call thee forth from prison unto liberty: from trouble to ease: from travail to rest:
For many are fierce as Lions, cruell as Tygers, envious as Dogs, wild as Buls, ravenous as Wolves, lascivious as Goates: There are such creatures among beasts:
For many Are fierce as Lions, cruel as Tigers, envious as Dogs, wild as Bulls, ravenous as Wolves, lascivious as Goats: There Are such creatures among beasts:
For Zephany compares bad Princes, to roaring Lions: and corrupt Iudges, to ravening Wolves: and David compares the malicious enemies of the Church, unto Dogges which barke and runne about the Cittie.
For Zephany compares bad Princes, to roaring Lions: and corrupt Judges, to ravening Wolves: and David compares the malicious enemies of the Church, unto Dogs which bark and run about the city.
But as S. Iohn saith, Without shall be Dogges, so, without shall be the Lions, without shall be the Wolves, without shall be the Goates, that is, all those who are of a brutish disposition, breaking the bounds of their obedience to God, and their dutie to man.
But as S. John Says, Without shall be Dogs, so, without shall be the Lions, without shall be the Wolves, without shall be the Goats, that is, all those who Are of a brutish disposition, breaking the bounds of their Obedience to God, and their duty to man.
But then, Happie, yea thrice happie shall they be, who have had respect unto his Commandements, for they shall stand like Sheepe on the right hand, Yea, their right shall be in the Tree of life, and shall enter in thorough the Gates, into that celestiall Citie which is above.
But then, Happy, yea thrice happy shall they be, who have had respect unto his commandments, for they shall stand like Sheep on the right hand, Yea, their right shall be in the Tree of life, and shall enter in through the Gates, into that celestial city which is above.
each of them having his Praepositive article, which (as Grammarians speake) Certificant emphaticè: a thing remarkeably to be observed, in that description of the whore of Babylon, in the Apocalypse, where within the compasse of seven wordes, the article is sixe times found:
each of them having his Prepositive article, which (as Grammarians speak) Certificant emphaticè: a thing remarkably to be observed, in that description of the whore of Babylon, in the Apocalypse, where within the compass of seven words, the article is sixe times found:
In particular, I must enlarge it into Sixe wayes, whereof the Two first are common to all the sonnes of Adam, but the foure last, onely proper to the Sonnes of God.
In particular, I must enlarge it into Sixe ways, whereof the Two First Are Common to all the Sons of Adam, but the foure last, only proper to the Sons of God.
and in this respect, all persons are called his sonnes and daughters. But though all men in Adam were created by God, and that according to his Image, yet this Image of his, doth principally shine in his Saints, so that this first way, we are in some respect, principally and peculiarly his owne.
and in this respect, all Persons Are called his Sons and daughters. But though all men in Adam were created by God, and that according to his Image, yet this Image of his, does principally shine in his Saints, so that this First Way, we Are in Some respect, principally and peculiarly his own.
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2 Secondly, we are Christs, by the way of his Providence, and Preservation; thus he is called The Preserver of men: but though he cause the Sunne to arise upon the evill and upon the good (as he himselfe speaketh) yet David in an especiall manner calleth him, The preserver of the faithfull:
2 Secondly, we Are Christ, by the Way of his Providence, and Preservation; thus he is called The Preserver of men: but though he cause the Sun to arise upon the evil and upon the good (as he himself speaks) yet David in an especial manner calls him, The preserver of the faithful:
which must make us with David, to breake forth into a loving admiration, and say, O, How great is thy goodnesse (ô Lord) which thou hast layd up for them that feare thee before the Sonnes of men.
which must make us with David, to break forth into a loving admiration, and say, Oh, How great is thy Goodness (o Lord) which thou hast laid up for them that Fear thee before the Sons of men.
and to the prayse of the glorie of his grace (as Paul at large delivers to the Ephesians. ) This doctrine, is taught by rhe same Apostle, to the Romanes: and is acknowledged by our Adversaries: and though carnall Gospellers, doe eyther make a mocke at the same,
and to the praise of the glory of his grace (as Paul At large delivers to the Ephesians.) This Doctrine, is taught by rhe same Apostle, to the Romans: and is acknowledged by our Adversaries: and though carnal Evangelists, do either make a mock At the same,
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or take it as an occasion to sinne, yet we know it is a most comfortable doctrine to the Sheepe of Christ: that according to the finall cause thereof, We should be holy and without blame before him in love.
or take it as an occasion to sin, yet we know it is a most comfortable Doctrine to the Sheep of christ: that according to the final cause thereof, We should be holy and without blame before him in love.
for wee had sold our selves to sinne, like Ahab, nay unto Sathan himselfe, then was Christ contented to be sold too, into the hands of sinners, that he might buy them out againe from Sinne and Sathan.
for we had sold our selves to sin, like Ahab, nay unto Sathan himself, then was christ contented to be sold too, into the hands of Sinners, that he might buy them out again from Sin and Sathan.
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The Angels could not, for they were but creatures, and no stedfastnesse found in them: But it was his Sonne, his onely Sonne, his onely begotten Sonne.
The Angels could not, for they were but creatures, and no steadfastness found in them: But it was his Son, his only Son, his only begotten Son.
But could not now a word have done it as it did at the first? If not a word, yet a worke? If not some one worke? yet the whole passages of his life? If not his life, yet a naturall death? No, nothing could doe,
But could not now a word have done it as it did At the First? If not a word, yet a work? If not Some one work? yet the Whole passages of his life? If not his life, yet a natural death? No, nothing could do,
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but now, whilest wee are in our bloud (as the Prophet speaketh) he gave us bloud for bloud, not by the way of a direfull revenge, but of compassionate redemption.
but now, whilst we Are in our blood (as the Prophet speaks) he gave us blood for blood, not by the Way of a direful revenge, but of compassionate redemption.
For hee hath appointed us a kingdome, and the same glorie which his Father gave him, hath he given us. Oh! The greatnesse, the height, the depth, the degrees, the immensitie of the love of Christ: He brings us from nothing, to be men, from men, to be servants; from servants, to be friends; from friends, to be sonnes; from sonnes, to be heires:
For he hath appointed us a Kingdom, and the same glory which his Father gave him, hath he given us. Oh! The greatness, the height, the depth, the Degrees, the immensity of the love of christ: He brings us from nothing, to be men, from men, to be Servants; from Servants, to be Friends; from Friends, to be Sons; from Sons, to be Heirs:
Oh! That some divine light would dispell the mist, the dulnesse, the dimnesse of our understanding, that comparing all these Sixe wayes together whereby wee are his owne;
Oh! That Some divine Light would dispel the missed, the dulness, the dimness of our understanding, that comparing all these Sixe ways together whereby we Are his own;
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Moses and the Prophets, Christ and the Apostles, they all call to Heare: Aristotle cals the Eare, the organ of knowledge: God stroke Mephibosheth lame, Paul blind, and Zachary dumbe, but none of them deafe: to shew that men should Heare, when they can neyther goe, nor, see, nor speake. Yet, ô the neglect of the world in this kind,
Moses and the prophets, christ and the Apostles, they all call to Hear: Aristotle calls the Ear, the organ of knowledge: God stroke Mephibosheth lame, Paul blind, and Zachary dumb, but none of them deaf: to show that men should Hear, when they can neither go, nor, see, nor speak. Yet, o the neglect of the world in this kind,
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and the manifold errors which are committed in this one sence of Hearing. Many are so farre from Hearing the word, that they rather abuse it to jests, or superstition.
and the manifold errors which Are committed in this one sense of Hearing. Many Are so Far from Hearing the word, that they rather abuse it to jests, or Superstition.
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But, How happie are they that heare with an honest and a good heart, and keepe it, and bring forth fruite with patience? To which end let me propose these Foure rules in order.
But, How happy Are they that hear with an honest and a good heart, and keep it, and bring forth fruit with patience? To which end let me propose these Foure rules in order.
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2 Secondly, to give attention, as Lidia attended unto Paul; and as Benhadads servants caught at the words of Ahab, so must thou catch at the word of the Preacher; eyther for the comfort of thy soule,
2 Secondly, to give attention, as Lidia attended unto Paul; and as Benhadad's Servants caught At the words of Ahab, so must thou catch At the word of the Preacher; either for the Comfort of thy soul,
or instructing of thy ignorance, or information of thy knowledge, or reformation of thy manners, or to heare that which thou never heardest before, and perhaps shalt never heare hereafter.
or instructing of thy ignorance, or information of thy knowledge, or Reformation of thy manners, or to hear that which thou never heardest before, and perhaps shalt never hear hereafter.
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Typically meant by the chewing of the cud in the Leviticall law, to ponder upon it our selves, and to rehearse it unto others, especially to our family:
Typically meant by the chewing of the cud in the Levitical law, to ponder upon it our selves, and to rehearse it unto Others, especially to our family:
So when we have prepared before hearing, attended in hearing, meditated upon hearing, and practised after hearing, we shall be readie to heare againe with advantage,
So when we have prepared before hearing, attended in hearing, meditated upon hearing, and practised After hearing, we shall be ready to hear again with advantage,
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and comfortably to crie with Samuel, and say, Speake Lord, for thy servant heareth. Thus much of the First, What the Sheepe of Christ must doe: They must Heare.
and comfortably to cry with Samuel, and say, Speak Lord, for thy servant hears. Thus much of the First, What the Sheep of christ must do: They must Hear.
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Nor the voyce of Antichrist, which uttereth manie a toy concerning The Apostles saying of Masse, Peters prerogative: Popes supremacie: Brigits Revelations:
Nor the voice of Antichrist, which utters many a toy Concerning The Apostles saying of Mass, Peter's prerogative: Popes supremacy: Brigits Revelations:
Nor the voyce of any dangerous discoverie, as that which was heard at the time of Constantines fained donation, Hodie venenum effusum est in Ecclesiam Dei.
Nor the voice of any dangerous discovery, as that which was herd At the time of Constantines feigned donation, Hodie venenum effusum est in Church Dei.
Oh! But some will say, if wee could but heare that voyce (even the voyce of CHRIST,) once speaking unto us from Heaven, the matter were soone at an end,
Oh! But Some will say, if we could but hear that voice (even the voice of CHRIST,) once speaking unto us from Heaven, the matter were soon At an end,
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we are carelesse, because we thinke it is but a man, but know thou carelesse and presuming hearer, that when the Preacher calls upon thee to awake from sinne, to leave thy Adulterie, fornication; swearing, profanesse, oppression, and the like, it is the thundring voyce of the Lord from Heaven, to rowse thee from the Den of Sinne: if thou lyest still in thy Sinne, thy case is damnable. Oh! That at the last wee would hearken to this voyce of CHRIST.
we Are careless, Because we think it is but a man, but know thou careless and presuming hearer, that when the Preacher calls upon thee to awake from sin, to leave thy Adultery, fornication; swearing, profaneness, oppression, and the like, it is the thundering voice of the Lord from Heaven, to rouse thee from the Den of Sin: if thou liest still in thy Sin, thy case is damnable. Oh! That At the last we would harken to this voice of CHRIST.
I answere, The Essentiall Word, speakes by the Predicated Word: The begotten Word, by the vvritten Word If the voyce uttered, be according to that Word which Hee himselfe and his Apostles delivered, it is the voyce of Christ: But if the voyce sound forth any doctrine that was never heard of in the time of Christ, nor in the time of his Apostles, that is the voyce of Antichrist: And such are the new doctrines in the Papacie. Oh! That all whom this concernes, would be deafe at the entising voyce of the whore of Babylon. But when yee are cleared from that, yee are not cleare.
I answer, The Essential Word, speaks by the Predicated Word: The begotten Word, by the written Word If the voice uttered, be according to that Word which He himself and his Apostles Delivered, it is the voice of christ: But if the voice found forth any Doctrine that was never herd of in the time of christ, nor in the time of his Apostles, that is the voice of Antichrist: And such Are the new doctrines in the Papacy. Oh! That all whom this concerns, would be deaf At the enticing voice of the whore of Babylon. But when ye Are cleared from that, ye Are not clear.
Oh! What Syrens doe daily inchant us with their voyces? What pleasures? What temptation? What vanitie? Sinne and Sathan, doe but once call us, & we come and heare:
Oh! What Sire's do daily inchant us with their voices? What pleasures? What temptation? What vanity? Sin and Sathan, do but once call us, & we come and hear:
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as the pleasant voyce of a Sweete singer, but that by the same, they may be raysed up from all earthly meditations, to have their Conversation in Heaven: and thither to follow the good Shepheard whither He is gone before.
as the pleasant voice of a Sweet singer, but that by the same, they may be raised up from all earthly meditations, to have their Conversation in Heaven: and thither to follow the good Shepherd whither He is gone before.
To this end, Hee himselfe began to call, for Hee said to Peter, and Andrew, and Iames, and Iohn, and Matthew, Follow me; and thus daily, by his Spirit inwardly,
To this end, He himself began to call, for He said to Peter, and Andrew, and James, and John, and Matthew, Follow me; and thus daily, by his Spirit inwardly,
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Let us follow him in his Patience, in his meekenesse, in the forgiving of his enemies, in his diligence in prayer: We, of the Cleargie, in his laborious teaching in the Temple;
Let us follow him in his Patience, in his meekness, in the forgiving of his enemies, in his diligence in prayer: We, of the Clergy, in his laborious teaching in the Temple;
follow after peace (saith David ) and the Apostle, follow after Love, after Truth, after Holinesse: But, Hee is the fountaine from whence all these graces flow, that NONLATINALPHABET,
follow After peace (Says David) and the Apostle, follow After Love, After Truth, After Holiness: But, He is the fountain from whence all these graces flow, that,
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Woe be to the world, because of offences in this kinde: For, many errors are committed in this one action. In not following: In following: After following. First, In not following, namely:
Woe be to the world, Because of offences in this kind: For, many errors Are committed in this one actium. In not following: In following: After following. First, In not following, namely:
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namely, him that will follow Christ for gaine, these love themselves better then Christ: and are profane like Esau, or like the Israelites, longing after the flesh-pots of Egipt.
namely, him that will follow christ for gain, these love themselves better then christ: and Are profane like Esau, or like the Israelites, longing After the fleshpots of Egypt.
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Now, a word or two of particular Application, and that to Two sorts of Persons. To the Shepheards. To the Sheepe. Shepheards of two kinds: Civill, and Ecclesiasticall.
Now, a word or two of particular Application, and that to Two sorts of Persons. To the Shepherds. To the Sheep. Shepherds of two Kinds: Civil, and Ecclesiastical.
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Hee saith unto Cyrus: Thou art my Shepheard. And in this very sence, Ioshua is called a Shepheard. ) Then know your Sheepe, search them, keepe them from infection, dresse them for the scab, least they spoile the flocke:
He Says unto Cyrus: Thou art my Shepherd. And in this very sense, Ioshua is called a Shepherd.) Then know your Sheep, search them, keep them from infection, dress them for the scab, lest they spoil the flock:
From the Civill Pastors, I turne to the Ecclesiasticall. Ye sonnes of Aaron, These things are proper for you, yee are the Shepheards of the flocke of Christ. Take not to your selves the instruments of a foolish shepheard:
From the Civil Pastors, I turn to the Ecclesiastical. You Sons of Aaron, These things Are proper for you, ye Are the Shepherds of the flock of christ. Take not to your selves the Instruments of a foolish shepherd:
If you finde in your flocke, a sheepe untoward, unsound, unrepentant, after once or twice admonition, (when no other meanes will serve) Deliver him unto Sathan, that the rest may feate.
If you find in your flock, a sheep untoward, unsound, unrepentant, After once or twice admonition, (when no other means will serve) Deliver him unto Sathan, that the rest may feat.
But, if you find any sheepe that is tractable, growing, ready to returne, quench not the smoaking flax, open the bosome, shut not up the fold least by your severitie hee fall away againe,
But, if you find any sheep that is tractable, growing, ready to return, quench not the smoking flax, open the bosom, shut not up the fold least by your severity he fallen away again,
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In a word, Carrie a continuall hand, and tender heart over the flocke, and give them preservatives against the rott of sinne. Carrie them from the boggs of Popish error & superstition, to the Hill of the Lord, & to the sound,
In a word, Carry a continual hand, and tender heart over the flock, and give them preservatives against the rot of sin. Carry them from the bogs of Popish error & Superstition, to the Hill of the Lord, & to the found,
And know, that the Owner will examine you about his sheepe (as Eliab did David ) & will require a more strict account at your hands, then ever Laban required at the hands of Iacob. Oh! That everie day wee may be found readie with our reckonings, that when that NONLATINALPHABET, The chiefe Shepeheard, shall appeare, wee might stand Recti in Curia, and receive a Crowne of Glorie.
And know, that the Owner will examine you about his sheep (as Eliab did David) & will require a more strict account At your hands, then ever Laban required At the hands of Iacob. Oh! That every day we may be found ready with our reckonings, that when that, The chief Shepherd, shall appear, we might stand Recti in Curia, and receive a Crown of Glory.
Yee Sonnes of God, seede of the righteous, and sheepe of that great Pastor IESVS CHRIST, remember your Title: execute your taske: be harmelesse, meeke, and patient: sound in the Faith: sober in your life.
Ye Sons of God, seed of the righteous, and sheep of that great Pastor JESUS CHRIST, Remember your Title: execute your task: be harmless, meek, and patient: found in the Faith: Sobrium in your life.
Heare his voyce, and shunne (ô shunne) the voyce of Antichrist. Hearken to the true Shepheard, and follow him in his steps, In praesenti per gratiam, in futuro per gloriam, Lay hold on him,
Hear his voice, and shun (o shun) the voice of Antichrist. Harken to the true Shepherd, and follow him in his steps, In praesenti per gratiam, in futuro per gloriam, Lay hold on him,
Then shall the Servant, follow his Master: the Sonne, the Father: the Spouse, her Bridegrome: the Saints, their King: The Virgins, the Lambe: and the Sheepe, their Shepheard, even unto the Throne, there to sit, and to Iudge the world: And (that which now must be my ending,
Then shall the Servant, follow his Master: the Son, the Father: the Spouse, her Bridegroom: the Saints, their King: The Virgins, the Lamb: and the Sheep, their Shepherd, even unto the Throne, there to fit, and to Judge the world: And (that which now must be my ending,
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THE FOVRTH SERMON, Viz. Sions Compasse. PSALM. 48. Vers. 12.13.14. 12 Compasse about Sion: and goe round about her: tell the Towers thereof. 13 Marke well her bulwarkes: Consider her Palaces:
THE FOURTH SERMON, Viz. Zions Compass. PSALM. 48. Vers. 12.13.14. 12 Compass about Sion: and go round about her: tell the Towers thereof. 13 Mark well her bulwarks: Consider her Palaces:
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Yov, as Vice-Roy of another Iehosaphat, are risen up from your Metropolis, to goe thorough the people of this Land, almost from Dan to Beersheba: & give me leave (I pray) to say unto you (as you passe along) in the wordes of Iehosaphat, Take heede what yee doe, or in the words of David, Compasse about Sion, and goe round about her: Tell the Towers thereof: Marke well her bulwarkes:
You, as Vice-Roy of Another Jehoshaphat, Are risen up from your Metropolis, to go through the people of this Land, almost from Dan to Beersheba: & give me leave (I pray) to say unto you (as you pass along) in the words of Jehoshaphat, Take heed what ye do, or in the words of David, Compass about Sion, and go round about her: Tell the Towers thereof: Mark well her bulwarks:
witnesse for us, Tremelius. Ecclesiam hortatur, He exhorteth the Church, that is, all the members of the Church: And witnesse for them, Iacobus de Valentia: Omnibus Christianis loquitur, Hee speakes to all Christians:
witness for us, Tremelius. Church hortatur, He exhorteth the Church, that is, all the members of the Church: And witness for them, Iacobus de Valentia: Omnibus Christianis loquitur, He speaks to all Christians:
Behold, marke, consider, tell it unto others, for it is the worke of God (even Our God ) who as hitherto he hath assisted his Church, so he will assist it still:
Behold, mark, Consider, tell it unto Others, for it is the work of God (even Our God) who as hitherto he hath assisted his Church, so he will assist it still:
Finall, in respect of man, To tell it to Posteritie. Efficient, in respect of God, and that Foure wayes, viz. His. Greatnesse, Elohim, God. Goodnesse, Elohênu, our God.
Final, in respect of man, To tell it to Posterity. Efficient, in respect of God, and that Foure ways, viz. His. Greatness, Elohim, God. goodness, Elohênu, our God.
And first, of the First, namely, Of Sion, which is the maine subject of this Text: And therefore though it be but a word, yet it must take up the largest portion of our Time.
And First, of the First, namely, Of Sion, which is the main Subject of this Text: And Therefore though it be but a word, yet it must take up the Largest portion of our Time.
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It was the joy of the earth. Here was the fort of Sion, & the City of David, nay it's called, The Citie of God. Now it is NONLATINALPHABET, confessed of all sides, that Sion for very many respects is accounted, The type of the Church of Christ:
It was the joy of the earth. Here was the fort of Sion, & the city of David, nay it's called, The city of God. Now it is, confessed of all sides, that Sion for very many respects is accounted, The type of the Church of christ:
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Witnesse Esay: witnesse David, in twentie places of his Psalmes, & in this respect, He saith, Many glorious things are spoken of thee, thou Citie of God. Awake ô my glory, my tongue and my heart, that I might set forth the prayse of Sion.
Witness Isaiah: witness David, in twentie places of his Psalms, & in this respect, He Says, Many glorious things Are spoken of thee, thou city of God. Awake o my glory, my tongue and my heart, that I might Set forth the praise of Sion.
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1 The first Meditation, is, The compactnesse of Sion, like a Citie: a tearme used by David: who twice also in this Psalme, cals Sion by the name of a Citie: In everie Citie, there is Grex, Lex, & Rex: Inhabitants, Lawes, and Governours.
1 The First Meditation, is, The compactness of Sion, like a city: a term used by David: who twice also in this Psalm, calls Sion by the name of a city: In every city, there is Grex, Lex, & Rex: Inhabitants, Laws, and Governors.
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So in the Church of God: Grex, sunt Fideles, Lex, est Charitas, Rex, est Christus: The Faithfull, are the flocke, Love, is the Law: and Christ, is the King.
So in the Church of God: Grex, sunt Fideles, Lex, est Charitas, Rex, est Christus: The Faithful, Are the flock, Love, is the Law: and christ, is the King.
And in our Text, there is mention made of Palaces, which no doubt were faire: yea Sion is called, The perfection of beautie. So is the Church counted faire in the sight of God. It is true, that shee calleth her selfe Blacke, and no marvaile,
And in our Text, there is mention made of Palaces, which no doubt were fair: yea Sion is called, The perfection of beauty. So is the Church counted fair in the sighed of God. It is true, that she calls her self Black, and no marvel,
for whiles shee dwels in this Cabin of the flesh, shee is begrimed with the Coales of sinne and sorrow: yet the compassionate Lover (even her Christ) hath washed her with his bloud, & made her faire and perfect thorough his beautie, which he hath set upon her.
for while she dwells in this Cabin of the Flesh, she is begrimed with the Coals of sin and sorrow: yet the compassionate Lover (even her christ) hath washed her with his blood, & made her fair and perfect through his beauty, which he hath Set upon her.
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3 The third Meditation, is the Forme of Sion, a Hill, for so it is tearmed in this, and the second Psalmes. The Members of the Church, are set upon an Hill (for so Chrysostome applies it, not onely to the Apostles, but ad Ecclesiam sanctorum, The whole Congregation of Saints) Wee are made a gazing to Men and Angels, and it is not much amisse, there is little danger in being descried:
3 The third Meditation, is the Form of Sion, a Hill, for so it is termed in this, and the second Psalms. The Members of the Church, Are Set upon an Hill (for so Chrysostom Applies it, not only to the Apostles, but ad Church sanctorum, The Whole Congregation of Saints) we Are made a gazing to Men and Angels, and it is not much amiss, there is little danger in being descried:
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Let them looke upon us that we perish not in the workes of darknesse, and being set upon a Hill, we are so much the farther from the vale of death. But there is somewhat else remarkeable in this Hill of Sion. Many of Christs actions were done upon an Hill: His Preaching: His Praying:
Let them look upon us that we perish not in the works of darkness, and being Set upon a Hill, we Are so much the farther from the vale of death. But there is somewhat Else remarkable in this Hill of Sion. Many of Christ actions were done upon an Hill: His Preaching: His Praying:
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Oh! That we would Lift up our eyes to the Hils, from whence commeth our helpe, and aspire by those same Mesilloth, steps and exaltations, to that which is to be found above.
Oh! That we would Lift up our eyes to the Hills, from whence comes our help, and aspire by those same Mesilloth, steps and exaltations, to that which is to be found above.
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4 The fourth Meditation, is, Sions foundation, Rockie, for herein was a strong forte, and probably therefore it was rockie, and in the Itinerarie, it is directly said, that in Sion was a Rocke: then Mount Sion, (as David saith) cannot be removed. God doth not build his Church upon the Sand. But if the Church be answerable unto Sion, Where is Sion? And what then shall become of the Church of God? I answere:
4 The fourth Meditation, is, Zions Foundation, Rocky, for herein was a strong fort, and probably Therefore it was rocky, and in the Itin, it is directly said, that in Sion was a Rock: then Mount Sion, (as David Says) cannot be removed. God does not built his Church upon the Sand. But if the Church be answerable unto Sion, Where is Sion? And what then shall become of the Church of God? I answer:
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That corporall Sion must needes have beene plowed as a field (according to Micah his Prophesie ) and that for the sinnes of the Princes, and Priests: but spirituall Sion stands, because the Rocke stands:
That corporal Sion must needs have been plowed as a field (according to micah his Prophesy) and that for the Sins of the Princes, and Priests: but spiritual Sion Stands, Because the Rock Stands:
5 The fift Meditation, is, Sions fulnesse & plentie, shadowed in the tearme of Millo, which signifieth fulnesse: Now Millo was a place within this Hill of Sion, or rather (as some thinke) Sion was otherwise stiled Millo, because there was no want, but all abundance therein. Oh the fulnesse of CHRIST!
5 The fift Meditation, is, Zions fullness & plenty, shadowed in the term of Millo, which signifies fullness: Now Millo was a place within this Hill of Sion, or rather (as Some think) Sion was otherwise styled Millo, Because there was no want, but all abundance therein. O the fullness of CHRIST!
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In regard of this fulnesse, feare not any outward emptinesse. Say (if occasion be) with Naomi, I went out full, but the Lord hath made me to returne emptie, but yet beware of spirituall emptinesse, least the Lord finde you naked, as he found Israel, that is, emptie and destitute of his Graces, with which,
In regard of this fullness, Fear not any outward emptiness. Say (if occasion be) with Naomi, I went out full, but the Lord hath made me to return empty, but yet beware of spiritual emptiness, least the Lord find you naked, as he found Israel, that is, empty and destitute of his Graces, with which,
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if you will be filled, emptie your soules of everie stuffing Sinne, Bono implendus es (saith Augustine) sunde malum: When freed of evill, then fild with good.
if you will be filled, empty your Souls of every stuffing Sin, Bono implendus es (Says Augustine) sunde malum: When freed of evil, then filled with good.
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6 The sixt Meditation, is, Sions latitude. For, from Sion, as from a Center, went out into a circumference, the vallies of Iordan, Siloe, Hinnon, Gihon, Cedron, & Baca. Thus,
6 The sixt Meditation, is, Zions latitude. For, from Sion, as from a Centre, went out into a circumference, the valleys of Iordan, Siloe, Hinnon, Gihon, Cedron, & Baca. Thus,
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for hence hath the Lord shined: in his Law: in his Law-giver: in his Salvation. And all this is proper to the Church of God: for here is the Word, and there is no salvation out of this Arke: no comfort, no Christ out of the Church. Hee cannot have God to be his Father (saith Cyprian) which hath not the Church to be his Mother.
for hence hath the Lord shined: in his Law: in his Lawgiver: in his Salvation. And all this is proper to the Church of God: for Here is the Word, and there is no salvation out of this Ark: no Comfort, no christ out of the Church. He cannot have God to be his Father (Says Cyprian) which hath not the Church to be his Mother.
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but when once we had attayned to the top, it overlooked all the plaines of Iordan. This is our estate in the Church of God: as the Apostle saith, We have neede of Patience, so I say, wee had neede of strength, till we appeare before God in that Sion which is above.
but when once we had attained to the top, it overlooked all the plains of Iordan. This is our estate in the Church of God: as the Apostle Says, We have need of Patience, so I say, we had need of strength, till we appear before God in that Sion which is above.
Let then the promoting of true Religion, and demolishing of superstition, be alwaies held a matter of excellency in the eyes of Ieremies great ones, though uneasie to accomplish,
Let then the promoting of true Religion, and demolishing of Superstition, be always held a matter of excellency in the eyes of Jeremiahs great ones, though uneasy to accomplish,
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And let the execution of the Lawes, both Humane, and Divine, be unto them as their Sion, their delight, their altitude, their height, their excellencie:
And let the execution of the Laws, both Humane, and Divine, be unto them as their Sion, their delight, their altitude, their height, their excellency:
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And though (in the midst of so froward & crooked a generation ) they shall meete with many pull-backes in their ascending of this height of Sion, yet when once they have attained to the top, they shall then with comfort, overlooke all those carnal reasōs which (in this climbing of Sion ) they have rejected with so heroicall a resolution.
And though (in the midst of so froward & crooked a generation) they shall meet with many pull-backs in their ascending of this height of Sion, yet when once they have attained to the top, they shall then with Comfort, overlook all those carnal Reasons which (in this climbing of Sion) they have rejected with so heroical a resolution.
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Yea let us all climbe up to the top of Sion, by the steps of Pietie. Christ cals us to Puritie in Heart: Peter, to Holines: Paul, to Sanctification. These are hard sayings:
Yea let us all climb up to the top of Sion, by the steps of Piety. christ calls us to Purity in Heart: Peter, to Holiness: Paul, to Sanctification. These Are hard sayings:
But let us mount over all difficulties with the wings of Faith, and feare not to climbe up to the Rocke of Sion: Let our paines be endlesse, till we have gotten to the top,
But let us mount over all difficulties with the wings of Faith, and Fear not to climb up to the Rock of Sion: Let our pains be endless, till we have got to the top,
1 The first Meditation, in this Second ranke is, Sions Longitude: for though Corporall Sion be confined to one side of Ierusalem, yet Typicall Sion, is extended farre and neere:
1 The First Meditation, in this Second rank is, Zions Longitude: for though Corporal Sion be confined to one side of Ierusalem, yet Typical Sion, is extended Far and near:
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Thus he gathered Abraham, from Vr of the Chaldees: Iob, from the land of Vz, & the Eunuch from Ethiopia. One of a Citie (saith Ieremy) and two of a Tribe, and brings them to Sion.
Thus he gathered Abraham, from Vr of the Chaldees: Job, from the land of Vz, & the Eunuch from Ethiopia. One of a city (Says Ieremy) and two of a Tribe, and brings them to Sion.
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Lift up thine eyes (saith Esay) and behold, thy Sonnes (O Sion) shall come from farre, The riches of the Gentiles, The Dromedaries of Midian, The Shippes of Tarshish, The Sheepe of Kedar,
Lift up thine eyes (Says Isaiah) and behold, thy Sons (Oh Sion) shall come from Far, The riches of the Gentiles, The Dromedaries of Midian, The Ships of Tarshish, The Sheep of Kedar,
Thus in the Text, have we Towers, Bulwarkes, and Palaces, in the Plurall number. Yea, the Angell in the Revelation did seale one hundred and fortiefoure thousand.
Thus in the Text, have we Towers, Bulwarks, and Palaces, in the Plural number. Yea, the Angel in the Revelation did seal one hundred and fortiefoure thousand.
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Not that I intend (with Bellarmine ) to make multitude, to be a note of the Church, for (when they have talked their fil yet) Christ shal have but a little flocke: and He is true of his word that said, Few doe enter in at the straite Gate.
Not that I intend (with Bellarmine) to make multitude, to be a note of the Church, for (when they have talked their fill yet) christ shall have but a little flock: and He is true of his word that said, Few do enter in At the strait Gate.
Actively, Sion hath the Art of memorie, shee remembreth her Creator: for the Time past, she remembers his wonders of old: for the Time Present, her tongue talketh of his righteousnesse daily, and for the Time to come, even from generation to generation, shee will set forth his prayse:
Actively, Sion hath the Art of memory, she Remember her Creator: for the Time past, she remembers his wonders of old: for the Time Present, her tongue talketh of his righteousness daily, and for the Time to come, even from generation to generation, she will Set forth his praise:
and here in the Text, shee tels it to Posteritie: this was the practise of the Saints in the Old Testament; as Abraham, who commanded his Sonnes, and houshold after him to keepe the wayes of the Lord.
and Here in the Text, she tells it to Posterity: this was the practice of the Saints in the Old Testament; as Abraham, who commanded his Sons, and household After him to keep the ways of the Lord.
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If God hath made his wonderfull workes to be had in remembrance (as David speaketh) then cannot Sion be forgotten, for there is no worke of his more wonderfull then his preservation of the Church. Wheresoever this Gospell is preached (saith Christ) there shall this that shee hath done, be spoken of for a memoriall of her.
If God hath made his wonderful works to be had in remembrance (as David speaks) then cannot Sion be forgotten, for there is no work of his more wonderful then his preservation of the Church. Wheresoever this Gospel is preached (Says christ) there shall this that she hath done, be spoken of for a memorial of her.
4 The fourth Meditation, is, Sions priviledge. There was Mount Sinai, aswell as Mount Sion, but yet his foundation in Sion (saith the Psalmographe ) that is (as Lyrae expounds it) God layd the foundation of his Church in Sion.
4 The fourth Meditation, is, Zions privilege. There was Mount Sinai, aswell as Mount Sion, but yet his Foundation in Sion (Says the Psalmographe) that is (as Lyrae expounds it) God laid the Foundation of his Church in Sion.
In Sinai, was the Law given, but in Sion, the Gospel. In the Law, God speaketh words of feare and trembling, but in the Gospell, the word of meekenesse & peace. When the Lord visited Elias in the Cave, there came a Winde, and the Lord was not in the winde:
In Sinai, was the Law given, but in Sion, the Gospel. In the Law, God speaks words of Fear and trembling, but in the Gospel, the word of meekness & peace. When the Lord visited Elias in the Cave, there Come a Wind, and the Lord was not in the wind:
So is the Lords love to be felt, not so much in the thunders of Sinai, as in the comforts of Sion. And though his Power is seene in the swelling waters of Iordan; yet is his delight, rather in the soft running waters of Siloe (a fountaine at the foote of Sion ) & therefore mount Sion above all others, is called Gods Hill. The schoolemen doe make God to be the object of Faith, and it is true in his kinde;
So is the lords love to be felt, not so much in the Thunders of Sinai, as in the comforts of Sion. And though his Power is seen in the swelling waters of Iordan; yet is his delight, rather in the soft running waters of Siloe (a fountain At the foot of Sion) & Therefore mount Sion above all Others, is called God's Hill. The Schoolmen do make God to be the Object of Faith, and it is true in his kind;
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and this is that Redeemer which came unto Sion: So that here is our priviledge, We are not come to mount Sinai, which gendereth unto bondage: but to mount Sion to the Citie of the living God,
and this is that Redeemer which Come unto Sion: So that Here is our privilege, We Are not come to mount Sinai, which gendereth unto bondage: but to mount Sion to the city of the living God,
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5 The fift Meditation, is, Sions Promises: That, NONLATINALPHABET (as Paul speakes) the preferment of Sion: for the Iewes, they had the Adoption, and the Promises: and to them were committed The Oracles of God. Augustine saith, that the Iewes, were the Librarie keepers of the Christians: and to this end it is thought, they had their Kiriath-sepher, the City of the Booke.
5 The fift Meditation, is, Zions Promises: That, (as Paul speaks) the preferment of Sion: for the Iewes, they had the Adoption, and the Promises: and to them were committed The Oracles of God. Augustine Says, that the Iewes, were the Library keepers of the Christians: and to this end it is Thought, they had their Kiriath-sepher, the city of the Book.
And in the first Councell of Constantinople (being the second general) by 150. Bishops, Ierusalem is called the NONLATINALPHABET, or Mother Citie of all Churches.
And in the First Council of Constantinople (being the second general) by 150. Bishops, Ierusalem is called the, or Mother city of all Churches.
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With what impudencie then did Benedict III. rob Ierusalem of her right, and give it to Rome? For hee decreed Rome to be first, and Ierusalem the fift, among the Seas of the Patriarches: and of late, the Trent-Councell hath called Rome, the Mother, & Mistris of all Churches. But by this Novell Disseisin, they have weakened (nay overthrown) their pretended Supremacie.
With what impudency then did Benedict III. rob Ierusalem of her right, and give it to Room? For he decreed Room to be First, and Ierusalem the fift, among the Seas of the Patriarchs: and of late, the Trent-Councell hath called Room, the Mother, & Mistress of all Churches. But by this Novel Disseisin, they have weakened (nay overthrown) their pretended Supremacy.
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6 The sixt, is, Sions Perpetuitie: For, it is the Hill wherein the Lord will abide for ever, and yet wee see, that God was not eternally tyed to externall Sion; for now the Wayes of Sion lament, and no man commeth to her solemne feasts.
6 The sixt, is, Zions Perpetuity: For, it is the Hill wherein the Lord will abide for ever, and yet we see, that God was not eternally tied to external Sion; for now the Ways of Sion lament, and no man comes to her solemn feasts.
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They stile Rome, Aeterna Vrbs: and (as the Iewes unto Ierusalem, the Donatists to Affrica, so these men) would tye the Church to Rome. The Church, is called in the Creede, Catholicke, and in this sense, justly stiled Oecumenicall, scattered over all the world:
They style Room, Aeterna Urbs: and (as the Iewes unto Ierusalem, the Donatists to Africa, so these men) would tie the Church to Room. The Church, is called in the Creed, Catholic, and in this sense, justly styled Ecumenical, scattered over all the world:
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And though the Catholicke Church hath his Perpetuitie, yet particular Churches have their Period, and so had Sion. But God promised a perpetuitie to Sion. Hee did so,
And though the Catholic Church hath his Perpetuity, yet particular Churches have their Period, and so had Sion. But God promised a perpetuity to Sion. He did so,
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Shall Gods worship cease? Christ hath untyed this knot, The time shall come, when there shall be no more worshipping in this Mount (saith Christ ) but the faithfull shall worship God (everie where) in spirit and truth: Everie Land, is Iudea: everie Citie, Ierusalem: every House, is Sion: and everie Person, a Temple, to serve God in.
Shall God's worship cease? christ hath untied this knot, The time shall come, when there shall be no more worshipping in this Mount (Says christ) but the faithful shall worship God (every where) in Spirit and truth: Every Land, is Iudea: every city, Ierusalem: every House, is Sion: and every Person, a Temple, to serve God in.
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but as the Place where Moses stood was Holy ground, by reason of Gods presence at that time: so Mount Sion, was holy, by reason of his presence there at that time, by the Arke, by his Word, by his Testimonies. But now, to hang out the Ivie, when the Wine is gone,
but as the Place where Moses stood was Holy ground, by reason of God's presence At that time: so Mount Sion, was holy, by reason of his presence there At that time, by the Ark, by his Word, by his Testimonies. But now, to hang out the Ivy, when the Wine is gone,
& thither to runne in pilgrimage (as many of the sonnes of men doe at this day) it is but that NONLATINALPHABET, will worship, condemned by the Apostle. Oh! How many excellent things are spoken of thee ô Sion? Yet now thou art profane:
& thither to run in pilgrimage (as many of the Sons of men do At this day) it is but that, will worship, condemned by the Apostle. Oh! How many excellent things Are spoken of thee o Sion? Yet now thou art profane:
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Zion, is turned into Zijm, & into their brethren, the Iijm, & their companions, the Ohim. And why is all this come upon them? Even for Sinne. Takeaway the O out of Sion (to lament withall) & the remainder will shew the cause of her ruine.
Zion, is turned into Zijm, & into their brothers, the Iijm, & their Sodales, the O him. And why is all this come upon them? Even for Sin. Takeaway the Oh out of Sion (to lament withal) & the remainder will show the cause of her ruin.
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& contempt of the poore, & those other foure: Profaning of the Sabbath: Idolatry: Contempt of the Word, & defrauding of Iustice & Iudgement. Let us be warned by their harmes:
& contempt of the poor, & those other foure: Profaning of the Sabbath: Idolatry: Contempt of the Word, & defrauding of justice & Judgement. Let us be warned by their harms:
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Oh that there were in us a wise heart, to turne unto the Lord, by true repentance, least Hee take away from us the Arke of his strength, his Word, and Sacraments, and cause the wayes of Sion to lament.
O that there were in us a wise heart, to turn unto the Lord, by true Repentance, least He take away from us the Ark of his strength, his Word, and Sacraments, and cause the ways of Sion to lament.
Not that I doe (with the Schoolemen, and others) place anie great Mysterie, or Perfection, in the number of Seven; but because I am transported with the love of Sion: and Salomon tels me, that a Threefold cord is not easily broken.
Not that I do (with the Schoolmen, and Others) place any great Mystery, or Perfection, in the number of Seven; but Because I am transported with the love of Sion: and Solomon tells me, that a Threefold cord is not Easily broken.
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The last seven Meditations concerning Sion, are these: viz: Her Safetie: Her Situation: Her Stabilitie: Her Strength: Her Succession: Her Visibilitie; & Her Victory.
The last seven Meditations Concerning Sion, Are these: videlicet: Her Safety: Her Situation: Her Stability: Her Strength: Her Succession: Her Visibility; & Her Victory.
By the middest of the Earth, the Papall expositors, doe say is meant Ierusalem: and the Geographers, doe place Ierusalem in the middest of the earth: affirming;
By the midst of the Earth, the Papal expositors, do say is meant Ierusalem: and the Geographers, do place Ierusalem in the midst of the earth: affirming;
though ( Geographically perhaps) we may misse in this account, eyther in Latitude, or Longitude: yet Theologicaly, it is most certaine, that the Church (which is the Typicall Sion ) is in Safetie. Sometimes God is said to be in the middest of His, and sometimes They in the midst of Him, and He round about Them. They are then in the middest:
though (Geographically perhaps) we may miss in this account, either in Latitude, or Longitude: yet Theologicaly, it is most certain, that the Church (which is the Typical Sion) is in Safety. Sometime God is said to be in the midst of His, and sometime They in the midst of Him, and He round about Them. They Are then in the midst:
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They feare not any overthrowe, by tilting up on one side, neyther are they over-runne by Borderers, for, The Angell of the Lord pitcheth his Tents round about them which feare the Lord, and delivereth them.
They Fear not any overthrow, by tilting up on one side, neither Are they overrun by Borderers, for, The Angel of the Lord pitcheth his Tents round about them which Fear the Lord, and Delivereth them.
Oh! That wee would be content to be compassed about, and so gathered into the armes of Christ, that neyther by blinde Devotion, wee put our selves into the hands of Saints; nor by Sinne, into the clutches of Sathan.
Oh! That we would be content to be compassed about, and so gathered into the arms of christ, that neither by blind Devotion, we put our selves into the hands of Saints; nor by Sin, into the clutches of Sathan.
2 Secondly, of Sions Situation: it was to the Northside of Ierusalē (for so those words Iarkethe Tsaphon, are expounded in the second verse of this Psalme. ) In times past, wee were wont to say, Omne malum ab Aquilone: All evill comes from the North:
2 Secondly, of Zions Situation: it was to the North side of Ierusalē (for so those words Iarkethe Tsaphon, Are expounded in the second verse of this Psalm.) In times past, we were wont to say, Omne malum ab Aquilone: All evil comes from the North:
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but, now wee must (and justly may) change our note, for we have received a Basilicon Doron, from the North: and here, Mount Sions Situation, is to the North; and this affords Two Meditations: Passive and Active.
but, now we must (and justly may) change our note, for we have received a Basilicon Doron, from the North: and Here, Mount Zions Situation, is to the North; and this affords Two Meditations: Passive and Active.
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Active. As Mount Sion being on the North, kept off the bitternesse of the winde, from the other parts of the Citie, which lay to the South: So the Church of God, doth keepe both her owne,
Active. As Mount Sion being on the North, kept off the bitterness of the wind, from the other parts of the city, which lay to the South: So the Church of God, does keep both her own,
As the Lungs, is the Fanne of the Body, so the Church is the Fanne (nay the Soule ) of the world. Therfore, Woe be to this misunderstanding Age. The Church is but esteemed as Chaffe, & the Iust, makes himselfe a prey.
As the Lungs, is the Fan of the Body, so the Church is the Fan (nay the Soul) of the world. Therefore, Woe be to this misunderstanding Age. The Church is but esteemed as Chaff, & the Just, makes himself a prey.
& leanes not to this Wall, or that Building: This is a Type of the Church of God. It must stand upright, Not leaning to the right hand, nor to the left:
& leans not to this Wall, or that Building: This is a Type of the Church of God. It must stand upright, Not leaning to the right hand, nor to the left:
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not relying on Mens traditions, superstitious vanities, forraine amities with Idolaters: All which, are but as the Broken reede of Egipt: Let Sion stand by it selfe.
not relying on Men's traditions, superstitious vanities, foreign amities with Idolaters: All which, Are but as the Broken reed of Egypt: Let Sion stand by it self.
Againe, the World is round about Sion: Sion then is In, but not Of, the World. Let our Three mortal enemies the Flesh, the World, and the Devill, runne ryott round about our Soules: but let Vs, stand upright.
Again, the World is round about Sion: Sion then is In, but not Of, the World. Let our Three Mortal enemies the Flesh, the World, and the devil, run riot round about our Souls: but let Us, stand upright.
Such Towers and Bulwarkes, such defence and strength (nay farre greater) hath the Church of God. And that Two wayes accomplished, viz. By Mediate meanes, and Immediate Author.
Such Towers and Bulwarks, such defence and strength (nay Far greater) hath the Church of God. And that Two ways accomplished, viz. By Mediate means, and Immediate Author.
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to which power, wee may adde the powerfull, and comfortable Seales of his Covenant, namely, the Two Sacraments; which are like those Flagons of Wine, which revive the Church, when it is fallen into a swoone.
to which power, we may add the powerful, and comfortable Seals of his Covenant, namely, the Two Sacraments; which Are like those Flagons of Wine, which revive the Church, when it is fallen into a swoon.
Secondly, the Preachers of the Word, they are the strength Mediatly, of Sion. It was a dreame (and nought else but a dreame) that Innocentius the third, thought in his sleepe, to have seene their S. Francis the Assisinate, with his shoulders to uphold the Palace of Lateran: but it is past dreaming,
Secondly, the Preachers of the Word, they Are the strength Mediately, of Sion. It was a dream (and nought Else but a dream) that Innocentius the third, Thought in his sleep, to have seen their S. Francis the Assisinate, with his shoulders to uphold the Palace of Lateran: but it is passed dreaming,
and He is that El, That strong God of our salvation (as Moses calleth him.) Oh! The weakenesse of the Sonnes of men readie to stumble and to tumble, to falter and to fall,
and He is that El, That strong God of our salvation (as Moses calls him.) Oh! The weakness of the Sons of men ready to Stumble and to tumble, to falter and to fallen,
5 Fiftly, of Sions Succession: For, locally it was noe other, then onely from the Idolatrous Iebusites, set forth under the tearmes of Blinde, and Lame; and yet in that verie place did David build his Citie,
5 Fifty, of Zions Succession: For, locally it was no other, then only from the Idolatrous Jebusites, Set forth under the terms of Blind, and Lame; and yet in that very place did David built his city,
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That which Hillarie spake against Auxentius: Malè vos parietum cepit amor: we may here change into another Affection: and say, Malè vos parietum cepit odium.
That which Hilary spoke against Auxentius: Malè vos parietum cepit amor: we may Here change into Another Affection: and say, Malè vos parietum cepit odium.
Secondly, forraine Adversaries, who doe much boast of outward succession. But S. Augustine, not onely mentions Anastasius, his succession in the Sea of Rome; but Iohn, his succession in the Sea of Ierusalem: even then when He wrote against Petilian the Donatist. And their owne Stapleton, tels us, That the Greeke Churches, can demonstrate their personall succession, from the foundations of the Apostles:
Secondly, foreign Adversaries, who doe much boast of outward succession. But S. Augustine, not only mentions Anastasius, his succession in the Sea of Room; but John, his succession in the Sea of Ierusalem: even then when He wrote against Petilian the Donatist. And their own Stapleton, tells us, That the Greek Churches, can demonstrate their personal succession, from the foundations of the Apostles:
Yea, from S. Andrew (for Constantinople ) saith Nicephorus, in his Chronologie, alledged by Bellarmine, in his Notes of the Church. Yet our Adversaries, will not say, that the Church of Ierusalem, or Constantinople, is the true Church. And the same Stapleton tells them, that Personall succession is nothing, when it is not joyned unto doctrine;
Yea, from S. Andrew (for Constantinople) Says Nicephorus, in his Chronology, alleged by Bellarmine, in his Notes of the Church. Yet our Adversaries, will not say, that the Church of Ierusalem, or Constantinople, is the true Church. And the same Stapleton tells them, that Personal succession is nothing, when it is not joined unto Doctrine;
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but, if adverse in doctrine, it is of another Sea. Now, though our Adversaries shall produce a shew of Personall succession (which yet wee prove to be Improbable from Peter, uncertaine in the Entrance, and interrupted often, aswell by the Papacie of Pope Ioane, as by the Apostacie of fiftie Popes, for 140. yeres, witnessed by Genebrard: as also after that, by that 29th. Schisme in the Papacie, for fiftie yeares, when Clemens VII. and many of his successors sate in Avignion, about the yeare 1380. ) Yet they shall never be able to prove a succession in life and doctrine, which is the life of Succession. For,
but, if adverse in Doctrine, it is of Another Sea. Now, though our Adversaries shall produce a show of Personal succession (which yet we prove to be Improbable from Peter, uncertain in the Entrance, and interrupted often, aswell by the Papacy of Pope Ioane, as by the Apostasy of fiftie Popes, for 140. Years, witnessed by Genebrard: as also After that, by that 29th. Schism in the Papacy, for fiftie Years, when Clemens VII. and many of his Successors sat in Avignon, about the year 1380.) Yet they shall never be able to prove a succession in life and Doctrine, which is the life of Succession. For,
as for their Life, it is set out in a jest by Balthazar Castilio, That Peter and Paul doe blush at the wickednesse of their Successors: and seriously, by Staphylus, that the life, and behaviour of their Priesthood, is verie scandalous to the world:
as for their Life, it is Set out in a jest by Balthazar Castilio, That Peter and Paul do blush At the wickedness of their Successors: and seriously, by Staphylus, that the life, and behaviour of their Priesthood, is very scandalous to the world:
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And as for their doctrine, their owne Bishop Mus tells them, That Priest, & people, are fallen with one cōsent, from Religion to superstition: from Faith, to Infidelitie: from Christ, to Antichrist.
And as for their Doctrine, their own Bishop Mus tells them, That Priest, & people, Are fallen with one consent, from Religion to Superstition: from Faith, to Infidelity: from christ, to Antichrist.
6 Sixtly, we come to Sions Visibilitie. For, If Sion can be marked, and her Towers told; then certainely Sion is visible. Here me (thinks) I see many weake Protestants to droupe,
6 Sixty, we come to Zions Visibility. For, If Sion can be marked, and her Towers told; then Certainly Sion is visible. Here me (thinks) I see many weak Protestants to droop,
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First, as it is a Type of the Catholicke Church, spoken of in the Creede, so it is invisible; for That Church is beleeved, and therefore is not seene (as the Author to the Hebrewes argueth. )
First, as it is a Type of the Catholic Church, spoken of in the Creed, so it is invisible; for That Church is believed, and Therefore is not seen (as the Author to the Hebrews argue.)
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Secondly, as it was a Particular Church, so it was visible. So were the Churches of Corinth, Galatia, Philipi, and the seven Churches in Asia. So is the Church of England, visible at this day. But some will object;
Secondly, as it was a Particular Church, so it was visible. So were the Churches of Corinth, Galatia, Philip, and the seven Churches in Asia. So is the Church of England, visible At this day. But Some will Object;
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For a long season, Israel was without the true God, without a Priest to teach, and without Law: and yet, it was even then, the Church of God. Doe you not see that the Sun, is sometimes under the clouds? yet Who doth denie even then, the bodie, & light of the same? S. Augustine, compares the Church to the Moone, which, sometime shineth out, at another time it is deprived of a great portion of her light,
For a long season, Israel was without the true God, without a Priest to teach, and without Law: and yet, it was even then, the Church of God. Do you not see that the Sun, is sometime under the Clouds? yet Who does deny even then, the body, & Light of the same? S. Augustine, compares the Church to the Moon, which, sometime shines out, At Another time it is deprived of a great portion of her Light,
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and splendor of the Church, which shewed it selfe in the time of Christ, of his Apostles, & the Primitive Church, was sometimes darkened, by the clouds of creeping errors, which over-shadowed it,
and splendour of the Church, which showed it self in the time of christ, of his Apostles, & the Primitive Church, was sometime darkened, by the Clouds of creeping errors, which overshadowed it,
and sleeping Prelates, Tares were sowen: and all, for the unthankefulnesse of men, whom God gave over to beleeve lyes, because they would not beleeve the truth.
and sleeping Prelates, Tares were sown: and all, for the unthankfulness of men, whom God gave over to believe lies, Because they would not believe the truth.
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And, Though the beautie of the Church of England, in the blessed time of King Edward the sixt, was besmeared with the bloud of the Saints, in the Raigne of Queene Marie, that our Sion, seemed wholy to be darkened:
And, Though the beauty of the Church of England, in the blessed time of King Edward the sixt, was besmeared with the blood of the Saints, in the Reign of Queen Marry, that our Sion, seemed wholly to be darkened:
7 Lastly, wee come to Sions victorie. Many are the sorrowes of the righteous (saith David ) so, Many are the sores of Sion; but at length there is health. Manie a wound doth it receive from them without, from them within; but at last, it gets the Victorie. They that hate Sion, shall all be turned backeward.
7 Lastly, we come to Zions victory. Many Are the sorrows of the righteous (Says David) so, Many Are the sores of Sion; but At length there is health. Many a wound does it receive from them without, from them within; but At last, it gets the Victory. They that hate Sion, shall all be turned backward.
So that now, we may inscribe this propertie of Sion, (as David doth many of his Psalmes) Lamenat seach, Vincenti: To him that overcommeth. But, Who is this Conqueror, that overcommeth? Is there any sensible demonstration of this victorie in the word? Yes, That so Graphicall, and lively a description, in the fourteenth of the Revelation, that nothing can be more.
So that now, we may inscribe this property of Sion, (as David does many of his Psalms) Lamenat seach, Vincent: To him that Overcometh. But, Who is this Conqueror, that Overcometh? Is there any sensible demonstration of this victory in the word? Yes, That so Graphical, and lively a description, in the fourteenth of the Revelation, that nothing can be more.
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What is this that wee heare? We have laboured, by these XXI. steps, to climbe up to the top of Sion: and now that wee are come thither, Whom have wee found standing there? Our elder brother, our Saviour, our Redeemer.
What is this that we hear? We have laboured, by these XXI. steps, to climb up to the top of Sion: and now that we Are come thither, Whom have we found standing there? Our elder brother, our Saviour, our Redeemer.
Here let us cast Anchor: this is our Period, our Haven, our Heaven. That Sion, which is the subject of our Text, hath gotten such a crest, (The Lambe of God) such a Christ (even, Iesus the righteous) that, nothing could be told us more to our consolation.
Here let us cast Anchor: this is our Period, our Haven, our Heaven. That Sion, which is the Subject of our Text, hath got such a crest, (The Lamb of God) such a christ (even, Iesus the righteous) that, nothing could be told us more to our consolation.
Oh! What encouragement is this, to draw us unto the love of Sion, when Christ lyeth not downe as overcome, but standeth up as a Conqueror on the top of Sion, to see us, to save us, to heare us, to helpe us, to descrie, to destroy our Adversaries, that in the fulnesse of time, he may reach forth his hand,
Oh! What encouragement is this, to draw us unto the love of Sion, when christ lies not down as overcome, but Stands up as a Conqueror on the top of Sion, to see us, to save us, to hear us, to help us, to descry, to destroy our Adversaries, that in the fullness of time, he may reach forth his hand,
but wee blush to see thy vanitie, being more full of Rhetoricall declamation, then Theologicall demonstration. Wee know, that the Church is the Spouse of Christ, his Love, his Dove, his undefiled:
but we blush to see thy vanity, being more full of Rhetorical declamation, then Theological demonstration. we know, that the Church is the Spouse of christ, his Love, his Dove, his undefiled:
But withall, wee know that a Particular, cannot be an Vniversall, neyther can a Romane, be the Catholicke Church. Oh! How many impostures, doe our Romanists vent unto the world, under the name of the Church, making it (as a rich Arras ) to cover the mud-walles of their deformities? Their owne Leo, may fitly say to them in generall, (as he wrote to certaine Monkes in particular) Ecclesiae nomine armamini: & contra Ecclesiam dimicatis.
But withal, we know that a Particular, cannot be an Universal, neither can a Roman, be the Catholic Church. Oh! How many Impostors, do our Romanists vent unto the world, under the name of the Church, making it (as a rich Arras) to cover the mudwalls of their deformities? Their own Leo, may fitly say to them in general, (as he wrote to certain Monks in particular) Ecclesiae nomine armamini: & contra Church dimicatis.
her Towers: her Bulwarkes: her Palaces. Hee commaunds everie Tower to be told, nay to be bookt (for that seemes to be the Etymon of the word Sipheru ) Nay, The Lord takes notice of every Pot in Ierusalem, Yea, of the very Snuffers & snuff-dishes. Oh! with what precise observāce ought the Princes of the earth to take notice of these things, that they being followers of God as deere children, may procure the wealth, peace,
her Towers: her Bulwarks: her Palaces. He commands every Tower to be told, nay to be booked (for that seems to be the Etymon of the word Sipheru) Nay, The Lord Takes notice of every Pot in Ierusalem, Yea, of the very Snuffers & Snuff-dishes. Oh! with what precise observance ought the Princes of the earth to take notice of these things, that they being followers of God as deer children, may procure the wealth, peace,
The third Vse, is to stirre up the sonnes of men, to runne into the bosome of the Church, the spirituall Sion; where they may have their safe repose, their repast, their rest: that God being their Father, and the Church their Mother, they may be nourished in his family,
The third Use, is to stir up the Sons of men, to run into the bosom of the Church, the spiritual Sion; where they may have their safe repose, their repast, their rest: that God being their Father, and the Church their Mother, they may be nourished in his family,
And hitherto, of the Subject of this Text, namely of Sion: Now to the Action, which (being manifold) according to my first Division; I reduce it unto Two, viz. To Compasse Sion, and to Marke it.
And hitherto, of the Subject of this Text, namely of Sion: Now to the Actium, which (being manifold) according to my First Division; I reduce it unto Two, viz. To Compass Sion, and to Mark it.
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Or with the Marriners Compasse; that if (in your spirituall sayling unto Canaan ) you meete with an Euroclydon, or storme in the East; you may cast about another way,
Or with the Mariners Compass; that if (in your spiritual sailing unto Canaan) you meet with an Euroclydon, or storm in the East; you may cast about Another Way,
Oh! That yee would also compasse about this our Sion, with the Fire of Love, of Wisedome, and of Zeale: that God may be glorified, Sion benefited, and your Soule• saved.
Oh! That ye would also compass about this our Sion, with the Fire of Love, of Wisdom, and of Zeal: that God may be glorified, Sion benefited, and your Soule• saved.
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Now to the second, and last: To marke Sion, To Tell, Behold, and Consider: For, those tearmes of Action, are in the Text: all which, wee will reduce to a word (and that a Monosyllable) Marke. Habakkuk, tels us of a writing, that Hee that runnes may reade it:
Now to the second, and last: To mark Sion, To Tell, Behold, and Consider: For, those terms of Actium, Are in the Text: all which, we will reduce to a word (and that a Monosyllable) Mark. Habakkuk, tells us of a writing, that He that runs may read it:
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First, marke the endowments of Sion. In times past, the Church had large Donations (not like that forged donation of Constantine, the Decree, concerning which, Nauclerus affirmeth, Paleam esse & nihil probare, to be Chaffe (as the Canonists call it) and prooveth nothing: But, donations ) reall,
First, mark the endowments of Sion. In times past, the Church had large Donations (not like that forged donation of Constantine, the decree, Concerning which, Nauclerus Affirmeth, Paleas esse & nihil Probare, to be Chaff (as the Canonists call it) and proveth nothing: But, donations) real,
& certaine through the pietie and bountie of Princes, and others well affected in those ages But alas, Religion brought forth riches, and the daughter hath devoured the Mother.
& certain through the piety and bounty of Princes, and Others well affected in those ages But alas, Religion brought forth riches, and the daughter hath devoured the Mother.
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It is fit therefore, that the Law should be unto us a bond, when our conscience hath no bound. But for all that, this shall not excuse any of you (My Christian Auditorie) if ever by importunitie, faire promises,
It is fit Therefore, that the Law should be unto us a bound, when our conscience hath no bound. But for all that, this shall not excuse any of you (My Christian Auditory) if ever by importunity, fair promises,
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least the Lord put a hooke into their nostrils, and so plucke it out of their jawes againe ▪ or (leaving it with them for a further vengeance) cause it to be vnto them, as a fire which shall devoure all their increase.
lest the Lord put a hook into their nostrils, and so pluck it out of their Jaws again ▪ or (leaving it with them for a further vengeance) cause it to be unto them, as a fire which shall devour all their increase.
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Be bountifull unto Sion, for the repayring of her ruines, augmenting of her rents, adorning of her Libraries. So shall your Barnes be filled with abundance, and whensoever you seeme to want, God will recompence it unto you, at the resurrection of the just.
Be bountiful unto Sion, for the repairing of her ruins, augmenting of her rends, adorning of her Libraries. So shall your Barns be filled with abundance, and whensoever you seem to want, God will recompense it unto you, At the resurrection of the just.
Secondly, Marke the watchmen of Sion, viz. The Pastors and Preachers of the Word (for so they are tearmed:) Examine whether they be Seeing watchmen, and not Blinde; Speaking, and not Dumbe: that is,
Secondly, Mark the watchmen of Sion, viz. The Pastors and Preachers of the Word (for so they Are termed:) Examine whither they be Seeing watchmen, and not Blind; Speaking, and not Dumb: that is,
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Where you finde good Watchmen, Marke them, Booke them (and no mervaile, for God hath a Booke of remembrance ) Suffer not proud worldlings to overtop them. Ballance them even.
Where you find good Watchmen, Mark them, Book them (and no marvel, for God hath a Book of remembrance) Suffer not proud worldlings to overtop them. Balance them even.
Thirdly, Marke the friends of Sion: Such as the Centurion, who was worthie that Christ should doe for him (said the Iewes ) because he had built them a Synagogue.
Thirdly, Mark the Friends of Sion: Such as the Centurion, who was worthy that christ should do for him (said the Iewes) Because he had built them a Synagogue.
Let them have greater priviledges of honour and respect, then those that are drowned in the lees of superstition. And (if ever you will come, to the Celestiall mount ) make much of them that feare the Lord: &, Let your delight be in the Saints that are upon the earth,
Let them have greater privileges of honour and respect, then those that Are drowned in the lees of Superstition. And (if ever you will come, to the Celestial mount) make much of them that Fear the Lord: &, Let your delight be in the Saints that Are upon the earth,
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I have now told you of those Three remarkable things in Sion: but (as talke of Heaven, doth oftentimes bring in, the mention of Hell: so) speach of Sion, may worthily induce some discourse of Babylon: But that field is too large in this fall of time:
I have now told you of those Three remarkable things in Sion: but (as talk of Heaven, does oftentimes bring in, the mention of Hell: so) speech of Sion, may worthily induce Some discourse of Babylon: But that field is too large in this fallen of time:
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Devourers of the flocke of Christ. Then, They that want Thummim; Vprightnesse in their conversation: being scandalous in their lives, the bane, and shame, of Religion.
Devourers of the flock of christ. Then, They that want Thummim; Uprightness in their Conversation: being scandalous in their lives, the bane, and shame, of Religion.
yet, shee wants not them that hate her, which labour to pull downe Sion, and lay her honour, in the dust. Those wily Foxes of Rome (and these Romanized in this Land) which destroy the Vine. Builders of Babylon: Erecting Houses for Dagon, in the chiefe Cities of this Kingdome, and with that audaciousnesse,
yet, she Wants not them that hate her, which labour to pull down Sion, and lay her honour, in the dust. Those wily Foxes of Room (and these Romanized in this Land) which destroy the Vine. Builders of Babylon: Erecting Houses for Dagon, in the chief Cities of this Kingdom, and with that audaciousness,
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but, there is One thing behinde, which the Lord loves, above all the rest, even, The Gates of Sion; by no meanes can we passe from it, without a speciall Marke. The Gates of Sion.
but, there is One thing behind, which the Lord loves, above all the rest, even, The Gates of Sion; by no means can we pass from it, without a special Mark. The Gates of Sion.
Quat tuor, Ecclesias portis intratur ad omnes, Caesaris, ac Simonis; Sanguinis atque Dei. Prima patet Magnu: Nummosis altera: Charis Tertia: Sed raris, janua Quarta patet.
Quat tuor, Ecclesiastes portis intratur ad omnes, Caesaris, ac Simonis; blood atque Dei. Prima patet Magnu: Nummosis altera: Charis Tertia: said raris, janua Quarta patet.
Onely this I adde, that they which enter not into the Church through the Last Gate, shall at the last, be shut out of doores: and not enter (through those celestiall Gates) into that heavenly Citie which is above.
Only this I add, that they which enter not into the Church through the Last Gate, shall At the last, be shut out of doors: and not enter (through those celestial Gates) into that heavenly city which is above.
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viz. That, which in the thirteenth verse is translated, Marke: The Hebrewes (by an Emphaticall Periphrasis ) call it, Shithu Libbekem, 1. Put, to your Heart.
viz. That, which in the thirteenth verse is translated, Mark: The Hebrews (by an Emphatical Periphrasis) call it, Shithu Libbekem, 1. Put, to your Heart.
The word Put, is put in the Plurall number, and the word Heart, is put in the Singular number: to teach us, That everie one must take notice of Sion, and all men,
The word Put, is put in the Plural number, and the word Heart, is put in the Singular number: to teach us, That every one must take notice of Sion, and all men,
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for noveltie, or necessitie; for attendance, or pleasure; for profit, or some other affection; doe You compasse it, with the Foote of Compassion: & (when others Sleepe ) doe You Behold it, with the Eye of Wisedome.
for novelty, or necessity; for attendance, or pleasure; for profit, or Some other affection; do You compass it, with the Foot of Compassion: & (when Others Sleep) do You Behold it, with the Eye of Wisdom.
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You are not come hither for nought, but with conscience, and care, to marke Sion: For so (by the way of an Anagramme ) you shall answere to your owne Name, HEREIN I CARE.
You Are not come hither for nought, but with conscience, and care, to mark Sion: For so (by the Way of an Anagram) you shall answer to your own Name, HEREIN I CARE.
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And if from hence, you take away The blinde, and the lame, (as David did from the Fort of Sion ) even Idols, Idolatrie, and everie thing that doth offend;
And if from hence, you take away The blind, and the lame, (as David did from the Fort of Sion) even Idols, Idolatry, and every thing that does offend;
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Then, shall you doe a worke, acceptable unto God, comfortable to your owne Soule, profitable unto Sion, and exemplarie to all Posteritie. It is true, that this cannot be accomplisht, without toyle and difficultie:
Then, shall you do a work, acceptable unto God, comfortable to your own Soul, profitable unto Sion, and exemplary to all Posterity. It is true, that this cannot be accomplished, without toil and difficulty:
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