XIII sermons most of them preached before His Majesty, King Charles the II in his exile / by the late Reverend Henry Byam ... ; together with the testimony given of him at his funeral, by Hamnet Ward ...
A SERMON Preached before His MAJESTY, King CHARLES the II. In the ISLE of JERSEY. DEUT. XXXIII. 7. Hear, Lord, the voyce of Judah, and bring him unto his people;
A SERMON Preached before His MAJESTY, King CHARLES the II In the ISLE of JERSEY. DEUTERONOMY. XXXIII. 7. Hear, Lord, the voice of Judah, and bring him unto his people;
Now here you have not only a Prayer, but a Good mans prayer, the Meekest man upon the Earth, Numb. 12.3. and he a King too, but two verses before the Text:
Now Here you have not only a Prayer, but a Good men prayer, the Meekest man upon the Earth, Numb. 12.3. and he a King too, but two Verses before the Text:
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Every one of these doth properly subdivide it self into four parts also, that so we may have NONLATINALPHABET, every way a Cube full of it self, able to subsist upon his own Basis.
Every one of these does properly subdivide it self into four parts also, that so we may have, every Way a Cube full of it self, able to subsist upon his own Basis.
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King, Country, Friends every one requires some special duty at our hands. He would tell you, The Care of Governours doth extend it self in Nondum Natos.
King, Country, Friends every one requires Some special duty At our hands. He would tell you, The Care of Governors does extend it self in Nondum Natos.
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especially on Judah, who was to sway the Scepter. Hear Lord the voyce of Judah. You may call it a Legacy, a Prayer, and a Prophecy, for 'tis all these;
especially on Judah, who was to sway the Sceptre. Hear Lord the voice of Judah. You may call it a Legacy, a Prayer, and a Prophecy, for it's all these;
And therefore Christ proposeth a Parable, that we should always pray, Luke 18. Prayers are Arma Christianorum, as Tertullian. And I fear those weapons have been too often wanting in our Armies.
And Therefore christ Proposeth a Parable, that we should always pray, Lycia 18. Prayers Are Arma Christians, as Tertullian. And I Fear those weapons have been too often wanting in our Armies.
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whiles Moses, Cruce and Prece, prevails with God, Exod. 17.11, 12. And the Apostle doth perchance allude to this, 1 Tim. 2. when he requires men to pray, Lifting up pure hands every where:
while Moses, Cruce and Prece, prevails with God, Exod 17.11, 12. And the Apostle does perchance allude to this, 1 Tim. 2. when he requires men to pray, Lifting up pure hands every where:
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And yet, 'tis not Hear Enoch, but Hear Lord. Ʋnto thee will I direct my prayer, Psal. 5. Whom have I in Heaven but thee? Psal. 73.25. To him therefore, to him let us make our Addresses in all our Troubles, for He calls, He commands;
And yet, it's not Hear Enoch, but Hear Lord. Ʋnto thee will I Direct my prayer, Psalm 5. Whom have I in Heaven but thee? Psalm 73.25. To him Therefore, to him let us make our Addresses in all our Troubles, for He calls, He commands;
Moses the Magistrate, or, if you will, Moses the Priest: For Moses and Aaron among his Priests, Psal. 99.6. Moses prayeth for Judah; that's not enough, Judah must pray for himself also:
Moses the Magistrate, or, if you will, Moses the Priest: For Moses and Aaron among his Priests, Psalm 99.6. Moses Prayeth for Judah; that's not enough, Judah must pray for himself also:
I hate those Pharisaical Long-prayers, and those cryed-up Bablers of the times: so much say I of our Hypocritical Zealots, whose House-reading is Roaring,
I hate those Pharisaical Long-prayers, and those cryed-up Babblers of the times: so much say I of our Hypocritical Zealots, whose House-reading is Roaring,
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And in this posture shall you ▪ most while, find the Saints in their Prayers ▪ Moses cries to the Lord, Exod. 8. Samuel crie• to the Lord, 1 Sam. 7. Thus the Israelites; thus David almost every where, Clamavi ad Dominum.
And in this posture shall you ▪ most while, find the Saints in their Prayers ▪ Moses cries to the Lord, Exod 8. Samuel crie• to the Lord, 1 Sam. 7. Thus the Israelites; thus David almost every where, Clamavi ad Dominum.
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not Quicquid in Buccam venerit; not those sudden Raptures, and ex tempore - long-winded-prayers of our New-gifted Pharisees. But, I poured out my Meditations.
not Quicquid in Buccam venerit; not those sudden Raptures, and ex tempore - long-winded-prayers of our New-gifted Pharisees. But, I poured out my Meditations.
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The Heart, as 'tis the principal part of the body, and seat of life, so is it the principal part and life of our Prayers: wherefore the heart must in no case be away:
The Heart, as it's the principal part of the body, and seat of life, so is it the principal part and life of our Prayers: Wherefore the heart must in no case be away:
or Sapor's Foot-stool? Many have gone forth, but vestigia nulla retrorsum. They wanted this Blessing of Judah: God brought them not back unto their People.
or Sapor's Footstool? Many have gone forth, but vestigia nulla retrorsum. They wanted this Blessing of Judah: God brought them not back unto their People.
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They were totally Conquered, made Captives, and A never to Return, did seal up their sorrows. They left the Commandments of their God, and their God left them.
They were totally Conquered, made Captives, and A never to Return, did seal up their sorrows. They left the commandments of their God, and their God left them.
He was angry, very angry with Israel, so that the Lord removed them out of his sight, 2 Kings 17.18. They lost not only their Power and their Country, but their Name also:
He was angry, very angry with Israel, so that the Lord removed them out of his sighed, 2 Kings 17.18. They lost not only their Power and their Country, but their Name also:
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Manasseh is carried into Babylon, yet God brought him back again, 2 Chron. 33. And Jehoiachin, after 37 years Captivity, comes out of Prison to a Throne.
Manasses is carried into Babylon, yet God brought him back again, 2 Chronicles 33. And Jehoiachin, After 37 Years Captivity, comes out of Prison to a Throne.
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Still God rememembred Judah. Afterwards follow those Indulgencies of Cyrus and Darius: Judahs full Restorement. They to their Country, and one of their own to govern them.
Still God rememembred Judah. Afterwards follow those Indulgences of Cyrus and Darius: Judahs full Restorement. They to their Country, and one of their own to govern them.
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The people of the Land slew all them that had conspired against the King, and made Josiah 's Son King in his stead, in the 2 of Kings 21. We had no Amon, no Idolater, but A Defender of the Faith, and for that very cause Martyred by his own Subjects,
The people of the Land slew all them that had conspired against the King, and made Josiah is Son King in his stead, in the 2 of Kings 21. We had no Amon, no Idolater, but A Defender of the Faith, and for that very cause Martyred by his own Subject's,
But where are Populus suus? those People of the Land to kill the Conspirators, and Crown Josiah? Where be those his People we would have him brought unto?
But where Are Populus suus? those People of the Land to kill the Conspirators, and Crown Josiah? Where be those his People we would have him brought unto?
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They that disavowed that Cement, by which the Church of Christ hath been firmly knit together ever since there was a Church Apostolick upon the Earth; I mean Episcopacy.
They that disavowed that Cement, by which the Church of christ hath been firmly knit together ever since there was a Church Apostolic upon the Earth; I mean Episcopacy.
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they have cut themselves off from all Communion with the Holy Catholick Curch by their professed Factions, Fractions, and Independencies. They cut off that Sacred Head,
they have Cut themselves off from all Communion with the Holy Catholic Curch by their professed Factions, Fractions, and Independencies. They Cut off that Sacred Head,
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and render our selves guilty of that Sacred Bloud their hands have spilt. To joyn with them, were to Justifie all their Infernal and unparalell'd Actions.
and render our selves guilty of that Sacred Blood their hands have spilled. To join with them, were to Justify all their Infernal and unparalleled Actions.
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A little Leaven leaveneth the whole Lump. And there can be no pretext for Sin. Marcus Arethusius, an holy Bishop, had caused an Idol-Temple to be overthrown in Constantines days;
A little Leaven leaveneth the Whole Lump. And there can be no pretext for Sin. Marcus Arethas, an holy Bishop, had caused an Idol-Temple to be overthrown in Constantines days;
that chose rather to be condemned, in Lapidicinas, to live a Slave, a Quarry-man, rather than he would speak against his Conscience, in favour of Dionysius. And Papinian, the greatest Lawyer of his time, chose rather to die than to defend Caracalla for murthering of his Brother Geta. O poor Compounders! I pity their Case.
that chosen rather to be condemned, in Lapidicinas, to live a Slave, a Quarry-man, rather than he would speak against his Conscience, in favour of Dionysius. And Papinian, the greatest Lawyer of his time, chosen rather to die than to defend Caracalla for murdering of his Brother Geta. Oh poor Compounders! I pity their Case.
Tytides in the Trojan War, or as Suffetius in Hostilius 's days, Populus and no Populus; I am sure not Populus suus; never cut out to be Martyrs for Religion,
Tytides in the Trojan War, or as Suffetius in Hostilius is days, Populus and no Populus; I am sure not Populus suus; never Cut out to be Martyrs for Religion,
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And that King, Quo non surrexit melior — After-Chronicles will speak Him the best of Kings: worthy of better Subjects, a longer Life, and a more timely Death.
And that King, Quo non surrexit melior — After-Chronicles will speak Him the best of Kings: worthy of better Subject's, a longer Life, and a more timely Death.
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O Lord, bring our Judah back to that People, that faithful, Conscientious, and oppressed People. Methinks I hear a voyce, like that of the Vision, Acts 16.9. Trajice in Macedoniam: Come over, Come over into your own Country, and to your own People, and help us. These are they of whom may be said what St. Pauls Nephew said of others, Acts 23. They are ready, and look but for an Opportunity.
Oh Lord, bring our Judah back to that People, that faithful, Conscientious, and oppressed People. Methinks I hear a voice, like that of the Vision, Acts 16.9. Trajice in Macedoniam: Come over, Come over into your own Country, and to your own People, and help us. These Are they of whom may be said what Saint Paul's Nephew said of Others, Acts 23. They Are ready, and look but for an Opportunity.
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And, I hope, we shall find that true of them, which Tertullian spake of the Christians in his days: Singuli magis Noti quam omnes. They are a Numerous People:
And, I hope, we shall find that true of them, which Tertullian spoke of the Christians in his days: Singuli magis Noti quam omnes. They Are a Numerous People:
But, Necessitas cogit ad tristia. Alphonso, King of Naples, had recourse for Aid to the Great Turk: The Council of Mantua resolved to flee thither in Favour of their Marquess kept Prisoner by the Venetians. And some such thing is said of our King John. Periculosa Remedia; and one main cause of the Ottoman Greatness.
But, Necessity cogit ad Tristia. Alphonso, King of Naples, had recourse for Aid to the Great Turk: The Council of Mantua resolved to flee thither in Favour of their Marquis kept Prisoner by the Venetians. And Some such thing is said of our King John. Perilous Remedy; and one main cause of the Ottoman Greatness.
Modicis Regni terminis Ʋterentur: or if they honoured them to be their Socii, that sweet word enslaved them to assist in all offensive and defensive Wars.
Modicis Regni terminis Ʋterentur: or if they honoured them to be their Society, that sweet word enslaved them to assist in all offensive and defensive Wars.
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Lodowick 's Force lost his own Dukedom, by calling in the French into Italy. Quae Regio in Terris, Where's that Country that cannot afford us Examples in this kind? I shall add but one,
Lodowick is Force lost his own Dukedom, by calling in the French into Italy. Quae Regio in Terris, Where's that Country that cannot afford us Examples in this kind? I shall add but one,
One of them craves Aid of one Horuc (at that time a famous Pirate on the Seas:) Horuc comes accordingly with two thousand Men. They joyn Battle; The Enemy Competitor was slain:
One of them craves Aid of one Horuc (At that time a famous Pirate on the Seas:) Horuc comes accordingly with two thousand Men. They join Battle; The Enemy Competitor was slave:
And therefore 'tis a good Prayer: Let Judahs own hands be sufficient for him. But may we not lawfully crave Forraign Aid in such tempestuous times? Sure, Yes.
And Therefore it's a good Prayer: Let Judahs own hands be sufficient for him. But may we not lawfully crave Foreign Aid in such tempestuous times? Sure, Yes.
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The Bulgarians restore Justinian. Our Black-Prince another in Spain. The Assyrian, as he was Virga Furoris, the Rod of Gods Anger, and carryed his People into Captivity, Isai. 10. So was Cyrus, Christus Domini, who restored them to their homes again, Isai. 45. And sure, ours is Communis omnium Regum Causa, as Darius said of his own, All Kings are nearly Interessed in this Business.
The Bulgarians restore Justinian. Our Black-Prince Another in Spain. The assyrian, as he was Virga Furoris, the Rod of God's Anger, and carried his People into Captivity, Isaiah 10. So was Cyrus, Christus Domini, who restored them to their homes again, Isaiah 45. And sure, ours is Communis omnium Regum Causa, as Darius said of his own, All Kings Are nearly Interested in this Business.
The striking off of the Head of One, hath wounded All. And therefore, while they do revenge the wrong done us, they do in that secure their own Estate;
The striking off of the Head of One, hath wounded All. And Therefore, while they do revenge the wrong done us, they do in that secure their own Estate;
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We who cryed We were All for the King, were loath to part with a small part for the Kings Service. And how many have paid thousands for their Compositions, who would not lend some Hundreds to advance the Common, and that Rigbteous Cause? Our Hands have been Rapaces too.
We who cried We were All for the King, were loath to part with a small part for the Kings Service. And how many have paid thousands for their Compositions, who would not lend Some Hundreds to advance the Common, and that Rigbteous Cause? Our Hands have been Rapaces too.
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No strength, no Courage, but oft-times stricken with a Panick-fear; We were afraid where no fear was (as the Psalmist said.) In pedibus spes non in lacertis fuit:
No strength, no Courage, but ofttimes stricken with a Panic-fear; We were afraid where no Fear was (as the Psalmist said.) In pedibus spes non in lacertis fuit:
We have forgotten, That with GOD 'tis all one to save with Many or Few. And that of the Apostle, 1 Cor. 1. God hath chosen the weak things in the world, to confound the mighty.
We have forgotten, That with GOD it's all one to save with Many or Few. And that of the Apostle, 1 Cor. 1. God hath chosen the weak things in the world, to confound the mighty.
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I pass by Vasques, Numes, and Hernando Cortes. The Venetians will tell you of one Marke a Shooe-maker, the Preserver of their State. The Romans cry up their Coeles, that kept a Bridge against Porsenna and his whole Army. One Man, one day, one hour hath made incredible Alterations.
I pass by Vasques, Numes, and Hernando Cortes. The Venetians will tell you of one Mark a Shoemaker, the Preserver of their State. The Romans cry up their Coeles, that kept a Bridge against Porsenna and his Whole Army. One Man, one day, one hour hath made incredible Alterations.
Lodowick 's Force lost his Cities, Castles, Country, in eight Days. One Night put an end to the Danish slavery in our Land. The Bruit of Henry the Eighth, his coming into Lincoln-shire, drave twenty Thousand Rebels out of the Field.
Lodowick is Force lost his Cities, Castles, Country, in eight Days. One Night put an end to the Danish slavery in our Land. The Bruit of Henry the Eighth, his coming into Lincolnshire, drave twenty Thousand Rebels out of the Field.
how easily shall Gideon prevail against the Midianites? and with an handful of Men overcome a numerous Army? He breaks the Counsel of Achitophel. He frees Samaria from the Syrians. He makes Senacheribs huge Army an heap of Corpses.
how Easily shall gideon prevail against the midianites? and with an handful of Men overcome a numerous Army? He breaks the Counsel of Ahithophel. He frees Samaria from the Syrians. He makes Senacherib's huge Army an heap of Corpses.
And that knew well the first King of the Tribe of Judah, Psal. 44.6. In nomine tuo conculcabimus: Not my Bow, not my Sword; But in thy Name shall we tread down those that rise up against us.
And that knew well the First King of the Tribe of Judah, Psalm 44.6. In nomine tuo conculcabimus: Not my Bow, not my Sword; But in thy Name shall we tread down those that rise up against us.
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And you have read of Timotheus, that noble Athenian Captain, who in all his Enterprizes did still return Conquerour, till puffed up with many Victories, he looked on himself as more than a Man,
And you have read of Timothy, that noble Athenian Captain, who in all his Enterprises did still return Conqueror, till puffed up with many Victories, he looked on himself as more than a Man,
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'Tis taken out of 118. Psal. v. 6. And 'tis remarkable, at the 10. v. All Nations compassed me about; Philistines, Syrians, Ammonites, Moabites, Edomites;
It's taken out of 118. Psalm v. 6. And it's remarkable, At the 10. v. All nations compassed me about; philistines, Syrians, Ammonites, Moabites, Edomites;
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and yet 'tis but, Quid mihi faciat homo? a Man, nay one Man. Psal. 90. A thousand Years are, with GOD, but as one day; and a thousand Armies as one man.
and yet it's but, Quid mihi Faciat homo? a Man, nay one Man. Psalm 90. A thousand years Are, with GOD, but as one day; and a thousand Armies as one man.
So for St. Paul: He was oppressed by men; fought with Beasts, 1 Cor. 15. wrestled with Devils, Eph. 6.12. yet still 'tis but Quid mihi faciat homo? All these are but one man, in comparison of him that made Man. And therefore, I speak confidently, saith St. Paul, I will not fear what Man can do unto me. And this is Judahs Case.
So for Saint Paul: He was oppressed by men; fought with Beasts, 1 Cor. 15. wrestled with Devils, Ephesians 6.12. yet still it's but Quid mihi Faciat homo? All these Are but one man, in comparison of him that made Man. And Therefore, I speak confidently, Says Saint Paul, I will not Fear what Man can do unto me. And this is Judahs Case.
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Nay, let them be worse than men (if ought can be worse,) for Homo homini lupus; Let them be the worst of Beasts, unreasonable, indomitable, and perversly violent;
Nay, let them be Worse than men (if ought can be Worse,) for Homo Homini lupus; Let them be the worst of Beasts, unreasonable, indomitable, and perversely violent;
yet Lysimachus was not the first that slew a Lion, David will tell you so, and others after him: Heb. 11.33. Men, Beasts, and All will come under, if GOD be our helper against those Enemies.
yet Lysimachus was not the First that slew a lion, David will tell you so, and Others After him: Hebrew 11.33. Men, Beasts, and All will come under, if GOD be our helper against those Enemies.
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Et hoc genus Daemoniorum: Let them be the worst of Devils, Matth. 17.21. yet nought but Incredulity can retard our Victory over those most malicious and incarnate Devils. Si Deus nobiscum: Rom. 8.31. If God be for us, who can be against us? O therefore, Hear, Lord, the voyce of Judah, be thou his help against his Enemies.
Et hoc genus Daemoniorum: Let them be the worst of Devils, Matthew 17.21. yet nought but Incredulity can retard our Victory over those most malicious and incarnate Devils. Si Deus nobiscum: Rom. 8.31. If God be for us, who can be against us? Oh Therefore, Hear, Lord, the voice of Judah, be thou his help against his Enemies.
All the Blessings which Jacob the Father bequeathed to this Son, Gen 49. All those Blessings light upon our Judah. Let his hands be in the neck of his Enemies, verse 8. Let him be a Lion whom none durst rouz up, v. 9. Let the Scepter never depart from him, till Shiloh come again, v. 10. All peace and plenty be to him and his, v. 11.12.
All the Blessings which Jacob the Father bequeathed to this Son, Gen 49. All those Blessings Light upon our Judah. Let his hands be in the neck of his Enemies, verse 8. Let him be a lion whom none durst rouz up, v. 9. Let the Sceptre never depart from him, till Shiloh come again, v. 10. All peace and plenty be to him and his, v. 11.12.
Yea, the first moment of his Incarnation, was also the first degree of his Exinanition. The greatest Birth was followed with the greatest Murder. The First was Opus Spiritus Sancti. The Second had a Vos fecistis; Men are the Actors.
Yea, the First moment of his Incarnation, was also the First degree of his Exinanition. The greatest Birth was followed with the greatest Murder. The First was Opus Spiritus Sancti. The Second had a Vos Fecistis; Men Are the Actors.
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The Temple rent, The Sun obscured, &c. Of the first the Prophet saies, Quis generationem ejus enarrabit? of the second the Apostle, Quis ad haec idoneus?
The Temple rend, The Sun obscured, etc. Of the First the Prophet Says, Quis generationem His enarrabit? of the second the Apostle, Quis ad haec Idoneus?
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'Twere no wonder to hear of Murder, but such a Murder, and in Domo sua with Amon; and by his Friends, those friends whom he came to visit, to serve, to save:
'Twere no wonder to hear of Murder, but such a Murder, and in Domo sua with Amon; and by his Friends, those Friends whom he Come to visit, to serve, to save:
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Now, If one man sin against another, the Judge shall judge him, but if a man sin against the Lord, who shall intreat for him? 1 Sam. 2.25. None to plead the Jews Cause, Jer. 30.13. Their wound is incurable.
Now, If one man since against Another, the Judge shall judge him, but if a man since against the Lord, who shall entreat for him? 1 Sam. 2.25. None to plead the jews Cause, Jer. 30.13. Their wound is incurable.
Where you have, First, A Compellation, or Title which St. Peter gives those Jews, Brethren. Secondly, The Sin that he laies to their charge, Fecistis ista, ista praedicta;
Where you have, First, A Compellation, or Title which Saint Peter gives those jews, Brothers. Secondly, The since that he lays to their charge, Fecistis ista, ista praedicta;
I begin with the Compellation, Brethren. I remember the Counsel a Monk of Bangor gave his Fellows, who were to appear before Augustine, another Monk sent from Rome by Gregory the Great.
I begin with the Compellation, Brothers. I Remember the Counsel a Monk of Bangor gave his Fellows, who were to appear before Augustine, Another Monk sent from Room by Gregory the Great.
If he be Affable? Courteous, and doth Rise-up when you come before him. Affability and Gentleness get ground upon men, and creep into their Affections.
If he be Affable? Courteous, and does Rise-up when you come before him. Affability and Gentleness get ground upon men, and creep into their Affections.
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You stiff-necked, and uncircumcised in hearts and ears, ye alwaies resist, &c. But what was the issue? When they heard these things, they were cut to the heart,
You Stiffnecked, and uncircumcised in hearts and ears, you always resist, etc. But what was the issue? When they herd these things, they were Cut to the heart,
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they cry out Quid faciemus? In this Chapter at the 12. verse, Ye men of Israel why wonder ye? and here, I wot Brethren. You know the Fable of the Sun and Wind, and which of them made the Traveller forgoe his Cloak.
they cry out Quid We will make? In this Chapter At the 12. verse, You men of Israel why wonder you? and Here, I wot Brothers. You know the Fable of the Sun and Wind, and which of them made the Traveller forgo his Cloak.
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But what hear I? Is not Peter a saucy Fellow? that poor Fisherman that said but even now, Silver and Gold have I none, and by and by taxeth so bitterly, and salutes so unmannerly;
But what hear I? Is not Peter a saucy Fellow? that poor Fisherman that said but even now, Silver and Gold have I none, and by and by Taxes so bitterly, and salutes so unmannerly;
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Let a Pander, an Ʋsurer, a Traytour, or a Devil be our great Gransier, and leave these Monuments of his Philargury (as Chrysostom calls them) to his posterity,
Let a Pander, an Ʋsurer, a Traitor, or a devil be our great Gransier, and leave these Monuments of his Philargy (as Chrysostom calls them) to his posterity,
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yet this man is, and must be so esteemed, An Ancient Gentleman. The Second is Philosophical: Here Genus, and Proavos & quae non fecimus ipsi are out of date.
yet this man is, and must be so esteemed, an Ancient Gentleman. The Second is Philosophical: Here Genus, and Proavos & Quae non We have done ipsi Are out of date.
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Thus did the Romans look upon Terentius Varro: his Father a Butcher, and he a Consul. And on M. Scaurus, whose Father was Carbonarius, a swarthy Collyar. Each History is full of these like Examples.
Thus did the Romans look upon Terentius Varro: his Father a Butcher, and he a Consul. And on M. Scaurus, whose Father was Carbonarius, a swarthy Collyar. Each History is full of these like Examples.
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The Fourth is the Jewish Nobility, and that w•nt by the Tribe: whereupon Saint 〈 … 〉 doubted to call Joseph a Nobleman, because he was of Judahs Tribe: Et Faber, & Nobilis.
The Fourth is the Jewish Nobilt, and that w•nt by the Tribe: whereupon Saint 〈 … 〉 doubted to call Joseph a Nobleman, Because he was of Judahs Tribe: Et Faber, & Nobilis.
However, All Jews acknowledged themselves for Brethren. Ye are Brethren, saith Moses to two in Egypt. And, non licuit foenerari fratribus, Deut. 23.19.
However, All jews acknowledged themselves for Brothers. You Are Brothers, Says Moses to two in Egypt. And, non Lucuit foenerari fratribus, Deuteronomy 23.19.
And therefore must speak according to his Commission, down-right in simplicity and truth. No respect of Persons with God, or in Gods Errand. No sowing of Cushions. No base Flattery. No palpable Insinuations.
And Therefore must speak according to his Commission, downright in simplicity and truth. No respect of Persons with God, or in God's Errand. No sowing of Cushions. No base Flattery. No palpable Insinuations.
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Elihu 's words Job 32. At other times Honour, Magistracy, Age, look for some Respect and Reverence but here, Speak Exhort, Rebuke with all Authority, Tit. 2.15.
Elihu is words Job 32. At other times Honour, Magistracy, Age, look for Some Respect and reverence but Here, Speak Exhort, Rebuke with all authority, Tit. 2.15.
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Nathan may say to David, Tu es, 2 Sam. 12, Elijah to another, Tu, & Domus tua, 1 Kings 18. And the very first words in our Liturgy of the Exhortation, seems to carry all men in the same Chariot, to the same place, our Heavenly Jerusalem.
Nathan may say to David, Tu es, 2 Sam. 12, Elijah to Another, Tu, & Domus tua, 1 Kings 18. And the very First words in our Liturgy of the Exhortation, seems to carry all men in the same Chariot, to the same place, our Heavenly Jerusalem.
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Prodidistis, we are wont to say of Judas, when we name him Judas the Traytour. But here we have many Traytours: And some of them worse than Judas. He went no further than Tradam vobis, Matth. 26. But here's Betraying, bribing, buying, selling,
Prodidistis, we Are wont to say of Judas, when we name him Judas the Traitor. But Here we have many Traitors: And Some of them Worse than Judas. He went no further than Tradam vobis, Matthew 26. But here's Betraying, bribing, buying, selling,
and they prefer a Murtherer before Innocency it self. The Judge labours for his Deliverance: The giddy and bewitched Multitude, they thirst after Blood, after his Blood.
and they prefer a Murderer before Innocency it self. The Judge labours for his Deliverance: The giddy and bewitched Multitude, they thirst After Blood, After his Blood.
Stoning, Burning, Decollation, and Suffocation: None of these will serve the turn, and therefore they deliver him over to Pontius Pilate, that he might die that worst of Deaths;
Stoning, Burning, Decollation, and Suffocation: None of these will serve the turn, and Therefore they deliver him over to Pontius Pilate, that he might die that worst of Death's;
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They who sang Hosanna's with a Benedictus to him, Mark 11.9. These are that VOS, the self-same Men who presently after, within the compass of a week, call for Justice at the hands of Pilate, and nought but that Innocent Bloud can quench their thirst.
They who sang Hosanna's with a Benedictus to him, Mark 11.9. These Are that VOS, the selfsame Men who presently After, within the compass of a Week, call for justice At the hands of Pilate, and nought but that Innocent Blood can quench their thirst.
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but, if a man sin against the LORD, who shall intreat for him? Ely 's words, 1 Sam. 2. Now these men sinned against the Lord of Life; and who doth first plead for them,
but, if a man since against the LORD, who shall entreat for him? Ely is words, 1 Sam. 2. Now these men sinned against the Lord of Life; and who does First plead for them,
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Luke 23.34 They did it through Ignorance; so Christ. And St. Peter after his Master; I know that through Ignorance ye did it; mitigating, extenuating;
Luke 23.34 They did it through Ignorance; so christ. And Saint Peter After his Master; I know that through Ignorance you did it; mitigating, extenuating;
The Schools distinguish of Nescience, and Ignorance. Nescience is simplex scientiae Negatio, or Negative Ignorance: and this may be, nay is in Saints; in Angels.
The Schools distinguish of Nescience, and Ignorance. Nescience is simplex scientiae Negatio, or Negative Ignorance: and this may be, nay is in Saints; in Angels.
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so Augustine. Another in Tertulllian, Sexcentos execuit, ut Naturam hominis inveniret, Anatomized six hundred men, to find the Nature of Man, and he came short of his desire.
so Augustine. another in Tertullian, Sexcentos execuit, ut Naturam hominis inveniret, Anatomized six hundred men, to find the Nature of Man, and he Come short of his desire.
so the same Augustine. Now, in those things which we are bound to know there is a double Ignorance; The one they call Simple the other Gross, or Affected. The first, Quo simplicior eò tutior; The more simple, the more pardonable.
so the same Augustine. Now, in those things which we Are bound to know there is a double Ignorance; The one they call Simple the other Gross, or Affected. The First, Quo simplicior eò tutior; The more simple, the more pardonable.
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A Blasphemer, a Persecutor, and Injurious; but all through Ignorance, 1 Tim. 1.13. And therefore, saith he, I obtained Mercy. And being better informed, you have him by and by a Better man;
A Blasphemer, a Persecutor, and Injurious; but all through Ignorance, 1 Tim. 1.13. And Therefore, Says he, I obtained Mercy. And being better informed, you have him by and by a Better man;
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or use the means whereby he may be better informed. Thus the Sadduces: They did erre, not knowing the Scriptures, Matth. 22.29. They would not know them:
or use the means whereby he may be better informed. Thus the Sadducees: They did err, not knowing the Scriptures, Matthew 22.29. They would not know them:
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Either they examine not the greatness of that Sin they do commit, which divers Circumstances do aggravate and make greater: As, The Party against whom we offend; The Example we give; The Scandal we leave;
Either they examine not the greatness of that since they do commit, which diverse circumstances do aggravate and make greater: As, The Party against whom we offend; The Exampl we give; The Scandal we leave;
Or, they do not consider the Justice of that Righteous Judge, vvho brings all ad Stateram, Thoughts, Words, and Works: All must be vveighed in the Ballance.
Or, they do not Consider the justice of that Righteous Judge, who brings all and Stateram, Thoughts, Words, and Works: All must be weighed in the Balance.
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They should have had some cloak for their sin: They might have pretended Ignorance. The simple Ignorance deserves more pity, and the gross more punishment:
They should have had Some cloak for their since: They might have pretended Ignorance. The simple Ignorance deserves more pity, and the gross more punishment:
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You have all these, John 5.36, 39. But wilfully blind, they shut their Eyes, and Ears and All. Coccineum Peccatum, they might have known, they were bound to know:
You have all these, John 5.36, 39. But wilfully blind, they shut their Eyes, and Ears and All. Coccineum Peccatum, they might have known, they were bound to know:
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Last of all, If Ignorance make a man so capable of mercy (yet understand it for sins committed through Ignorance) and what is this to all other our audacious sins, malicious sins,
Last of all, If Ignorance make a man so capable of mercy (yet understand it for Sins committed through Ignorance) and what is this to all other our audacious Sins, malicious Sins,
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Be not merciful to them, Qui operantur Iniquitatem, Psal. 59.5. That offend of malicious wickedness: Perfide, summe operantur, saith the Tremellian: One Adverb would not serve his turn.
Be not merciful to them, Qui operantur Iniquitatem, Psalm 59.5. That offend of malicious wickedness: Perfide, sum operantur, Says the Tremellian: One Adverb would not serve his turn.
The Aequaliferi cry out for Parity in Church and State. A Gulbron of Ʋri amongst the Swisses shall require as much honour to be done his Bonnet set upon a Pole,
The Aequaliferi cry out for Parity in Church and State. A Gulbron of Ʋri among the Swisses shall require as much honour to be done his Bonnet Set upon a Pole,
yea, and a Gentleman of good quality and courage must receive a strange punishment for his neglect of duty to the Pesants Hat. Brethren may be a pretty word in such a State.
yea, and a Gentleman of good quality and courage must receive a strange punishment for his neglect of duty to the Peasants Hat. Brothers may be a pretty word in such a State.
But as St. Paul said of himself, Philip. 3.5. Hebraeus ex Hebraeis: So be you Generosi ex Generosis; truly Noble in your selves as well as in your Ancestors.
But as Saint Paul said of himself, Philip. 3.5. Hebraeus ex Hebraeis: So be you Generosi ex Generosis; truly Noble in your selves as well as in your Ancestors.
You must have it the self same words, I cannot give it you in better: Prodidistis, Abnegastis, Trucidastis, betraying, denying, killing the Lords Anointed:
You must have it the self same words, I cannot give it you in better: Prodidistis, Abnegastis, Trucidastis, betraying, denying, killing the lords Anointed:
The Clo k is Religion, but such a Cloak, such a Relig on as is pernicious and destructive to Church and Monarchy. All O•naments, Do•••ves, All NONLATINALPHABET.
The Clo k is Religion, but such a Cloak, such a Relig on as is pernicious and destructive to Church and Monarchy. All O•naments, Do•••ves, All.
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All Consecrated •••gs, those which the very Heathen did 〈 ◊ 〉, or smart for, these All have the pre•••ers to this new reformed refined Religi••• zed upon.
All Consecrated •••gs, those which the very Heathen did 〈 ◊ 〉, or smart for, these All have the pre•••ers to this new reformed refined Religi••• z upon.
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I speak not yet of Episcopa••• and yet that's the great Eye-sore, though •postolick, and for such approved by the ••nstant practice of all Christian Churches ••om the Apostles down to these very dayes:
I speak not yet of Episcopa••• and yet that's the great Eyesore, though •postolick, and for such approved by the ••nstant practice of all Christian Churches ••om the Apostles down to these very days:
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•et do our Hesterni cry down this for Anti-•hristian; and suppressing one Pope at Rome, •••y labour to erect a world of Popes in every place they Domineer in.
•et do our Hesterni cry down this for Anti-•hristian; and suppressing one Pope At Room, •••y labour to erect a world of Popes in every place they Domineer in.
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But 'twere very strange It hath much out-slept Endimion, and the Seven Sleepers; And fifteen hundred years could scarce awake it. Well, 'tis up at last:
But 'twere very strange It hath much out-slept Endimion, and the Seven Sleepers; And fifteen hundred Years could scarce awake it. Well, it's up At last:
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And no sooner up, but up in Bloud. Bred and fed with Treason and Rebellion. I might call Germany and Geneva to be witnesses, but we have many nearer home.
And no sooner up, but up in Blood. Bred and fed with Treason and Rebellion. I might call Germany and Geneva to be Witnesses, but we have many nearer home.
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Begin with Knox and Buchanan, who transplanted that Weed into their own unhappy Country: And be pleased with an indifferent eye to look upon the Sequele ever since.
Begin with Knox and Buchanan, who transplanted that Weed into their own unhappy Country: And be pleased with an indifferent eye to look upon the Sequel ever since.
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The next in order is our First Charles, whom Prodiderunt, Abnegarunt, Trucidarunt, hunted him as a Partridge on the Mountains, And at length by Traytors put to a Traytors death: Tantum Religio potest suadere malorum.
The next in order is our First Charles, whom Prodiderunt, Abnegarunt, Trucidarunt, hunted him as a Partridge on the Mountains, And At length by Traitors put to a Traitors death: Tantum Religio potest suadere malorum.
You that called in the Scot: You that made the Apprentices come, and welcome: You that drave so many worthy Gentlemen from the House. You that cryed down Bishops: That took up Arms: That contributed Weapons and Money.
You that called in the Scot: You that made the Apprentices come, and welcome: You that drave so many worthy Gentlemen from the House. You that cried down Bishops: That took up Arms: That contributed Weapons and Money.
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And you that cryed for Justice. And who these are you know; Prodiderunt, Abnegarunt, Trucidarunt. Some body is loath to be thus far guilty: they never intended thus far; Nay they do acquit themselves:
And you that cried for justice. And who these Are you know; Prodiderunt, Abnegarunt, Trucidarunt. some body is loath to be thus Far guilty: they never intended thus Far; Nay they do acquit themselves:
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An non interficiebant, quem interficiendum offerebant? They killed him who delivered him up to Pilate: Or if St. Augustines Authority sway not, St Peters must:
an non interficiebant, Whom interficiendum offerebant? They killed him who Delivered him up to Pilate: Or if Saint Augustine's authority sway not, Saint Peter's must:
And now how willingly would I go along with St. Peter, and say to my bewitched Country-men what he did to his, And now I know that through Ignorance ye did it.
And now how willingly would I go along with Saint Peter, and say to my bewitched Countrymen what he did to his, And now I know that through Ignorance you did it.
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There are certain Ingenita Principia, as they call them: As twice two makes four: Ab aequalibus aequalia si demas, &c. things undeniable by the Light of Nature:
There Are certain Ingenita Principia, as they call them: As twice two makes four: Ab aequalibus aequalia si demas, etc. things undeniable by the Light of Nature:
For the end of that man is peace. WE are all Pilgrims and Travellers, and that not only Coram Deo, Psal. 39.12. in regard of God, but Coram Mundo too: The World sees it.
For the end of that man is peace. WE Are all Pilgrim's and Travellers, and that not only Coram God, Psalm 39.12. in regard of God, but Coram Mundo too: The World sees it.
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If we have let slip many a fair opportunity of honouring God, of bettering our selves, Arise, arise, Let us make haste to redeem the time, for the dayes are evil. A good Use. There is yet another:
If we have let slip many a fair opportunity of honouring God, of bettering our selves, Arise, arise, Let us make haste to Redeem the time, for the days Are evil. A good Use. There is yet Another:
Nay he were not worthy, as some think, the Name of a Traveller, that could not tell you of Hunniades-Zisca, a Tamberlain, or a Castriot. Goliah, or an Evans shall be looked upon for his Stature:
Nay he were not worthy, as Some think, the Name of a Traveller, that could not tell you of Hunniades-Zisca, a Tamburlaine, or a Castriot. Goliath, or an Evans shall be looked upon for his Stature:
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He is not NONLATINALPHABET, not worth the writing down in his Table-book. And this is the fashion of the World: Mos Mundi, sed non Coeli. David gives you another Lesson;
He is not, not worth the writing down in his Table-book. And this is the fashion of the World: Mos Mundi, sed non Coeli. David gives you Another lesson;
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and therefore mark, observe, have such an one in estimation: Be his Person never so contemptible, and his Condition never so poor; his Enemies mighty; his Miseries many;
and Therefore mark, observe, have such an one in estimation: Be his Person never so contemptible, and his Condition never so poor; his Enemies mighty; his Misery's many;
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And therefore I conceive, First, Perfectness to be in homine: Secondly, Ʋprightness to be ad homines. The first points us out a Lesson, what we should be in our selves.
And Therefore I conceive, First, Perfectness to be in homine: Secondly, Ʋprightness to be ad homines. The First points us out a lesson, what we should be in our selves.
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The second shews u• what we should be towards others. Integri Domi: Recti foris. And both of these must concur in one man: Distinguish them we must: Seperate them we may not.
The second shows u• what we should be towards Others. Integri At home: Recti Foris. And both of these must concur in one man: Distinguish them we must: Separate them we may not.
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and deliver sentence according to Equity: But most while he is overswayed by hope, fear, favour, or some by-respects. Propter Buccellam panis deficiet talis:
and deliver sentence according to Equity: But most while he is overswayed by hope, Fear, favour, or Some by-respects. Propter Buccellam Paris deficiet Talis:
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Secondly, There's Integrity of Conscience when the heart is sound, and our Inclination good. This Abimelech pleaded for himself Gen. 20.5. In the integrity of my heart and innocency of my hands have I done this. And St Paul, Acts 23.1. I have lived in all good Conscience before God until this day.
Secondly, There's Integrity of Conscience when the heart is found, and our Inclination good. This Abimelech pleaded for himself Gen. 20.5. In the integrity of my heart and innocency of my hands have I done this. And Saint Paul, Acts 23.1. I have lived in all good Conscience before God until this day.
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But another Conscience is to us a secret: And secret things belong to God. Let the Anabaptists press into Gods Cabinet, and pass judgment upon their poor Brethren;
But Another Conscience is to us a secret: And secret things belong to God. Let the Anabaptists press into God's Cabinet, and pass judgement upon their poor Brothers;
If we say we have no sin, we deceive our selves, 1 Joh. 1. Nemo qui non peccet; All sinners, 2 Chron. 6.36. We say therefore, There's Perfectio partium, non graduum, in some measure, not absolute.
If we say we have no since, we deceive our selves, 1 John 1. Nemo qui non peccet; All Sinners, 2 Chronicles 6.36. We say Therefore, There's Perfection partium, non graduum, in Some measure, not absolute.
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And therefore mark such an one, such an one whom no fear or favour, no by-respects can draw away from doing his duty to God and Man. Ita ero integer à Superbiis ne Dominentur mihi. Psal. 19.13. So (saith David) so shall I be perfect and innocent from the great transgression: from malicious and presumptuous sins.
And Therefore mark such an one, such an one whom no Fear or favour, no by-respects can draw away from doing his duty to God and Man. Ita Ero integer à Superbiis ne Dominentur mihi. Psalm 19.13. So (Says David) so shall I be perfect and innocent from the great Transgression: from malicious and presumptuous Sins.
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Tully a good Common-wealths man, but he sate upon two Stools, he knew not which part to take, Caesars or Pompeys. The Israelites Claudicant inter duo: They would willingly serve the God of their Fathers,
Tully a good Commonwealths man, but he sat upon two Stools, he knew not which part to take, Caesars or Pompeys. The Israelites Claudicant inter duo: They would willingly serve the God of their Father's,
But he that will be himself, and play the man, that holds out in Constancy and Resolutions, that endeavours to grow up in holiness and Religion, that will not sell his Birth-right for a Mess of Pottage,
But he that will be himself, and play the man, that holds out in Constancy and Resolutions, that endeavours to grow up in holiness and Religion, that will not fell his Birthright for a Mess of Pottage,
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And yet are these the chiefest Observations of many a frothy Traveller, bringing home little else unless it be a rotten Carcass, corrupt Manners, a wounded Conscience,
And yet Are these the chiefest Observations of many a frothy Traveller, bringing home little Else unless it be a rotten Carcase, corrupt Manners, a wounded Conscience,
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or some Fantastick fashion of Attire. But wiser men have wiser thoughts; They'l mark the perfect man: Yea, and with Herod, they will observe him too: Mark 6.20. Highly honour him for his Goodness sake, 1 Thess. 5.13.
or Some Fantastic fashion of Attire. But Wiser men have Wiser thoughts; They'll mark the perfect man: Yea, and with Herod, they will observe him too: Mark 6.20. Highly honour him for his goodness sake, 1 Thess 5.13.
He might have chosen whether he would have come in with his Non licet. And he that takes upon him to reprove great Men, must expect no great thanks afterward. 'Tis true indeed;
He might have chosen whither he would have come in with his Non licet. And he that Takes upon him to reprove great Men, must expect no great thanks afterwards. It's true indeed;
That he should dwell in an house of Cedar, and the Ark of God lie within Curtains, 2 Sam. 7. That Cardinal saw his Errour too late, who first finished his Kitchin,
That he should dwell in an house of Cedar, and the Ark of God lie within Curtains, 2 Sam. 7. That Cardinal saw his Error too late, who First finished his Kitchen,
They by the very glimmering light of Nature held this sin in detestation, and have recorded to Posterity the fearful punishment from God and Man upon these kind of Malefactors:
They by the very glimmering Light of Nature held this since in detestation, and have recorded to Posterity the fearful punishment from God and Man upon these kind of Malefactors:
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But yet withal, the wisest of them came short in giving God his due honour, whiles th•y attributed too much to their own Industry, Fortune, and Policy.
But yet withal, the Wisest of them Come short in giving God his due honour, while th•y attributed too much to their own Industry, Fortune, and Policy.
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I will honour those that honour me, and they which despise me shall be lightly esteemed, 1 Sam. 2. And therefore Behold the upright: They who cry out with David, Quis ego: and with the Baptist, Non sum dignus.
I will honour those that honour me, and they which despise me shall be lightly esteemed, 1 Sam. 2. And Therefore Behold the upright: They who cry out with David, Quis ego: and with the Baptist, Non sum Dignus.
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Those very men who were laden with Favours, graced with Offices, raised to Honours, those have been the foremost men to pluck him down who raised them up.
Those very men who were laden with Favours, graced with Offices, raised to Honours, those have been the foremost men to pluck him down who raised them up.
But for the Religious and Loyal man, Behold him: And he that cryes Vivat Rex, long may he live, cum Rege, sub Rege, in despight of all Enemies and Opposition.
But for the Religious and Loyal man, Behold him: And he that cries Vivat Rex, long may he live, cum Rege, sub Rege, in despite of all Enemies and Opposition.
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He can say with Samuel, Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? And with St. Paul, 2 Cor. 7.2. We have wronged no man, we have corrupted no man, we have defrauded no man:
He can say with Samuel, Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? And with Saint Paul, 2 Cor. 7.2. We have wronged no man, we have corrupted no man, we have defrauded no man:
yea, and Honestissima nomina rebus turpissimis imponunt, as the Oratour said. Cheating, Lying, Whoring, Painting, are entertained under the cloak of Wit, Policy, Kindness, Care.
yea, and Honestissima nomina rebus turpissimis imponunt, as the Orator said. Cheating, Lying, Whoring, Painting, Are entertained under the cloak of Wit, Policy, Kindness, Care.
amongst so many corrupt People, and so abominable in their doings, Considerate rectos via, at the fourteenth Verse of this Psalm, consider, respect, imitate those that be of a right conversation
among so many corrupt People, and so abominable in their doings, Considerate rectos via, At the fourteenth Verse of this Psalm, Consider, respect, imitate those that be of a right Conversation
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Another blind from his Nativity, with an easie remedy came seeing, John 9. So (as I said) the good man meets with many difficulties in the course of his life:
another blind from his Nativity, with an easy remedy Come seeing, John 9. So (as I said) the good man meets with many difficulties in the course of his life:
Take heed therefore what Conclusions you draw from the present condition or success of things. Thus did Shimei deal by David, Nunc ad calculos redactus est;
Take heed Therefore what Conclusions you draw from the present condition or success of things. Thus did Shimei deal by David, Nunc ad calculos redactus est;
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now thou pay•st for all the blood that hath been shed, 2 Sam. 16. Yet shortly after you have him on his knees, and begging pardon: The King is restored; the Rebels perish.
now thou pay•st for all the blood that hath been shed, 2 Sam. 16. Yet shortly After you have him on his knees, and begging pardon: The King is restored; the Rebels perish.
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Thus do our Adversaries, who, puffed up with their success, and our misfortunes, conclude thence (as the Turk may do as much) the goodness of their Cause.
Thus do our Adversaries, who, puffed up with their success, and our misfortunes, conclude thence (as the Turk may do as much) the Goodness of their Cause.
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And though I undertake not to Devine, yet I dare say with him, Num. 16.29. If these men die the common death of all men, then the Lord hath not sent me.
And though I undertake not to Divine, yet I Dare say with him, Num. 16.29. If these men die the Common death of all men, then the Lord hath not sent me.
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NONLATINALPHABET, I am sure 'twill go well with the perfect and upright man at the last, his end, or his last end will sure be Peace. There is a fourfold peace.
, I am sure it'll go well with the perfect and upright man At the last, his end, or his last end will sure be Peace. There is a fourfold peace.
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Fourthly, A Peace supra pacem, such a peace as never shall be taken from us in the highest Heavens, eternal peace. First, The Peace of our Country and Common-wealth were a Peace much to be desired.
Fourthly, A Peace supra pacem, such a peace as never shall be taken from us in the highest Heavens, Eternal peace. First, The Peace of our Country and Commonwealth were a Peace much to be desired.
And yet is not this Pax illa. Thirdly, there is another and a better peace, The Peace of Conscience: and this may he have, who with Lazarus sits at Dives gate,
And yet is not this Pax illa. Thirdly, there is Another and a better peace, The Peace of Conscience: and this may he have, who with Lazarus sits At Dives gate,
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He fears not, though the Earth be moved, and the Mountains carried into the middest of the Sea. This Peace had the Saints and Martyrs in the height of their Torments.
He fears not, though the Earth be moved, and the Mountains carried into the midst of the Sea. This Peace had the Saints and Martyrs in the height of their Torments.
But for ours, with what undaunted Courage did they tread the Scaffold, and look grim Death in the face? with St. Stephen, obdormierunt, they fell asleep: And with Simeon, They did depart in peace, So then, look upon both;
But for ours, with what undaunted Courage did they tread the Scaffold, and look grim Death in the face? with Saint Stephen, obdormierunt, they fell asleep: And with Simeon, They did depart in peace, So then, look upon both;
Peace in Heaven Luke 19. A peace which passeth all understanding. Phil. 4.7. Now the Lord of peace himself gave you peace alwayes, and by all means. 2 Thess. 3.16. Peace, from Men; and peace, from Devils; Peace from Sickness; Peace from Sins; The Peace of Conscience; and the Peace of Heaven:
Peace in Heaven Luke 19. A peace which passes all understanding. Philip 4.7. Now the Lord of peace himself gave you peace always, and by all means. 2 Thess 3.16. Peace, from Men; and peace, from Devils; Peace from Sickness; Peace from Sins; The Peace of Conscience; and the Peace of Heaven:
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I have no more to say but what St. Paul said to Timothy, 1 Tim. 6.12. O Timothy, keep that which is committed to thy trust. Keep your Religion; keep your Loyalty.
I have no more to say but what Saint Paul said to Timothy, 1 Tim. 6.12. Oh Timothy, keep that which is committed to thy trust. Keep your Religion; keep your Loyalty.
At length, Locutus sum lingua mea, Complain he doth, and that bitterly. Who ever thinks him to speak Rhetorically, or, what some dare say, Hyperbolically:
At length, Spoken sum lingua mea, Complain he does, and that bitterly. Who ever thinks him to speak Rhetorically, or, what Some Dare say, Hyperbolically:
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And this his Prayer is composed into a Psalm, and commended to Jeduthun a chief Musitian, a Church Musitian, to be sung to their Instruments of Musick, in their Divine Service. So that Church-Musick is old enough, and useful too:
And this his Prayer is composed into a Psalm, and commended to Jeduthun a chief Musician, a Church Musician, to be sung to their Instruments of Music, in their Divine Service. So that Church-Musick is old enough, and useful too:
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This were Discord indeed. And for this cause, amongst others, in the ancient and best of times, He was thought scarce fit for any Christian Company, that could not in some sort bear them company in the Quire:
This were Discord indeed. And for this cause, among Others, in the ancient and best of times, He was Thought scarce fit for any Christian Company, that could not in Some sort bear them company in the Choir:
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The words contain, First, A Request: Secondly, A Reason. Each double, if you will: First, Spare me: Secondly, So spare me, that I may recover strength; There's the Request.
The words contain, First, A Request: Secondly, A Reason. Each double, if you will: First, Spare me: Secondly, So spare me, that I may recover strength; There's the Request.
Secondly, For I must shortly hence, I shall no more be seen; There's the Reason. The Request or Prayer is of that kinde which we properly call NONLATINALPHABET:
Secondly, For I must shortly hence, I shall no more be seen; There's the Reason. The Request or Prayer is of that kind which we properly call:
The sin great (whatsoever 'twas) for great was the punishment: I am even consumed by the means of thine heavy hand, thy heavy stroke: But so 'twill be;
The since great (whatsoever 'twas) for great was the punishment: I am even consumed by the means of thine heavy hand, thy heavy stroke: But so it'll be;
Not to incline only, but to force men to do wickedly: Making the twelve parts in the Zodiack to over-rule the twelve parts in Mans Body; So they number them.
Not to incline only, but to force men to do wickedly: Making the twelve parts in the Zodiac to overrule the twelve parts in men Body; So they number them.
But God made man upright, and He hath found out many Inventions, Eccles. 7.29 'Tis true, 'tis Amos; Shall there be Evil in the City, and the Lord hath not done it? Amos 3.6. No sure:
But God made man upright, and He hath found out many Inventions, Eccles. 7.29 It's true, it's Amos; Shall there be Evil in the city, and the Lord hath not done it? Amos 3.6. No sure:
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Ferdinand, King of Naples, in that miserable flight of his from his Country (driven out by the French ) layes the whole cause of his Miseries and loss of his Kingdom, upon his Parents and Ancestors.
Ferdinand, King of Naples, in that miserable flight of his from his Country (driven out by the French) lays the Whole cause of his Misery's and loss of his Kingdom, upon his Parents and Ancestors.
But here's a King will read us another Lesson: Hee'l make another manner of Acknowledgment, and tell you, Ego peccavi, I have done amiss, and dealt wickedly:
But here's a King will read us Another lesson: He'll make Another manner of Acknowledgment, and tell you, Ego peccavi, I have done amiss, and dealt wickedly:
And therefore Deliver me from all my transgressions: v. 8. This is the first step to Penitency, Confitebor: Nay, Dixi, confitebor, Psal. 32.5. I said I will confess my transgression unto the Lord, and thou forgavest the Iniquity of my sin To have but a Purpose and Resolution to confess, finds favour.
And Therefore Deliver me from all my transgressions: v. 8. This is the First step to penitency, Confitebor: Nay, i have said, Confitebor, Psalm 32.5. I said I will confess my Transgression unto the Lord, and thou forgavest the Iniquity of my since To have but a Purpose and Resolution to confess, finds favour.
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God sent the Worm, Jonah 4. The Lord giveth, and the Lord taketh away, as Job. If therefore the destroying Angel come, we know who sent him, and for what:
God sent the Worm, Jonah 4. The Lord gives, and the Lord Takes away, as Job. If Therefore the destroying Angel come, we know who sent him, and for what:
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Stops the mouth of the Lions for Daniel: Addeth fifteen years to Hezekiah: Wealth, Children, all to Job. Whom have I in Heaven but thee? And there is none on earth in comparison of thee.
Stops the Mouth of the Lions for daniel: Adds fifteen Years to Hezekiah: Wealth, Children, all to Job. Whom have I in Heaven but thee? And there is none on earth in comparison of thee.
Pharaoh may cry out, Who is the Lord that I should fear him? Caligula may tell his Grandmother, All things are lawful for him, who doth rule and command all:
Pharaoh may cry out, Who is the Lord that I should Fear him? Caligula may tell his Grandmother, All things Are lawful for him, who does Rule and command all:
None but the King of Kings may punish or take account of Kings: Tibi peccavi, Tibi soli, Psal. 51.4. David had sinned against men too, by private injuries, by publick wrongs, by general scandal:
None but the King of Kings may Punish or take account of Kings: Tibi peccavi, Tibi soli, Psalm 51.4. David had sinned against men too, by private injuries, by public wrongs, by general scandal:
Qui cum res hominum tanta caligine volvi Aspicerent, laetsque diu florere nocentes Vex arique pios, &c. Davids case, Psal. 73.17. vexed at the heart, to see the ungodly in such prosperity. But when he went into the Sanctuary of God, then understood he the end of these men:
Qui cum Rest hominum tanta caligine volvi Aspicerent, laetsque Diu florere nocentes Vex arique Pios, etc. Davids case, Psalm 73.17. vexed At the heart, to see the ungodly in such Prosperity. But when he went into the Sanctuary of God, then understood he the end of these men:
And poor David, after a general revolt of his Subjects, after his miserable fear and flight, finds a suddain and strange alteration in the affections of his People, 2 Sam. 19. at the ninth Verse;
And poor David, After a general revolt of his Subject's, After his miserable Fear and flight, finds a sudden and strange alteration in the affections of his People, 2 Sam. 19. At the ninth Verse;
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and all accusing themselves of slowness in making satisfaction for their fault, and to make some part of amends, striving who should do the King most Service:
and all accusing themselves of slowness in making satisfaction for their fault, and to make Some part of amends, striving who should do the King most Service:
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And is't not possible? Why may we not live to see our Israel and Judah, after their so general a Rebellion, do the like? Why may not England and Scotland do as much? Accuse each other of the sowing the seeds first of this unnatural Rebellion? Strive who shall be the first with melted hearts to make amends for their Disloyalty? And with a general consent bring up the so much,
And is't not possible? Why may we not live to see our Israel and Judah, After their so general a Rebellion, do the like? Why may not England and Scotland do as much? Accuse each other of the sowing the seeds First of this unnatural Rebellion? Strive who shall be the First with melted hearts to make amends for their Disloyalty? And with a general consent bring up the so much,
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neither smiting our knees together with Baltasar, nor turning our face to the Wall with Hezekiah, but with a cheerful confidence we may say, Come life, come death, &c. 'Tis too true;
neither smiting our knees together with Balthasar, nor turning our face to the Wall with Hezekiah, but with a cheerful confidence we may say, Come life, come death, etc. It's too true;
And though he knew a locum refrigerii after this life, yet he sees, and shews us out the way thither by a recovery here, before he go hence, to get remission, and refreshment afterwards.
And though he knew a locum refrigerii After this life, yet he sees, and shows us out the Way thither by a recovery Here, before he go hence, to get remission, and refreshment afterwards.
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And truly they set not the right foot before, whose Rhetorick is Lyes and Oaths: Their Musick a Baudy Song in their lips, and a Prayer-book in their Pocket:
And truly they Set not the right foot before, whose Rhetoric is Lyes and Oaths: Their Music a Bawdy Song in their lips, and a Prayer-book in their Pocket:
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(The greatest Discord in the World.) Their Devotion, I am sure their Gesture, yea and in Loco Sancto too, is Antick, Baptick, any thing but what they should.
(The greatest Discord in the World.) Their Devotion, I am sure their Gesture, yea and in Loco Sancto too, is Antic, Baptick, any thing but what they should.
as soon indeed, and oft-times sooner too: Nay, for one old man, dye twenty young. Ego ludebam foris in platea, & intus in Conclavi ferebatur super me judicium mortis:
as soon indeed, and ofttimes sooner too: Nay, for one old man, die twenty young. Ego ludebam Foris in platea, & intus in Conclavi Ferebatur super me judicium mortis:
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Stet, sedeat, &c. Let him eat, drink, wake, or sleep, whatsoever he do, the Ship keeps on his Course unto the Harbour, Et nos impulsu navis ferimur: The Gale is strong; the Passage short:
Stet, sedeat, etc. Let him eat, drink, wake, or sleep, whatsoever he do, the Ship keeps on his Course unto the Harbour, Et nos impulsu navis ferimur: The Gale is strong; the Passage short:
But man dieth, and is cut off, he giveth up the Ghost, and where is he? Jobs first Quaere was, Quid est? What is man? A poor, silly Creature, of few dayes, and full of trouble. A flower, a shadow a nothing. His next Quaere is, Ʋbi est? What becomes of him? Where is he?
But man Dieth, and is Cut off, he gives up the Ghost, and where is he? Jobs First Quaere was, Quid est? What is man? A poor, silly Creature, of few days, and full of trouble. A flower, a shadow a nothing. His next Quaere is, Ʋbi est? What becomes of him? Where is he?
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Those places from which they must, shall see them no more, Psal. 103. What say we then to Apparitions? To the raising up of Samuel at the instance of Saul? &c. 2 Kings 4. A Child, 2 Kings 13. A man restored to life again.
Those places from which they must, shall see them no more, Psalm 103. What say we then to Apparitions? To the raising up of Samuel At the instance of Saul? etc. 2 Kings 4. A Child, 2 Kings 13. A man restored to life again.
and came out of the Graves after his Resurrection, and went into the holy City, and appeared unto many, Matth. 27.52.53. Some body tells us of one Curma sent b ck again from the Judgment-Barr, because Death (or the Angel of Death) had mistaken him for another of the same Name.
and Come out of the Graves After his Resurrection, and went into the holy city, and appeared unto many, Matthew 27.52.53. some body tells us of one Curma sent b ck again from the Judgment-Barr, Because Death (or the Angel of Death) had mistaken him for Another of the same Name.
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And a Jesuite tell us of one, who, a good wh•le dead and buried, by prayers and permission came back again, enjoyed his wife, and kept his former habitation.
And a Jesuit tell us of one, who, a good wh•le dead and buried, by Prayers and permission Come back again, enjoyed his wife, and kept his former habitation.
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Though I deny not some such power to the Devil, as to put on what shape he please, For he that can transform himself into an Angel of Light, 2 Cor. 11 14. may easily make or take some body at his pleasure:
Though I deny not Some such power to the devil, as to put on what shape he please, For he that can transform himself into an Angel of Light, 2 Cor. 11 14. may Easily make or take Some body At his pleasure:
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or their great Master either (by whom they work) that they should have any power upon the Souls of the Godly that are departed out of this Life. No, no;
or their great Master either (by whom they work) that they should have any power upon the Souls of the Godly that Are departed out of this Life. No, no;
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And he can open and shut at his pleasure. But this takes not off that General Rule, Hebr. 9.27. It's appointed unto men once to dye: where NONLATINALPHABET must be understood NONLATINALPHABET;
And he can open and shut At his pleasure. But this Takes not off that General Rule, Hebrew 9.27. It's appointed unto men once to die: where must be understood;
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and that same Ponam inimicitias, is almost as old as Adam. If once the Woman, the Church, or any Child of hers do parere masculum, any vertuous and masculine work, that old Serpent is ready with his floud of poyson to destroy both Root and Branch. His first attempt is to stifle it in the birth; if he fail there,
and that same Ponam inimicitias, is almost as old as Adam. If once the Woman, the Church, or any Child of hers doe parere Masculine, any virtuous and masculine work, that old Serpent is ready with his flood of poison to destroy both Root and Branch. His First attempt is to stifle it in the birth; if he fail there,
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Take for this St. Pauls example, and where should a man find a better? First he is armed with Authority and Commission against the Church: A shrewd Temptation, which once over-blown,
Take for this Saint Paul's Exampl, and where should a man find a better? First he is armed with authority and Commission against the Church: A shrewd Temptation, which once overblown,
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and the sometime Persecutor become a Preacher: Next, there's a plot to kill him in Damascus: at Lystra he is lapidatus: scourged and imprisoned at Philippi: His death sworn at Hierusalem: suffers shipwrack at Malta: at length post varios casus, he comes to Rome, lives in an hired house, and hath his Friends about him:
and the sometime Persecutor become a Preacher: Next, there's a plot to kill him in Damascus: At Lystra he is lapidatus: scourged and imprisoned At Philippi: His death sworn At Jerusalem: suffers shipwreck At Malta: At length post varios casus, he comes to Room, lives in an hired house, and hath his Friends about him:
every one fled to corners, and shifted for their own safety. Only Luke is with me, and therefore have a care to come to me speedily. For Demas hath forsaken me.
every one fled to corners, and shifted for their own safety. Only Lycia is with me, and Therefore have a care to come to me speedily. For Demas hath forsaken me.
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And all that will live godly shall suffer persecution. But, NONLATINALPHABET, what must Brutus make one amongst the rest to stab his Caesar? Thou my familiar Friend and Companion, saith David, Psal. 55. What none but Judas the oeconomus Christi, none but the Purse-bearer to betray his Master? And will Demas shew his heels, fly,
And all that will live godly shall suffer persecution. But,, what must Brutus make one among the rest to stab his Caesar? Thou my familiar Friend and Companion, Says David, Psalm 55. What none but Judas the oeconomus Christ, none but the Purse-bearer to betray his Master? And will Demas show his heels, fly,
When his Friend was in misery, and a little Comfort might have been worth a World to persecuted and distressed Paul Yet Dominus mihi adfuit, saith the Martyr,
When his Friend was in misery, and a little Comfort might have been worth a World to persecuted and distressed Paul Yet Dominus mihi adfuit, Says the Martyr,
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And this is that so much commends Moses, That he forsook the pleasure of sin, Pharaoh 's Court, and chose rather to suffer Affliction with the Children of God.
And this is that so much commends Moses, That he forsook the pleasure of since, Pharaoh is Court, and chosen rather to suffer Affliction with the Children of God.
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The second, Probabile est, That the Epistle to Philemon was written after this Second Epistle to Timothy. All is but videtur, and probabile; and under correction, I shall say, Videtur quod non: For first,
The second, Probabile est, That the Epistle to Philemon was written After this Second Epistle to Timothy. All is but videtur, and probabile; and under correction, I shall say, Videtur quod non: For First,
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First, You shall see an Inconstant Friend. Secondly, A Faithless Steward or Minister. Thirdly, The Motives which induce him to forsake his Friend, his Office, his God.
First, You shall see an Inconstant Friend. Secondly, A Faithless Steward or Minister. Thirdly, The Motives which induce him to forsake his Friend, his Office, his God.
But what saith Be•-S•i•ach, A Friend cannot be known in Prosperity. When Paul had entertainment as an Angel from Heaven, multitudes weeping for his departure;
But what Says Be•-S•i•ach, A Friend cannot be known in Prosperity. When Paul had entertainment as an Angel from Heaven, Multitudes weeping for his departure;
He shall find his Sect every where spoken against. That, Si Tibris ascendit in Moenia, si Nilus non descendit in Arva: Si Fames; si Lues; Statim Christianus ad Leones:
He shall find his Sect every where spoken against. That, Si Tibris ascendit in Moenia, si Nilus non descendit in Arva: Si Fames; si Lues; Immediately Christian and Leones:
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No Calamity in East or West, but 'twas all imputed to their toleration of this new Religion. And therefore no favour is to be expected now for Paul, or Pauls Profession.
No Calamity in East or West, but 'twas all imputed to their toleration of this new Religion. And Therefore no favour is to be expected now for Paul, or Paul's Profession.
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There is a place in Scripture (which amongst some other) hath found several Readings; 'tis Rom. 12.11. Origen reads it, Be fervent in spirit, se•ving the time:
There is a place in Scripture (which among Some other) hath found several Readings; it's Rom. 12.11. Origen reads it, Be fervent in Spirit, se•ving the time:
A brave Text, say the Time servers, and inconstant Friends: NONLATINALPHABET. And in these latter times, Erasmus with some others, sticks to that Reading.
A brave Text, say the Time servers, and inconstant Friends:. And in these latter times, Erasmus with Some Others, sticks to that Reading.
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Such was Tydides and his Followers between the Greeks and Trojans, NONLATINALPHABET. Such was Cicero, demurring between Caesar and Pompey: And therefore Luberius Mimus told him truly,
Such was Tydides and his Followers between the Greeks and Trojans,. Such was Cicero, demurring between Caesar and Pompey: And Therefore Luberius Mimus told him truly,
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But now God, and Gods Bible, all the Obligations and Oaths of Allegiance in the World cannot keep the graceless Multitude within the Pale of their Obedience and Fidelity.
But now God, and God's bible, all the Obligations and Oaths of Allegiance in the World cannot keep the graceless Multitude within the Pale of their obedience and Fidis.
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Plus ultra is his word, his work, and one sin begets another. Chrysostom gives Instance in a Lie, which doth oft-times procure Swearing, Forswearing, and Cursing too:
Plus ultra is his word, his work, and one since begets Another. Chrysostom gives Instance in a Lie, which does ofttimes procure Swearing, Forswearing, and Cursing too:
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How David fell from sin to sin, the holy Scriptures testifie, as likewise Peter. And I would we had not in our dayes the cursed Fruits of Disobedience:
How David fell from since to since, the holy Scriptures testify, as likewise Peter. And I would we had not in our days the cursed Fruits of Disobedience:
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And how Discontent did hammer out the Sword of the Covenant, to cut asunder the Gordian-knot of all Obedience and Religious Duties in Church and State.
And how Discontent did hammer out the Sword of the Covenant, to Cut asunder the Gordian-knot of all obedience and Religious Duties in Church and State.
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In our dayes (when every harmless Ceremony is looked upon as a Monster in the Church) some have thought it lawful to quit their Callings rather then Conform, others laudable,
In our days (when every harmless Ceremony is looked upon as a Monster in the Church) Some have Thought it lawful to quit their Callings rather then Conform, Others laudable,
But the greater and better part, old and new, truly tell us, That for a full Minister (as some speak) for a Priest to forsake his Calling, what were this,
But the greater and better part, old and new, truly tell us, That for a full Minister (as Some speak) for a Priest to forsake his Calling, what were this,
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But what cares Demas for this? What doth St. Pauls Vae trouble him, who had left St. Paul and his Religion too? O but there may be many faithless Stewards who do not quite renounce their Stewardship:
But what Cares Demas for this? What does Saint Paul's Vae trouble him, who had left Saint Paul and his Religion too? O but there may be many faithless Stewards who do not quite renounce their Stewardship:
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Nay, there are some of Eminency and good Parts, whom St. Paul might sometime have owned for his Fellow-labourers; Yet these men do not alwayes set the Right-foot before;
Nay, there Are Some of Eminency and good Parts, whom Saint Paul might sometime have owned for his Fellow-labourers; Yet these men do not always Set the Right-foot before;
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they turn Ephraimites, starting aside like a broken Bow. I knew the time when those Sons of Thunder would have preach'd Obedience, and have told their Auditors what 'twere to resist the higher Powers: But the wind is turned;
they turn Ephraimites, starting aside like a broken Bow. I knew the time when those Sons of Thunder would have preached obedience, and have told their Auditors what 'twere to resist the higher Powers: But the wind is turned;
and see what Reputation, Applause, or some other worldly By-respect can do. These with Demas forsake Paul, Pauls Doctrine, and by Consequent Paul 's God too:
and see what Reputation, Applause, or Some other worldly By-respect can do. These with Demas forsake Paul, Paul's Doctrine, and by Consequent Paul is God too:
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But these men (I fear some of them, not without reluctation of Conscience) withhold the truth in unrighteousness, and wittingly, willingly oppose that self-same Religion in which they were born, which they ever did profess,
But these men (I Fear Some of them, not without reluctation of Conscience) withhold the truth in unrighteousness, and wittingly, willingly oppose that selfsame Religion in which they were born, which they ever did profess,
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For what else is Will-worship, and Invention of Mans Brain, but meer Idolatry? Aliena Dogmata, Alieni Dii, as said Lyrinensis. And whilst they pretend to make a thorow Reformation (as their phrase is) they aim at a thorow Destruction of Church and State. This is not Reformare, but Innovare, as Maximilian the Emperour said;
For what Else is Will-worship, and Invention of men Brain, but mere Idolatry? Aliena Dogmata, Alieni Gods, as said Lerins. And while they pretend to make a thorough Reformation (as their phrase is) they aim At a thorough Destruction of Church and State. This is not Reformare, but Innovare, as Maximilian the Emperor said;
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If we set the world together by the ears with our new Opinions, as Erasmus said of some: If, with Isaiah, Cap. 8.20. we do not keep us to the Law, and to the Testimony:
If we Set the world together by the ears with our new Opinions, as Erasmus said of Some: If, with Isaiah, Cap. 8.20. we do not keep us to the Law, and to the Testimony:
When the Primitive Church is counted but an Embrio, which must be lickt into a better Form by future Ages (vide Calvin.) When the best of the Fathers are but Dishclouts (an homely phrase in a Scholars mouth) when men gape for new Doctrines, as the Oysters do for new tides: When the Precepts of God, and the practises of men do clash;
When the Primitive Church is counted but an embryo, which must be licked into a better From by future Ages (vide calvin.) When the best of the Father's Are but Dishclouts (an homely phrase in a Scholars Mouth) when men gape for new Doctrines, as the Oysters do for new tides: When the Precepts of God, and the practises of men do clash;
Beware of such Prophets, and be ye not carried away with every blast of Doctrine. Take heed how you forsake St. Paul with Demas. Obedite praepositis vestris, Hebr. 13.17.
Beware of such prophets, and be you not carried away with every blast of Doctrine. Take heed how you forsake Saint Paul with Demas. Obey praepositis vestris, Hebrew 13.17.
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Be subject to the higher Powers, Rom. 13. Kings and Bishops both must have our Prayers and Obedience: And they who fail in these, forsake St. Paul. The last Part followeth:
Be Subject to the higher Powers, Rom. 13. Kings and Bishops both must have our Prayers and obedience: And they who fail in these, forsake Saint Paul. The last Part follows:
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The Motives which induced Demas to forsake St. Paul: And they are two, implyed in the word, me. First, Me, under the Rod of Persecution: Secondly, Me, who am in penury or want. And both of these expressedly in this Chapter.
The Motives which induced Demas to forsake Saint Paul: And they Are two, employed in the word, me. First, Me, under the Rod of Persecution: Secondly, Me, who am in penury or want. And both of these expressedly in this Chapter.
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And this were enough to make a Demas forsake Paul: many weak in the Faith to stagger; many worldlings to fall away. But we have not so learnt Christ.
And this were enough to make a Demas forsake Paul: many weak in the Faith to stagger; many worldlings to fallen away. But we have not so learned christ.
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For if we suffer for doing well NONLATINALPHABET, 1 Peter 2. And this made so many Martyrs so prodigal of their lives (if I may so speak) so ready to suffer, so willing to die:
For if we suffer for doing well, 1 Peter 2. And this made so many Martyrs so prodigal of their lives (if I may so speak) so ready to suffer, so willing to die:
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or Cybiles Priests that did gueld themselves? What of those poor Children made to pass thorow the fire to Molock? or those Bohemian - women who suffered so much,
or Cybiles Priests that did geld themselves? What of those poor Children made to pass thorough the fire to Moloch? or those Bohemian - women who suffered so much,
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And the like might be said of most Sectaries and Seperatists. And (what is observable by the way) not an Heretick, not a Schismatick, but have Scripture at their fingers end,
And the like might be said of most Sectaries and Separatists. And (what is observable by the Way) not an Heretic, not a Schismatic, but have Scripture At their fingers end,
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Yea, he who called the Scripture Nigrum Atramentum, or another, A dead Letter, or A Nose of Wax, yet all these fly to Scripture and Conscience, as to the Shoot-Ancre in a Tempest.
Yea, he who called the Scripture Nigrum Atramentum, or Another, A dead letter, or A Nose of Wax, yet all these fly to Scripture and Conscience, as to the Shoot-Ancre in a Tempest.
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They forget St. Paul, who suffered for Christs sake, 2 Cor. 12.10. And vestro commodo, for the good of the flock, Col. 1.24. The last thing which caused Demas to forsake his Friend and Master, was (I told you) Pauls Poverty:
They forget Saint Paul, who suffered for Christ sake, 2 Cor. 12.10. And Vestro commodo, for the good of the flock, Col. 1.24. The last thing which caused Demas to forsake his Friend and Master, was (I told you) Paul's Poverty:
And that made him dream of Wealth and Wantonness in his New World. Ah poor Christian, what can that New Earth be in comparison of the Old Heaven? Or what comfort can it be to be kept out of the Caelestial Paradice? yet the Millenary makes that a step to his future Felicity? 'Tis his Mount Nebo to see a better Canaan. But we, fading we to dote upon this fading World, to crave a Knife to cut our Throats, and tye a Mill-stone about our Necks. To talk of Heaven, and yet make provision only for the Earth: O wherein do we, do such surmount the Beasts that perish? Nay, Beasts do like Beasts, and perish like Beasts: But Man, Divinae particula aurae, to whom the blessed Deity hath given a Jewel invaluable, a Soul so capable of eternal Glory; for Man so much to un-man himself,
And that made him dream of Wealth and Wantonness in his New World. Ah poor Christian, what can that New Earth be in comparison of the Old Heaven? Or what Comfort can it be to be kept out of the Celestial Paradise? yet the Millenary makes that a step to his future Felicity? It's his Mount Nebo to see a better Canaan. But we, fading we to dote upon this fading World, to crave a Knife to Cut our Throats, and tie a Millstone about our Necks. To talk of Heaven, and yet make provision only for the Earth: Oh wherein do we, do such surmount the Beasts that perish? Nay, Beasts do like Beasts, and perish like Beasts: But Man, Divinae Particula aurae, to whom the blessed Deity hath given a Jewel invaluable, a Soul so capable of Eternal Glory; for Man so much to unman himself,
there's NONLATINALPHABET, Mark 4.19 Riches are a slippery and deceitful thing: They have wings, as Solomon said, Eagles wings, and oft-times quickly gone, and gone for ever.
there's, Mark 4.19 Riches Are a slippery and deceitful thing: They have wings, as Solomon said, Eagles wings, and ofttimes quickly gone, and gone for ever.
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I could remind you of Bajazets Cage, Sesostris Chariot, Chraesus Pile, Cyrus Tub, Marcus Crassus among the Parthians, and Baldivia among the Americans drinking down Ladles full of melted Gold. I could fetch Sejanus from his Closet, Seneca from his Orchards, Bassianus from his Fishponds; Tigillinus, Plautian, Atabaliba, Metezuma:
I could remind you of Bajazets Cage, Sesostris Chariot, Chraesus Pile, Cyrus Tub, Marcus Crassus among the Parthians, and Baldivia among the Americans drinking down Ladles full of melted Gold. I could fetch Sejanus from his Closet, Senecca from his Orchards, Bassianus from his Fishponds; Tigillinus, Plautian, Atahualpa, Metezuma:
I shall return to nothing ▪ or in the words of Solomon, Vanity of Vanities, All is Vanity, saith the Preacher. Honores mundi, Tumores Mundi, Adams Apple,
I shall return to nothing ▪ or in the words of Solomon, Vanity of Vanities, All is Vanity, Says the Preacher. Honores mundi, Tumores Mundi, Adams Apple,
All dulcia in aspectu, laethalia in gustu, as said Arnobius. These all do but fill our mouths with Gravel, and we shall never be satisfied, till Gods glory do appear, Satiabor cum apparuerit Gloria Tua.
All Dulce in aspectu, laethalia in gustu, as said Arnobius. These all do but fill our mouths with Gravel, and we shall never be satisfied, till God's glory do appear, Satiabor cum apparuerit Gloria Tua.
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You have heard of Lysamachus and Saleucus, two of Great Alexanders greatest Commanders; Cum orbem Terrarum Duo soli tenerent, augustiis sibimet inclusi videbantur. Ʋt Justin. lib.
You have herd of Lysamachus and Seleucus, two of Great Alexanders greatest Commanders; Cum orbem Terrarum Duo soli tenerent, augustiis sibimet inclusi videbantur. Ʋt Justin lib.
Let us beware how we do Idolize the Covenant, which binds Kings in Chains, and giveth stop to the Subject to demurr upon Oaths. And for the Hierarchy and Government of the Church: Let those, who seek Nodum in scirpo, take heed of Crysippus 's Pride, and Palaemon 's Arrogancy.
Let us beware how we do Idolise the Covenant, which binds Kings in Chains, and gives stop to the Subject to demur upon Oaths. And for the Hierarchy and Government of the Church: Let those, who seek Nodum in scirpo, take heed of Chrysippus is Pride, and Palaemon is Arrogance.
Let us lay before our eyes the harmony of the two Testaments, the general practise of Antiquity: The Consent of Fathers, Councils, all the World, till those worst of Times.
Let us lay before our eyes the harmony of the two Testaments, the general practice of Antiquity: The Consent of Father's, Councils, all the World, till those worst of Times.
Church-musick is an Irreligious Ragg of Popery. And for our Solemn Feasts, the very Name must be expunged, and the People must forsake, detest, and forget all.
Church music is an Irreligious Rag of Popery. And for our Solemn Feasts, the very Name must be expunged, and the People must forsake, detest, and forget all.
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or be shut out of the Synagogue of these Saints. David kept his Festivals; had Set-service; blessed God with Musick, Church-musick, Vocal and Instrumental both.
or be shut out of the Synagogue of these Saints. David kept his Festivals; had Set-service; blessed God with Music, Church music, Vocal and Instrumental both.
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And on that day, a great Festival-day, David delivered first this Psalm, to thank the Lord, into the hand of Asaph (the Precentor ) and his Brethren, 1 Chron. 16 7.
And on that day, a great Festival day, David Delivered First this Psalm, to thank the Lord, into the hand of Asaph (the Precentor) and his Brothers, 1 Chronicles 16 7.
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If you approve Festivals, at a great Feast 'twas first given and sung: When the Ark, after so many tossings and tumblings, was with much solemnity brought home,
If you approve Festivals, At a great Feast 'twas First given and sung: When the Ark, After so many tossings and tumblings, was with much solemnity brought home,
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and though Asaphs mouth be stopt, and his Cymbal broken, yet this may be the dawning of that day, when we shall all sing, Haec est dies quam fecit Dominus, &c. make it our Festival, Solemn and Annual, and for such, warrantable by the practise of the Jewish Church and Primitive Christians.
and though Asaphs Mouth be stopped, and his Cymbal broken, yet this may be the dawning of that day, when we shall all sing, Haec est dies quam fecit Dominus, etc. make it our Festival, Solemn and Annual, and for such, warrantable by the practise of the Jewish Church and Primitive Christians.
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But we must travel awhile with Abraham, before we can sit down in David 's Quire, and with the poor Israelites, hang up our Harps upon the Willows, ere we can frame our selves to sing those Songs of Sion: Meditate a while upon our miseries, and afterwards come in with a Psalm of Thanksgiving for Gods Mercies.
But we must travel awhile with Abraham, before we can fit down in David is Choir, and with the poor Israelites, hang up our Harps upon the Willows, ere we can frame our selves to sing those Songs of Sion: Meditate a while upon our misery's, and afterwards come in with a Psalm of Thanksgiving for God's mercies.
And this is the Order of my Text, a Text Historical, it relates to a Story, and the Story of no small Antiquity, it goes as high as to the Father of the Faithful.
And this is the Order of my Text, a Text Historical, it relates to a Story, and the Story of no small Antiquity, it Goes as high as to the Father of the Faithful.
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But we are the Children, and 'tis fit the Father should have the precedency; we shall therefore first begin with Abraham. Abraham and his Family: When they were but a few men in number,
But we Are the Children, and it's fit the Father should have the precedency; we shall Therefore First begin with Abraham. Abraham and his Family: When they were but a few men in number,
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yea very few, and Strangers in the Land. When they went from one Nation to another, &c. I may well call it the Pilgrimage of the Patriarchs, Abraham and Isaac and Jacob, for so ' tis.
yea very few, and Strangers in the Land. When they went from one nation to Another, etc. I may well call it the Pilgrimage of the Patriarchs, Abraham and Isaac and Jacob, for so ' this.
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4. That super-superlative, that worse then worst, The People to whom they went in their distress, Egypt and Palestine. Here's squama squamae, trouble upon trouble: These in the first place.
4. That super-superlative, that Worse then worst, The People to whom they went in their distress, Egypt and Palestine. Here's squama squamae, trouble upon trouble: These in the First place.
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and a plain Expression. 1. Pilgrims. 2. Their Paucity. 3. Their Poverty. 4. The People, whither they were driven. 5. And then last of all, comfort amidst all, He suffered no man to do them wrong. Gods gracious protecting them.
and a plain Expression. 1. Pilgrim's. 2. Their Paucity. 3. Their Poverty. 4. The People, whither they were driven. 5. And then last of all, Comfort amid all, He suffered no man to do them wrong. God's gracious protecting them.
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1. I begin with the Pilgrims. And where can I begin better, then where the New Testament began with David, and Abraham? A Psalm of David concerning Abraham, and his Posterity.
1. I begin with the Pilgrim's. And where can I begin better, then where the New Testament began with David, and Abraham? A Psalm of David Concerning Abraham, and his Posterity.
The Jews ask Christ, Art thou greater then our Father Abraham? John 8. I hope no man thinks himself better then Abraham; And Abraham was a stranger. And this I take the first degree of his misery.
The jews ask christ, Art thou greater then our Father Abraham? John 8. I hope no man thinks himself better then Abraham; And Abraham was a stranger. And this I take the First degree of his misery.
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And the Psalmist, how they murder the Widow and the Stranger, and put the Fatherless to death, Psal. 94. This made the blind Poet tearm Ʋlysses NONLATINALPHABET, one that would sayl with every wind, and wear all Colours.
And the Psalmist, how they murder the Widow and the Stranger, and put the Fatherless to death, Psalm 94. This made the blind Poet term Ʋlysses, one that would sail with every wind, and wear all Colours.
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let them be dishonoured never so much by blasphemy, slanders, and reproaches, yet must he hold his mouth as with a Bridle, Psal. 39. And thus was Lot (one of this small Company) vexed with the filthy conversation of the wicked, in seeing and hearing, he vexed his righteous soul from day to day, with their unlawful deeds, 2 Pet. 2.8.
let them be dishonoured never so much by blasphemy, slanders, and Reproaches, yet must he hold his Mouth as with a Bridle, Psalm 39. And thus was Lot (one of this small Company) vexed with the filthy Conversation of the wicked, in seeing and hearing, he vexed his righteous soul from day to day, with their unlawful Deeds, 2 Pet. 2.8.
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Themistocles continues with the Persian; And Hannibal finds some repose in Bithynia. But Abraham and his handful went from one Nation to another, from one Kingdom to another People:
Themistocles continues with the Persian; And Hannibal finds Some repose in Bythynia. But Abraham and his handful went from one nation to Another, from one Kingdom to Another People:
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From place to place, NONLATINALPHABET, as St. Paul said of himself, and the rest of the Apostles, 1 Cor. 4.11. having no fixt or certain abiding place.
From place to place,, as Saint Paul said of himself, and the rest of the Apostles, 1 Cor. 4.11. having not fixed or certain abiding place.
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but the Son of man hath not where to lay his head, Matth. 8.20. yet wheresoever these poor Pilgrims went, the Providence of God went along with them, and he suffered no man to do them wrong.
but the Son of man hath not where to lay his head, Matthew 8.20. yet wheresoever these poor Pilgrim's went, the Providence of God went along with them, and he suffered no man to do them wrong.
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You know the Story of Earl Godwin, One leg will help another. And that of Solomon, Prov. 18.19. Frater qui adjuvatur à fratre, est quasi Civitas firma vel munita;
You know the Story of Earl Godwin, One leg will help Another. And that of Solomon, Curae 18.19. Frater qui adjuvatur à fratre, est quasi Civitas Firm vel munita;
Vae soli. Eccles. 4.9, 10. And Christ commended to us this mutual comfort in our Pilgrimages, in that he sends out his Disciples Binos & Binos, Luc. 10. But he that hath his Quiver full shall not be ashamed when he meets with his Enemy in the Gate, Psal. 127. Multorum manibus —
Vae soli. Eccles. 4.9, 10. And christ commended to us this mutual Comfort in our Pilgrimages, in that he sends out his Disciples Binns & Binns, Luke 10. But he that hath his Quiver full shall not be ashamed when he meets with his Enemy in the Gate, Psalm 127. Multorum manibus —
and in despight of Opposition, planted themselves in the chiefest places of Europe and Africa. Our Country can say as much for Danes, Saxons. On the contrary, you know the event of those, who Dum pugnant singuli, vincuntur universi.
and in despite of Opposition, planted themselves in the chiefest places of Europe and Africa. Our Country can say as much for Danes, Saxons. On the contrary, you know the event of those, who Dum pugnant Singuli, vincuntur universi.
Abraham and his Wife and his Kinsman Lot, not many more at first, for many Servants were given him afterwards by Pharaoh. A small beginning, few, and very few, unable to defend themselves in case of any offered violence.
Abraham and his Wife and his Kinsman Lot, not many more At First, for many Servants were given him afterwards by Pharaoh. A small beginning, few, and very few, unable to defend themselves in case of any offered violence.
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Times, which will set Porphyry to School again, and tell him Poverty is Accidens inseperabile; I am sure if the Text could shift it off, there's many a poor Exile cannot. But let me see!
Times, which will Set Porphyry to School again, and tell him Poverty is Accidents inseperabile; I am sure if the Text could shift it off, there's many a poor Exile cannot. But let me see!
and these, they were such as could say with Bias, Omnia mea mecum porto, and he that would not be enriched by a King of Sodom, afterwards was glad to receive gifts of the King of Egypt, and so did Isaac of the King of Gerar. And Jacob could say, With my staff came I over this Jordan, and did serve for wages.
and these, they were such as could say with Bias, Omnia mea mecum porto, and he that would not be enriched by a King of Sodom, afterwards was glad to receive Gifts of the King of Egypt, and so did Isaac of the King of Gerar. And Jacob could say, With my staff Come I over this Jordan, and did serve for wages.
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Money is one of those NONLATINALPHABET, a Principle in the trade of Travelling, to be supposed and not disputed, 'tis that holds soul and body together,
Money is one of those, a Principle in the trade of Traveling, to be supposed and not disputed, it's that holds soul and body together,
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he relinquisht his Bishoprick, and bidding adieu to that Royal City, he took along with him only one Servant whom he commanded, to carry with him of all his Wealth, nothing but the Psalms of David. If he took no better Viaticam with him in these dayes, he might quickly dye unburied, unlamented.
he relinquished his Bishopric, and bidding adieu to that Royal city, he took along with him only one Servant whom he commanded, to carry with him of all his Wealth, nothing but the Psalms of David. If he took no better Viaticam with him in these days, he might quickly die unburied, unlamented.
And so for Palestine, it signifies (they tell us) a bruising, hammering, and braying as in a Mortar, to shew us, 'twas a hard-hearted and malicious cursed people.
And so for Palestine, it signifies (they tell us) a bruising, hammering, and braying as in a Mortar, to show us, 'twas a hardhearted and malicious cursed people.
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And for the Philistims, Abraham tells Abimelech to his face, he did believe the fear of God was not in that place, Gen. 20.11. What brought this handful of Believers thither then? What make the Sons of God amongst the Miscreants? Sure matter of pity rather then wonder.
And for the philistines, Abraham tells Abimelech to his face, he did believe the Fear of God was not in that place, Gen. 20.11. What brought this handful of Believers thither then? What make the Sons of God among the Miscreants? Sure matter of pity rather then wonder.
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Here was bona terra, though mala gens. For Egypt, Moses describing the fruitfulness of Sodom and Gomorrah, before the stood of Fire fell down from Heaven, tells us 'twas like the Garden of the Lord,
Here was Bona terra, though mala gens. For Egypt, Moses describing the fruitfulness of Sodom and Gomorrah, before the stood of Fire fell down from Heaven, tells us 'twas like the Garden of the Lord,
But as 'twas said of Sodom, the men were exceeding sinners against the Lord. So that the worst people have often-times the best Land, the richest Country.
But as 'twas said of Sodom, the men were exceeding Sinners against the Lord. So that the worst people have oftentimes the best Land, the Richest Country.
2. Eliphaz chargeth Job wrongfully, as that he should think how God sitting super cardines Coeli, could not through the thick Clouds see what was done upon the Earth, Job 22.14. Yes, yes, he seeth, ordereth, disposeth, and delivereth, as it seems him best. Here's a sealed Protection;
2. Eliphaz charges Job wrongfully, as that he should think how God sitting super cardines Coeli, could not through the thick Clouds see what was done upon the Earth, Job 22.14. Yes, yes, he sees, Ordereth, Disposeth, and Delivereth, as it seems him best. Here's a sealed Protection;
The King is told he is a dead man, if he restore not the man his wife. I kept thee, saith God, from touching her. And for his Posterity afterward, Joshua 24. when the Israelites were in distress,
The King is told he is a dead man, if he restore not the man his wife. I kept thee, Says God, from touching her. And for his Posterity afterwards, joshua 24. when the Israelites were in distress,
Take one place for all, or rather one Psalm, for there is a toties quoties in that Psalm: As often as they cryed unto the Lord, he delivered them out of their distress, Psal. 107.
Take one place for all, or rather one Psalm, for there is a Twice How often in that Psalm: As often as they cried unto the Lord, he Delivered them out of their distress, Psalm 107.
For miserum est fuisse — A sudden tempest followed this glorious Sunshine, and you have been driven from one Nation to another, from one Kingdom to another People.
For miserum est Fuisse — A sudden tempest followed this glorious Sunshine, and you have been driven from one nation to Another, from one Kingdom to Another People.
Philopaemen, Hannibal, and great Scipio. But I call to mind that saying, Exulerat Christus, Comites nos Exulis hujus Esse decet, cujus nos quoque membra sumus, we are the Sons of Abraham, the Servants of Christ.
Philopoemen, Hannibal, and great Scipio. But I call to mind that saying, Exulerat Christus, Comites nos Exulis hujus Esse Deceit, cujus nos quoque membra sumus, we Are the Sons of Abraham, the Servants of christ.
But what will you say, if they which forced us to sing Canticum Domini in terrâ aliena, and have sported themselves in our Banishment, what will you say if they be Exiles too? worse Exiles then our selves? They cannot breath one gust of free Air.
But what will you say, if they which forced us to sing Canticum Domini in terrâ Aliena, and have sported themselves in our Banishment, what will you say if they be Exiles too? Worse Exiles then our selves? They cannot breath one gust of free Air.
Can he find him (after such liberal and rich promises) can he find him any Rules or Statutes, by which he may frame himself to walk in some Security? Is there any face of a Church or Common-wealth left? Nay, Can he find one corner in that Hell of Confusion, where he may sit down,
Can he find him (After such liberal and rich promises) can he find him any Rules or Statutes, by which he may frame himself to walk in Some Security? Is there any face of a Church or Commonwealth left? Nay, Can he find one corner in that Hell of Confusion, where he may fit down,
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Where shall you find in these worst of Times, An Abraham sitting in his Tent-door? Or a Lot in the Gates of his City? Or a Cymon of Athens, not more famous for his Arms then Alms-deeds? Or a Johannes Eleemosynarius? and some more such there have been, and may be now.
Where shall you find in these worst of Times, an Abraham sitting in his Tent-door? Or a Lot in the Gates of his city? Or a Cymon of Athens, not more famous for his Arms then Almsdeeds? Or a Johannes Eleemosynarius? and Some more such there have been, and may be now.
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Of all Sects of Philosophers, I would not be a Pythagorist. Of all Hereticks, I would not be an Adamite. Of all Fraternities, I would not willingly be a Mendicant. But say there be no remedy:
Of all Sects of Philosophers, I would not be a Pythagorist. Of all Heretics, I would not be an Adamite. Of all Fraternities, I would not willingly be a Mendicant. But say there be no remedy:
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In a word, no temptation hath or can befall us, which is not common to man, 1 Cor. 10. And most while to the best men, as saith the Psalmist, Psal. 73. Seneca said (and you know his Religion) Digni visi sumus Deo in quibus experiretur quantum humanae naturae potest pati. We may not say so:
In a word, no temptation hath or can befall us, which is not Common to man, 1 Cor. 10. And most while to the best men, as Says the Psalmist, Psalm 73. Senecca said (and you know his Religion) Worthy visi sumus God in quibus experiretur quantum humanae naturae potest pati. We may not say so:
I know who brought water out of the Rock: who provided a Whale for Jonah: Ravens for Elija; and Oyl for the poor Widows. And I shall never forget the Pease in Suffolk, the Muscles of Rochel, the Cobweb at Paris.
I know who brought water out of the Rock: who provided a Whale for Jonah: Ravens for Elijah; and Oil for the poor Widows. And I shall never forget the Peas in Suffolk, the Muscles of Rochel, the Cobweb At paris.
and that's our Paucity. Few of them, and few of us too, yea very few. But the way is broad that leadeth to destruction, and the multitude run that way.
and that's our Paucity. Few of them, and few of us too, yea very few. But the Way is broad that leads to destruction, and the multitude run that Way.
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But the Devil is a cunning Fisher, and hath baited his Hooks thorowly with the fat Lumps of Bishopricks and Cathedrals, and least that should he too little for the Maws of those Cormorants, there's more bait, Forrest-lands, Ships, Offices, and I know not what.
But the devil is a cunning Fisher, and hath baited his Hooks thoroughly with the fat Lumps of Bishoprics and Cathedrals, and least that should he too little for the Maws of those Cormorants, there's more bait, Forest-lands, Ships, Offices, and I know not what.
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But I remember that saying, Vivorum difficilis censura, 'tis dangerous to censure living men, much more whole Countreys, specially where the Censor is nec beneficiis nec maleficiis cognitus.
But I Remember that saying, Vivorum Difficult Censure, it's dangerous to censure living men, much more Whole Countries', specially where the Censor is nec Benefits nec maleficiis cognitus.
The Theft of Achan. Afterward in Jeroboam 's dayes (the Son of Joash ) one Jonah, w thout a special Providence, had been the total ruin f a Ship and all the Passengers:
The Theft of achan. Afterwards in Jeroboam is days (the Son of Joash) one Jonah, w Thought a special Providence, had been the total ruin f a Ship and all the Passengers:
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You have gone from one Nation to another, from one Kingdom to another People, and are you all sound at the heart? none tainted with the Vices of those Countries you come from? Let no Amasiah bite the lipp,
You have gone from one nation to Another, from one Kingdom to Another People, and Are you all found At the heart? none tainted with the Vices of those Countries you come from? Let no Amasiah bite the lip,
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But where was God more dishonoured then at Bethel, which became Bethaven? And who hath more betrayed a glorious Cause for King, Country, and Religion, then some which were the sometimes Grandees of the Court, and the pretended Servants to the same? And who hath more disgraced, dishonoured, blasphemed the Name of Christ, and his Religion, then those that do profess themselves the Reformers and Refiners of Christianity.
But where was God more dishonoured then At Bethel, which became Bethaven? And who hath more betrayed a glorious Cause for King, Country, and Religion, then Some which were the sometime Grandees of the Court, and the pretended Servants to the same? And who hath more disgraced, dishonoured, blasphemed the Name of christ, and his Religion, then those that do profess themselves the Reformers and Refiners of Christianity.
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Let the Tables of the Covenant be preserved entire in despight of all cursed Covenanters: And let him who is utriusque Tabulae Custos, find favour in the eyes both of God and Man. Amen.
Let the Tables of the Covenant be preserved entire in despite of all cursed Covenanters: And let him who is utriusque Tabulae Custos, find favour in the eyes both of God and Man. Amen.
And Elisha said unto her, what shall I do for thee? tell me, What hast thou in thy House? And she said, Thine Hand-maid hath not any thing in the house, save a pot of Oyl.
And Elisha said unto her, what shall I do for thee? tell me, What hast thou in thy House? And she said, Thine Handmaid hath not any thing in the house, save a pot of Oil.
Many are the Miseries, and yet a Salve for every Sore. After Poverty comes Plenty: unexpected Mercy follows cut-throat Cruelty; Fear and Danger find Deliverance.
Many Are the Misery's, and yet a Salve for every Soar. After Poverty comes Plenty: unexpected Mercy follows cutthroat Cruelty; fear and Danger find Deliverance.
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Her Distress is fully shewed in three respects. 1. In the loss of a good Husband. 2. Ecce Creditor, she is like to loose her Children after. 3. Her poverty and inability to relieve her self, or them.
Her Distress is Fully showed in three respects. 1. In the loss of a good Husband. 2. Ecce Creditor, she is like to lose her Children After. 3. Her poverty and inability to relieve her self, or them.
and are often called Seers in Scripture, but also such as did interpret and expound the Law, teach and instruct the People, and pray for the Congregations.
and Are often called Seers in Scripture, but also such as did interpret and expound the Law, teach and instruct the People, and pray for the Congregations.
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Now Filii Prophetarum were such as were bred up in Learning, and fitted to succeed the Prophets, either at Jerusalem in the Temple, or in the lesser Synagogues abroad in the Country.
Now Sons Prophetarum were such as were bred up in Learning, and fitted to succeed the prophets, either At Jerusalem in the Temple, or in the lesser Synagogues abroad in the Country.
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Whence the younger are called Filii Prophetarum. Thirdly, their Preparation and fitting them to the work they were to be imployed in, not leaping into the Ministry, but acquiring some competent knowledge and measure of Learning, before they presumed to offer themselves abroad unto the World.
Whence the younger Are called Sons Prophetarum. Thirdly, their Preparation and fitting them to the work they were to be employed in, not leaping into the Ministry, but acquiring Some competent knowledge and measure of Learning, before they presumed to offer themselves abroad unto the World.
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First, For their Cohabitation in certain Schools and Nurseries of Learning, read but 2 Kings 2.3. at Bethel; vers. 5. at Jericho; 2 Kings 4.38. at Gilgal: Unto which add 2 Kings 6.1. Acts 22.3.
First, For their Cohabitation in certain Schools and Nurseries of Learning, read but 2 Kings 2.3. At Bethel; vers. 5. At Jericho; 2 Kings 4.38. At Gilgal: Unto which add 2 Kings 6.1. Acts 22.3.
Secondly, For their Subordination and Degrees. You have Aaron and his Sons; Priests and Levites. Principes Levitarum; & Principes Princip•••, Numb. 3.32. In the New Testament we have our Saviour the High-Priest, twelve Apostles, seventy Disciples, Luke 10.1.
Secondly, For their Subordination and Degrees. You have Aaron and his Sons; Priests and Levites. Princes Levitarum; & Princes Princip•••, Numb. 3.32. In the New Testament we have our Saviour the High-Priest, twelve Apostles, seventy Disciples, Lycia 10.1.
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I too well know Hesterni Illi, as Tertullian called Praxeas. Some later Writers have had their new-found and different thoughts touching those Church-Degrees and Hierarchy. But the Consentient Judgment of Antiquity, and universal continued practise of the Church shall ever be reputed by me, The best Interpreter of Scripture.
I too well know Hesterni Illi, as Tertullian called Praxeas. some later Writers have had their newfound and different thoughts touching those Church-Degrees and Hierarchy. But the Consentient Judgement of Antiquity, and universal continued practise of the Church shall ever be reputed by me, The best Interpreter of Scripture.
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of Elisha (this Elisha ) taken from the Plough. But sure Jeremy was Propheta Natus, Jer. 1.5. yet was afraid to undertake the Calling till he had a command, and a promise, and a touch too, v. 9. Daniel was bred up a Scholar, Dan. 1.4. and at v. 17. God gave him knowledge and skill in all learning and wisdome.
of Elisha (this Elisha) taken from the Plough. But sure Jeremiah was Propheta Born, Jer. 1.5. yet was afraid to undertake the Calling till he had a command, and a promise, and a touch too, v. 9. daniel was bred up a Scholar, Dan. 1.4. and At v. 17. God gave him knowledge and skill in all learning and Wisdom.
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Johannes Trajectensis Episcopus à Plaustro ad Pulpita ascendit, Divinitùs edoctus. Nay, I have read of one, Qui omnium Linguarum notitiam ex morbo adeptus est. An happy Sickness.
Johannes Trajectensis Episcopus à Plaustro ad Pulpit ascendit, Divinitùs edoctus. Nay, I have read of one, Qui omnium Linguarum notitiam ex morbo adeptus est. an happy Sickness.
And these and the like Examples are not for Imitation, but Admiration. Solomon hath a good Rule, Prov. 24.27. Prepare thy Materials, and then build thine house.
And these and the like Examples Are not for Imitation, but Admiration. Solomon hath a good Rule, Curae 24.27. Prepare thy Materials, and then built thine house.
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First get Learning, and then expect a Call. 'Tis St. Paul 's Rule too, 1 Tim. 4.13. Attende Lectioni, and v. 15. Give thy self wholly to it. v. 16. persist, continue.
First get Learning, and then expect a Call. It's Saint Paul is Rule too, 1 Tim. 4.13. Attend Lectioni, and v. 15. Give thy self wholly to it. v. 16. persist, continue.
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But beware of those Clouds without Rain, that boast themselves of their false Gifts, Prov. 25.14. Who instead of dividing the Word aright, 2 Tim. 2.15. do slice and chop it out without Rules, Method, Matter, any thing, full of Battologies, Tautologies, vain Repetitions, tumbling out Non-sense with incredible Confidence. The second observable thing:
But beware of those Clouds without Rain, that boast themselves of their false Gifts, Curae 25.14. Who instead of dividing the Word aright, 2 Tim. 2.15. do Slice and chop it out without Rules, Method, Matter, any thing, full of Battologies, Tautologies, vain Repetitions, tumbling out Nonsense with incredible Confidence. The second observable thing:
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This Filius Prophetarum was Ʋxoratus, a married Man. We meet with three sorts of men: The first are Enemies to Women: The second to Marriages: The third to Priests marriages.
This Filius Prophetarum was Ʋxoratus, a married Man. We meet with three sorts of men: The First Are Enemies to Women: The second to Marriages: The third to Priests marriages.
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but that some of them think it their greatest praise when they can wittily dispraise that Sex. I can think them no better then Cowards that are sure to strike when they cannot be stricken again.
but that Some of them think it their greatest praise when they can wittily dispraise that Sex. I can think them no better then Cowards that Are sure to strike when they cannot be stricken again.
Doubtless there's many a Jezebel, Herodias, Messalina, and those Jones of Naples: There are many such as Bernard stigmatizeth, Mulier secularis Organum Satanae: But 'tis Secularis then, 'tis a bad woman must be so bad an Instrument.
Doubtless there's many a Jezebel, Herodias, Messallina, and those Jones of Naples: There Are many such as Bernard stigmatizeth, Mulier secularis Organum Satan: But it's Secularis then, it's a bad woman must be so bad an Instrument.
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Tertullian cryes out, Tu es Diaboli Janua, Tu es, &c. But I see no reason why one Eve should make us angry with the whole Sex, more then one Adam who did personate and represent Mankind,
Tertullian cries out, Tu es Diaboli Janua, Tu es, etc. But I see no reason why one Eve should make us angry with the Whole Sex, more then one Adam who did personate and represent Mankind,
The Tatians, nil differre à Scortatione: Durand de Waldach; Matrimonium nil aliud esse quam occultum Meretricium. O Enemies of Mankind! O Doctrine of Devils!
The tatian, nil differre à Scortatione: Durand de Waldach; Matrimonium nil Aliud esse quam occultum Meretricium. O Enemies of Mankind! O Doctrine of Devils!
'Tis sufficient, that amongst the Patriarchs, Prophets, Apostles, and ancient Bishops and Fathers of the Church we still find married men, who lived more chastly with their Wives, without Concubines,
It's sufficient, that among the Patriarchs, prophets, Apostles, and ancient Bishops and Father's of the Church we still find married men, who lived more chastely with their Wives, without Concubines,
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'Tis NONLATINALPHABET there, they do more than fear, they tremble, and alwayes tremble: A word taken from the waves of the Sea, that are never at rest:
It's there, they do more than Fear, they tremble, and always tremble: A word taken from the waves of the Sea, that Are never At rest:
But Devils fear, Timore Desperationis. And good men fear, Timore Venerationis. So is Fear taken in this place for the Worship of God, Veneration and Piety. Moses will tell you that to fear God is, To keep his Commandements, Deut. 6.2. The Psalmist will tell you, He that fears the Lord doth delight in his Commandements, Psal. 112.1. Solomon, He that fears the Lord will depart from evil, Prov. 3.7. and Chap. 14.2. He that walketh in Ʋprightness feareth the Lord.
But Devils Fear, Timore Desperationis. And good men Fear, Timore Venerationis. So is fear taken in this place for the Worship of God, Veneration and Piety. Moses will tell you that to Fear God is, To keep his commandments, Deuteronomy 6.2. The Psalmist will tell you, He that fears the Lord does delight in his commandments, Psalm 112.1. Solomon, He that fears the Lord will depart from evil, Curae 3.7. and Chap. 14.2. He that walks in Ʋprightness fears the Lord.
St. Paul sums it up in three words, Titus 2.12. Sobrie juste, pie. Those three duties concern God, our Neighbour, and our Selves. Piety is for God: Justice for our Neigbours:
Saint Paul sums it up in three words, Titus 2.12. Sobriety just, pie. Those three duties concern God, our Neighbour, and our Selves. Piety is for God: justice for our Neighbours:
nor in tumbling of the Bible (though all these may have their Uses) a Pharisee, an Hypocrite, a Time server, an Any-thing may do all these and more too.
nor in tumbling of the bible (though all these may have their Uses) a Pharisee, an Hypocrite, a Time server, an Anything may do all these and more too.
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Wo to those Primitive times when men sold all, and felt a great deal of felicity in disburdening themselves of those Cares which brought so many thousands unto ruin.
Woe to those Primitive times when men sold all, and felt a great deal of felicity in disburdening themselves of those Cares which brought so many thousands unto ruin.
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Nay, but what often-times falls out, Pecunia tua tecum pereat, as the Apostle told Symon Magus. Many men perish with their money. Vere miserabiles: Bis miserabiles: Twice miserable;
Nay, but what oftentimes falls out, Pecunia tua tecum pereat, as the Apostle told Symon Magus. Many men perish with their money. Vere miserabiles: Bis miserabiles: Twice miserable;
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And how the Devil is Divitum Canis; The Devil, like a Dog, doth wait upon them ( ad Pop. Ant. Hom. 53. One saith ( Ber. de mod. vivendi ad Sororem, Serm. 8.) Nullus administrat res terrenas sine peccato;
And how the devil is Divitum Canis; The devil, like a Dog, does wait upon them (and Pop. Ant Hom. 53. One Says (Ber. the mod. vivendi ad Sororem, Sermon 8.) Nullus administrat Rest terrenas sine Peccato;
And yet here lyes the Totum Hominis: most mens chiefest care is, How they may leave golden Children, and vast Revenues, and call their Land after their own Names, Psal. 49. But those very Names in time are lost.
And yet Here lies the Totum Hominis: most men's chiefest care is, How they may leave golden Children, and vast Revenues, and call their Land After their own Names, Psalm 49. But those very Names in time Are lost.
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For all things come to all alike, saith Solomon. And no man knows Love or Hatred by all that is before them, Eccl. 9. Wherefore as the Apostle said of Meat, 1 Cor. 8.8. Meat commends us not to God:
For all things come to all alike, Says Solomon. And no man knows Love or Hatred by all that is before them, Ecclesiastes 9. Wherefore as the Apostle said of Meat, 1 Cor. 8.8. Meat commends us not to God:
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The like by Poverty, which as it often-times befalls Gods Children, so is it (and that not seldom) A portion for the wicked, Prov. 30.8. Agur deprecates both Poverty and Riches as two Extreams;
The like by Poverty, which as it oftentimes befalls God's Children, so is it (and that not seldom) A portion for the wicked, Curae 30.8. Agur deprecates both Poverty and Riches as two Extremes;
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lest if he were rich, he might grow proud, if he were poor, he might fall to thieving, &c. One compares Poverty to the River Rhenus, Et quos nascentes explorat gurgite Rhenus. Claudian.
lest if he were rich, he might grow proud, if he were poor, he might fallen to thieving, etc. One compares Poverty to the River Rhine, Et quos Nascentes explorate gurgite Rhine. Claudian.
And sure 'tis a very hard thing for a man in want not to envy or grudge, or cheat or steal. And few men have learnt that Lesson of St. Paul; I have learnt, saith he, in what state I am, therewith to be content, Phil. 4.11.
And sure it's a very hard thing for a man in want not to envy or grudge, or cheat or steal. And few men have learned that lesson of Saint Paul; I have learned, Says he, in what state I am, therewith to be content, Philip 4.11.
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You have here a poor Prophet, and a godly Prophet: And first this Poverty of his might proceed from the hard-heartedness of the Jews, and their Impiety;
You have Here a poor Prophet, and a godly Prophet: And First this Poverty of his might proceed from the hardheartedness of the jews, and their Impiety;
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as you may read in the former Chapt. And the no wonder to hear of those Miseries that do follow War. One of our Henry 's said, that Bellona had three Hand-maids;
as you may read in the former Chapter And the no wonder to hear of those Misery's that do follow War. One of our Henry is said, that Bellona had three Handmaids;
Fire, Famine, and Sword: But our woful Experience hath found out many more, Tortures, Butcheries, Ravishments, and a thing they call Living by Discretion, or Free-quarter, with Plunder to boot.
Fire, Famine, and Sword: But our woeful Experience hath found out many more, Tortures, Butcheries, Ravishments, and a thing they call Living by Discretion, or Free-quarter, with Plunder to boot.
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Once I am sure 'twas not his prodigality, or any other debauched Course of his that made him poor: For he did fear the Lord: And Tu nôsti, saith the Widow to Elisha, the man of God did know so much:
Once I am sure 'twas not his prodigality, or any other debauched Course of his that made him poor: For he did Fear the Lord: And Tu nôsti, Says the Widow to Elisha, the man of God did know so much:
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She is left poor, very poor. All her Comfort is in her two small Children: And lo, the Creditor is come to take them away, and make them his Bond-slaves.
She is left poor, very poor. All her Comfort is in her two small Children: And lo, the Creditor is come to take them away, and make them his Bondslaves.
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The Affection they bare to their Wife and Children made them forget their Father, and their Fathers house, and they became Bored Servants for the time to come, Exod. 21. Nor was there any hope of Freedom afterward.
The Affection they bore to their Wife and Children made them forget their Father, and their Father's house, and they became Bored Servants for the time to come, Exod 21. Nor was there any hope of Freedom afterwards.
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Tears and Words will find vent. Tell me ye Mothers, tell me what you would do if you should see the merciless Officer or Souldier seizing on your Child for his prey,
Tears and Words will find vent. Tell me the Mother's, tell me what you would do if you should see the merciless Officer or Soldier seizing on your Child for his prey,
Me thinks I see Rebecka 's swoln heart ready to break, Gen. 27. when she counsels Jacob to fly from the fury of his Brother Esau, who had sworn his Death.
Me thinks I see Rebecca is swollen heart ready to break, Gen. 27. when she Counsels Jacob to fly from the fury of his Brother Esau, who had sworn his Death.
O why should I be deprived of both of you in one day? And that witty Complaint of the Woman of Tekoa did pierce Davids heart: Thy Hand-maid had two Sons; they strove;
Oh why should I be deprived of both of you in one day? And that witty Complaint of the Woman of Tekoa did pierce Davids heart: Thy Handmaid had two Sons; they strove;
Let Fathers speak, who exeunt hominem, leave off to be men, if they leave off natural affection. Let Mothers speak (if Schools distinguish right) their Love is more fervent,
Let Father's speak, who exeunt hominem, leave off to be men, if they leave off natural affection. Let Mother's speak (if Schools distinguish right) their Love is more fervent,
Let all those speak who are so much troubled at every common Cross, Loss, or Affliction. What would they say if Mephibosheth must loose all? If they must go hand in hand with Job? If with this poor widow, Goods and Children, and All must be lost,
Let all those speak who Are so much troubled At every Common Cross, Loss, or Affliction. What would they say if Mephibosheth must lose all? If they must go hand in hand with Job? If with this poor widow, Goods and Children, and All must be lost,
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Here we may see the affection of Parents towards their Children. How many years doth Jacob lament the supposed death of his beloved Joseph? How bitterly doth David bewail the untimely death of his ungracious Absolon? Anna calls young Toby (sorrowing for his Departure) the Staff of her old Age, the Staff in her hand that she went by.
Here we may see the affection of Parents towards their Children. How many Years does Jacob lament the supposed death of his Beloved Joseph? How bitterly does David bewail the untimely death of his ungracious Absalom? Anna calls young Toby (sorrowing for his Departure) the Staff of her old Age, the Staff in her hand that she went by.
Stories will tell you of some Fathers that have given their own eyes to save their Sons; of those who have resigned their Crowns, their Loves, their Lives,
Stories will tell you of Some Father's that have given their own eyes to save their Sons; of those who have resigned their Crowns, their Loves, their Lives,
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I will add but one Example more (though of many in that one) in the third Punick War, when the choicest young Noble-men were sent away Hostages into Sicily: The Mothers accompany them to the Ship with all expressions of sorrow: Thence they get up the top of the Rocks, and at their going out of sight, the Mothers (many of them) cast themselves head-long into the Sea: A sad farewel.
I will add but one Exampl more (though of many in that one) in the third Punic War, when the Choicest young Noblemen were sent away Hostages into Sicily: The Mother's accompany them to the Ship with all expressions of sorrow: Thence they get up the top of the Rocks, and At their going out of sighed, the Mother's (many of them) cast themselves headlong into the Sea: A sad farewell.
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And thus doth Love descend in a full carrier from the Parents to the Children. But I fear the Motion is very slow in rising upward from the Children to the Parents. Sure this Motion is against the Hill: we pause too often.
And thus does Love descend in a full carrier from the Parents to the Children. But I Fear the Motion is very slow in rising upward from the Children to the Parents. Sure this Motion is against the Hill: we pause too often.
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The Poet said true Filius ante diem — And many say in their hearts what Esau did Gen. 27.41. The dayes of mourning for my Father are at hand. He cannot live long.
The Poet said true Filius ante diem — And many say in their hearts what Esau did Gen. 27.41. The days of mourning for my Father Are At hand. He cannot live long.
O that Children would but think upon the many Cares, and Fears, and Cost that Parents are put to for their Children, and with what neglect, contempt, and disobedience 'tis ofttimes repayed: But take heed;
Oh that Children would but think upon the many Cares, and Fears, and Cost that Parents Are put to for their Children, and with what neglect, contempt, and disobedience it's ofttimes repaid: But take heed;
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Now come we to those Horse-Leeches, whose Teeth are spears, as Solomon sayes, And they devour the poor of the earth, Prov. 30.14. Ecce Creditor: The Father is dead: The Mother almost distracted: The Children in despair.
Now come we to those Horse-Leeches, whose Teeth Are spears, as Solomon Says, And they devour the poor of the earth, Curae 30.14. Ecce Creditor: The Father is dead: The Mother almost distracted: The Children in despair.
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The whose little House nought but Tears and Terrour: And in comes this Moth-of-men, this Canker that hath eaten up many good Houses and their Masters to boot:
The whose little House nought but Tears and Terror: And in comes this Moth-of-men, this Canker that hath eaten up many good Houses and their Masters to boot:
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Now of all People in misery, God regardeth none so much as the Widow and the Fatherless: And therefore one special Branch in Moses 's Law was a Proviso for them, Exod. 22.22. Ye shall not afflict any widow or fatherless child And when ye make a Feast, call the fatherless and the widow, Deut. 16. Nay, thrice in that Chapter you are bid to rejoyce in your Feasts, but call the fatherless and the widow: No good feasting without them.
Now of all People in misery, God Regardeth none so much as the Widow and the Fatherless: And Therefore one special Branch in Moses is Law was a Proviso for them, Exod 22.22. You shall not afflict any widow or fatherless child And when you make a Feast, call the fatherless and the widow, Deuteronomy 16. Nay, thrice in that Chapter you Are bid to rejoice in your Feasts, but call the fatherless and the widow: No good feasting without them.
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So likewise at Harvest-time; at Olive gathering, and Grape gathering, still Remember the widow and fatherless, Deut. 24. And one of the Charges which Asaph gave the Judges, was to help the poor and fatherless, Psal. 82.3, 4. When Eliphaz thought to load Job with Reproaches, he tells him, he had sent away the widows empty;
So likewise At Harvest time; At Olive gathering, and Grape gathering, still remember the widow and fatherless, Deuteronomy 24. And one of the Charges which Asaph gave the Judges, was to help the poor and fatherless, Psalm 82.3, 4. When Eliphaz Thought to load Job with Reproaches, he tells him, he had sent away the Widows empty;
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Now 'tis to be supposed, A good woman would use the mildest term: And next, The Jews were forbidden to take Ʋsury one of another; they were indeed; that was the Law:
Now it's to be supposed, A good woman would use the Mildest term: And next, The jews were forbidden to take Ʋsury one of Another; they were indeed; that was the Law:
and hast forgotten me, saith the Lord God. Every word carrieth force with it; Ʋsury, Increase, Extortion, Greedy-Extortion, And hast forgotten me and my Laws.
and hast forgotten me, Says the Lord God. Every word Carrieth force with it; Ʋsury, Increase, Extortion, Greedy-Extortion, And hast forgotten me and my Laws.
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Gods Laws cry it down directly, and in terminis. Mans Laws at most do but tolerate it, prescribing bounds to insatiable Avarice. One saith, Ʋsura aliquando tolerata, nunquam approbata;
God's Laws cry it down directly, and in terminis. men Laws At most doe but tolerate it, prescribing bounds to insatiable Avarice. One Says, Ʋsura aliquando tolerata, Never approbata;
All Countries, all Laws have cryed the Trade down (for to that Credit it is now gotten) one speaks it as bad as Murder, 'tis Cato. Another calls it Statute-Thievery. By the Civil and Common Law, they are Inter Vivos Maledicti, Inter mortuos Insepulti;
All Countries, all Laws have cried the Trade down (for to that Credit it is now got) one speaks it as bad as Murder, it's Cato. another calls it Statute-Thievery. By the Civil and Common Law, they Are Inter Vivos Maledicti, Inter Mortuos Insepulti;
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One tells us, Solon in Athens, Lucullus in Asia, Caesar in Spain, did as much good in their dayes by putting down Ʋsurers, as did our Christian Kings that expelled the Jews (those old Ʋsurers ) out of their Dominions. Boterus.
One tells us, Solon in Athens, Lucullus in Asia, Caesar in Spain, did as much good in their days by putting down Ʋsurers, as did our Christian Kings that expelled the jews (those old Ʋsurers) out of their Dominions. Boterus.
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Here we are taught then to whom we ought to address our selves in time of Adversitie. This widow directs us ad Elisham. What, to the Prophet? I, to the Prophet.
Here we Are taught then to whom we ought to address our selves in time of Adversity. This widow directs us and Elisham. What, to the Prophet? I, to the Prophet.
In the second of Joel, vers. 17. we find that the Priests and the Ministers of the Lord were to pray for the People: And then vers. 18. The Lord promised to have pity upon the People.
In the second of Joel, vers. 17. we find that the Priests and the Ministers of the Lord were to pray for the People: And then vers. 18. The Lord promised to have pity upon the People.
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and they shall pray over him, &c. Not Lay-Elders (I warrant you) but the Elders of the Church, such as are put into the Ministry, 1 Tim. 1.12. Ordained Preachers, 1 Tim. 2.7. such as must feed the Flock, 1 Pet. 5.1, 2. But now what St. Paul foretold 2 Tim. 4.3.
and they shall pray over him, etc. Not Lay elders (I warrant you) but the Elders of the Church, such as Are put into the Ministry, 1 Tim. 1.12. Ordained Preachers, 1 Tim. 2.7. such as must feed the Flock, 1 Pet. 5.1, 2. But now what Saint Paul foretold 2 Tim. 4.3.
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The time is come, when men will not endure sound Doctrine, but after their own Lusts, heap to themselves Teachers, having itching ears, turning away their Ears from the Truth, and hearkening after Fables.
The time is come, when men will not endure found Doctrine, but After their own Lustiest, heap to themselves Teachers, having itching ears, turning away their Ears from the Truth, and Harkening After Fables.
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and therefore in all probability unable to succour her against her greedy Creditor. But what saith St. Paul, 2 Cor. 6.10. of himself, and of his Fellow-Labourers:
and Therefore in all probability unable to succour her against her greedy Creditor. But what Says Saint Paul, 2 Cor. 6.10. of himself, and of his Fellow-labourers:
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Though they were poor, yet they made many rich. And so did Elisha by this poor Widow in the Text. Though, I presume, 'twas the least of her thoughts when she cryed unto the Prophet.
Though they were poor, yet they made many rich. And so did Elisha by this poor Widow in the Text. Though, I presume, 'twas the least of her thoughts when she cried unto the Prophet.
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Potuit emollire creditorem. The utmost of her hopes was, that the Prophet might prevail with her Creditor to gain some farther time, or some easier condition.
Potuit emollire creditorem. The utmost of her hope's was, that the Prophet might prevail with her Creditor to gain Some farther time, or Some Easier condition.
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Exceeding abundantly, saith the Apostle, above all that we ask or think, Eph. 3 20. Thus was it with Abraham, Gen, 17.18. O that Ishmael might live in thy sight;
Exceeding abundantly, Says the Apostle, above all that we ask or think, Ephesians 3 20. Thus was it with Abraham, Gen, 17.18. Oh that Ishmael might live in thy sighed;
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THIS SERMON Was Preached at DƲNSTER UPON Thursday the 19th Day of March, Anno Dom. 1656. at the Christening of T. L. Son and Heir to Fra. Luttrell of Dunster-Castle, Esquire.
THIS SERMON Was Preached At DƲNSTER UPON Thursday the 19th Day of March, Anno Dom. 1656. At the Christening of T. L. Son and Heir to Fra. Luttrell of Dunster-Castle, Esquire.
By H. B. D. D. St. JOHN III. 5. Verily, Verily, I say unto thee, Except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God.
By H. B. D. D. Saint JOHN III. 5. Verily, Verily, I say unto thee, Except a Man be born of Water and of the Spirit, he cannot enter into the Kingdom of God.
The Question is concerning Regeneration. The Doubt made by Nicodemus is, How can a Man be born which is old? Answer is returned by our Saviour — Verily, Verily, I say unto thee,
The Question is Concerning Regeneration. The Doubt made by Nicodemus is, How can a Man be born which is old? Answer is returned by our Saviour — Verily, Verily, I say unto thee,
Terrena & Coelestis: Visible and Invisible; Water and Spirit: an outward Washing, and an inward Ablution: one of the Body from Filth, and the other of the Soul from Sin. And both these are necessary:
Terrena & Coelestis: Visible and Invisible; Water and Spirit: an outward Washing, and an inward Ablution: one of the Body from Filth, and the other of the Soul from Sin. And both these Are necessary:
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both necessary here, Water and Spirit. Abesse non possunt, alterari non debent. Or these must be, or we must perish. For verily, verily, &c. I am not so quick-sighted, or so Eagle-eyed, as some men are.
both necessary Here, Water and Spirit. Abesse non possunt, alterari non debent. Or these must be, or we must perish. For verily, verily, etc. I am not so quick-sighted, or so Eagle-eyed, as Some men Are.
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Where such an emphatical and significant word, as Verily, verily, doth go before, there is without doubt some great matter following after. There is indeed.
Where such an emphatical and significant word, as Verily, verily, does go before, there is without doubt Some great matter following After. There is indeed.
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For Water and Spirit must oo before, or Heaven and Happiness will not follow after. This is The Way, this the Door through which we enter into Life. For,
For Water and Spirit must oo before, or Heaven and Happiness will not follow After. This is The Way, this the Door through which we enter into Life. For,
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And I shall only Answer five Quaere's. 1. What Baptism is, and of its parts? 2. To whom it appertaineth to Baptize? 3. Who they are, which are to be Baptized? 4. What peril they are in, who dye without it? 5. What benefit they receive, who are made partakers of this holy Sacrament?
And I shall only Answer five Quaere's. 1. What Baptism is, and of its parts? 2. To whom it appertaineth to Baptise? 3. Who they Are, which Are to be Baptised? 4. What peril they Are in, who die without it? 5. What benefit they receive, who Are made partakers of this holy Sacrament?
The matter here you have expressed, Water and Spirit: not Fire; not Blood. There were certain Hereticks of old, who instead of water did use fire, branding the Baptized with an hot Iron in the Fore-head:
The matter Here you have expressed, Water and Spirit: not Fire; not Blood. There were certain Heretics of old, who instead of water did use fire, branding the Baptised with an hight Iron in the Forehead:
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But my Text tells you, that it must be water: And not my Text alone, which hath received (you heard) a metaphorical Construction, but all along from John in Jordan, down to the Eunuch and Cornelius. Yea, long before praefigured in Noah's floud, in the Red Sea, and the River Jordan; and ever since in all Orthodox Congregations or Churches. The outward sign, the Visible or Element was Water.
But my Text tells you, that it must be water: And not my Text alone, which hath received (you herd) a metaphorical Construction, but all along from John in Jordan, down to the Eunuch and Cornelius. Yea, long before prefigured in Noah's flood, in the Read Sea, and the River Jordan; and ever since in all Orthodox Congregations or Churches. The outward Signen, the Visible or Element was Water.
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and cleanse it, by the washing of water, but through the Word, Eph. 5.26. And now are you clean (saith our blessed Saviour) now are you clean through the Word, which I have spoken unto you, John 15.3. Upon which words thus Augustine some-where:
and cleanse it, by the washing of water, but through the Word, Ephesians 5.26. And now Are you clean (Says our blessed Saviour) now Are you clean through the Word, which I have spoken unto you, John 15.3. Upon which words thus Augustine somewhere:
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Why (saith he) did not Christ say, You are clean by the Baptism wherewith you have keep washed? but you are clean by the Word, &c. Nisi quia & in Aqua verbum mundat.
Why (Says he) did not christ say, You Are clean by the Baptism wherewith you have keep washed? but you Are clean by the Word, etc. Nisi quia & in Aqua verbum mundat.
So that Word and Water, the outward Element, and the inward Spirit to enliven it, must go together: Titus 3.5. The Form of Baptism you have fully and in terminis delivered, Matth. 28.19. In Nomine Patris, & Filii, & Spiritus Sancti.
So that Word and Water, the outward Element, and the inward Spirit to enliven it, must go together: Titus 3.5. The From of Baptism you have Fully and in terminis Delivered, Matthew 28.19. In Nomine Patris, & Sons, & Spiritus Sancti.
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because some places in the Scripture seem to say the contrary, as Acts 2.38. Acts 8.16. They are there said to Baptize only in the Name of the Lord Jesus. And in Acts 10.48. Peter commands Cornelius, and his Houshold, and Friends, to be baptized In the Name of the Lord.
Because Some places in the Scripture seem to say the contrary, as Acts 2.38. Acts 8.16. They Are there said to Baptise only in the Name of the Lord jesus. And in Acts 10.48. Peter commands Cornelius, and his Household, and Friends, to be baptised In the Name of the Lord.
but non in Baptismo Johannis: Not in the Name, or with the Baptism of John. But this can no way satisfie those, who take the Baptism of Christ and his Fore-runner to be all one.
but non in Baptismo joannis: Not in the Name, or with the Baptism of John. But this can no Way satisfy those, who take the Baptism of christ and his Forerunner to be all one.
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Calvin denies those places to be meant of the Form of Baptism. Anw Writer, distinguishing of Words and Actions, tells us, That in Baptism Christ doth not command us either this, In the Name of Christ, or that other In Nomine Patris, &c. Matth. 28. But we are commanded to do the Thing.
calvin Denies those places to be meant of the From of Baptism. Anw Writer, distinguishing of Words and Actions, tells us, That in Baptism christ does not command us either this, In the Name of christ, or that other In Nomine Patris, etc. Matthew 28. But we Are commanded to do the Thing.
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I willingly here omit those strange Baptisms in Irenaeus, lib. 1. cap. 18. nor will I trouble you with those Opinions of Cajetan, Victoria, and Pope Nicolas: and what miserable shifts the careful Canus is driven to that he might save and salve the Credit of his Pope.
I willingly Here omit those strange Baptisms in Irnaeus, lib. 1. cap. 18. nor will I trouble you with those Opinions of Cajetan, Victoria, and Pope Nicolas: and what miserable shifts the careful Canus is driven to that he might save and salve the Credit of his Pope.
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Again, I shall forbear to speak of those Accessories in Popish Baptism, as The putting of Salt into the Mouth of the baptized: The anoynting of their Ears and Nostrils with spittle: The Chrism for the crown of the head: A burning Wax-candle for the hand: The Alb, Milk, and I know not what.
Again, I shall forbear to speak of those Accessories in Popish Baptism, as The putting of Salt into the Mouth of the baptised: The anointing of their Ears and Nostrils with spittle: The Chrism for the crown of the head: A burning Wax-candle for the hand: The Alb, Milk, and I know not what.
And we may justly fear that of putting to — Deut. 12.32. or that in Isai. 1.12. Who required this? And therefore we content our selves, as with the Form, so with the Formalities prescribed u• by our Master.
And we may justly Fear that of putting to — Deuteronomy 12.32. or that in Isaiah 1.12. Who required this? And Therefore we content our selves, as with the From, so with the Formalities prescribed u• by our Master.
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So likewise touching that other Quaere, De unica & trina, &c. Whither this diving, dipping, pouring, sprinkling, call it what you will, must be done Thrice, or but Once?
So likewise touching that other Quaere, De Unique & trina, etc. Whither this diving, dipping, pouring, sprinkling, call it what you will, must be done Thrice, or but Once?
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The fourth of Toledo. Our Conclusion for this time shall be that of Gregory the Great, approved by Calvin in Acts 8.38. Sive una, sive trina, &c. Whether it be done once or thrice, the Baptism is good.
The fourth of Toledo. Our Conclusion for this time shall be that of Gregory the Great, approved by calvin in Acts 8.38. Sive una, sive trina, etc. Whither it be done once or thrice, the Baptism is good.
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And as Josephus Angles, Mos cujusvis Ecclesiae servandus est. In things accessory and indifferent, alterare iterare — The Church may alter, add any thing,
And as Josephus Angles, Mos cujusvis Ecclesiae servandus est. In things accessory and indifferent, alterare iterare — The Church may altar, add any thing,
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What should any one object to us, the Example of a Frantick Woman, that of Zipporah, Exod. 4. who in a rage cutteth of the Fore-skin of her Son? whiles we as well might urge the Example of a fearful or forgetful man, who had so long been so remiss and negligent in the performance of so great a Duty, and that strict Command.
What should any one Object to us, the Exampl of a Frantic Woman, that of Zipporah, Exod 4. who in a rage cutteth of the Foreskin of her Son? while we as well might urge the Exampl of a fearful or forgetful man, who had so long been so remiss and negligent in the performance of so great a Duty, and that strict Command.
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But one Opinion begets another, and whiles they shew themselves such Duri Patres Infantum, as 'twas said of the best of them, such bloody Censurers of all unbaptized Children, they forget the tender Mercy and Compassion of the Almighty, &c.
But one Opinion begets Another, and while they show themselves such Duri Patres Infantum, as 'twas said of the best of them, such bloody Censurers of all unbaptized Children, they forget the tender Mercy and Compassion of the Almighty, etc.
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That supposed absolute Necessity of Baptism which wrung so many tears from so many millions of Mothers eyes (whiles their poor Babes dyed unbaptized) made men invent that comfortless Comfort of baptizing by Women,
That supposed absolute Necessity of Baptism which wrung so many tears from so many millions of Mother's eyes (while their poor Babes died unbaptized) made men invent that comfortless Comfort of baptizing by Women,
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They must have a Mission and Commission. They may not run, before they be sent nor go before a Call, and a lawful Call: least they offer strange fire, with Nadab and Abihu: or with Ʋzza, perish for touching the Ark. Our next Quaere is;
They must have a Mission and Commission. They may not run, before they be sent nor go before a Call, and a lawful Call: lest they offer strange fire, with Nadab and Abihu: or with Ʋzza, perish for touching the Ark Our next Quaere is;
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If therefore Baptism be necessary for all, A man in my Text must be All men. And so our blessed Saviour, Teach All, Baptize All, I, this is that which some do look for;
If Therefore Baptism be necessary for all, A man in my Text must be All men. And so our blessed Saviour, Teach All, Baptise All, I, this is that which Some do look for;
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Which, because Infants are uncapable of, therefore Baptism must be deferred till they come to years of Discretion. And so Mark 16.16. He that shall believe and be baptized, shall be saved. Belief must go before Baptism.
Which, Because Infants Are uncapable of, Therefore Baptism must be deferred till they come to Years of Discretion. And so Mark 16.16. He that shall believe and be baptised, shall be saved. Belief must go before Baptism.
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Now if the Answer for the Authors sake must be rejected, me-thinks that saying of Augustine is full and satisfactory, Qui peccat in altero, credat in altero.
Now if the Answer for the Authors sake must be rejected, methinks that saying of Augustine is full and satisfactory, Qui peccat in altero, Credat in altero.
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Many more are the Arguments our Men do use, and those (for ought I see) unanswerable As how Baptism came in the place of Circumcision. How our Saviour commanded young Children to be brought unto him, &c. How the Children of the Faithful are holy, &c. I shall only add, the practise of the Ancient, Primitive Church, which I take to be the best Expositor of Scripture.
Many more Are the Arguments our Men do use, and those (for ought I see) unanswerable As how Baptism Come in the place of Circumcision. How our Saviour commanded young Children to be brought unto him, etc. How the Children of the Faithful Are holy, etc. I shall only add, the practice of the Ancient, Primitive Church, which I take to be the best Expositor of Scripture.
And Augustine saith, That Infants should be baptized, and that, being once baptized, they are to be reputed among the number of the faithful. Ʋniversae Ecclesiae clamat Authoritas:
And Augustine Says, That Infants should be baptised, and that, being once baptised, they Are to be reputed among the number of the faithful. Ʋniversae Ecclesiae Proclaim Authoritas:
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This was the Opinion, this the practise of the whole, and holy Catholick Church. Good Children will own and honour the voice and authority of the Church, their Mother:
This was the Opinion, this the practice of the Whole, and holy Catholic Church. Good Children will own and honour the voice and Authority of the Church, their Mother:
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and those Labyrinths of Opinions have rendred dubious. Next come we to speak of the Peril those are in who dye unbaptized. Our Saviour saith, John 5.28.
and those Labyrinths of Opinions have rendered dubious. Next come we to speak of the Peril those Are in who die unbaptized. Our Saviour Says, John 5.28.
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Neque credi fas est — 'Twere with him a kind of Heresie to imagine, They could be partakers of eternal life, who were not partakers of this Sacrament. Yet afterwards he speaks somewhat more moderately, Nisi quis renatus fuerit — &c. You have (saith he) the Scripture:
Neque credi fas est — 'Twere with him a kind of Heresy to imagine, They could be partakers of Eternal life, who were not partakers of this Sacrament. Yet afterwards he speaks somewhat more moderately, Nisi quis renatus fuerit — etc. You have (Says he) the Scripture:
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no poenam sensus, but poenam damni: No Torments, but the Torment of Loss, which (they all say) is the greatest, to be deprived of that visio beatifica, the sight of God.
no poenam sensus, but poenam damn: No Torments, but the Torment of Loss, which (they all say) is the greatest, to be deprived of that visio Beatifica, the sighed of God.
How have we seen Authority idolized by some, and submitted to with blind Obedience? whiles others cry down all Magistracy and Superiority, as unlawful unsufferable in Christian Societies.
How have we seen authority idolized by Some, and submitted to with blind obedience? while Others cry down all Magistracy and Superiority, as unlawful unsufferable in Christian Societies.
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In the Observation of the Lords Day, because Some require a Jewish Rigor, and such a strictness as cannot sute with Christianity, Others let loose the Reins to all Intemperance and Profaneness.
In the Observation of the lords Day, Because some require a Jewish Rigor, and such a strictness as cannot suit with Christianity, Others let lose the Reins to all Intemperance and Profaneness.
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And thus have we gone from a Superstitious Lenten-fasting, to feasting on the Passion Friday: From praying over the Graves of the Dead, to cry down all Decency in Christian Burials.
And thus have we gone from a Superstitious Lenten-fasting, to feasting on the Passion Friday: From praying over the Graves of the Dead, to cry down all Decency in Christian Burials.
Vigilantius undervalued Virginity, and Hierom to cross him, speaks disgracefully of holy Wedlock. The Manich•es take away all Free-will from Man, in Morals, in Naturals.
Vigilantius undervalved Virginity, and Hieronymus to cross him, speaks disgracefully of holy Wedlock. The Manich•es take away all Freewill from Man, in Morals, in Naturals.
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and the Master-Argument is this of my Text. Except a Man be born of Water and the Spirit — that is, Except a Man be baptized, he cannot enter into the Kingdom of God.
and the Master-Argument is this of my Text. Except a Man be born of Water and the Spirit — that is, Except a Man be baptised, he cannot enter into the Kingdom of God.
Now then, if the words of my Text be not so General as to exclude All absolutely (that dye unbaptized) why shall poor Innocent Babes be here excluded? If some may be received into bliss without Baptism,
Now then, if the words of my Text be not so General as to exclude All absolutely (that die unbaptized) why shall poor Innocent Babes be Here excluded? If Some may be received into bliss without Baptism,
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The Faith of others shall suffice the Infants which are baptized, and why not those, which born within the League or Covenant did die without it? when not the Contempt of the Sacrament,
The Faith of Others shall suffice the Infants which Are baptised, and why not those, which born within the League or Covenant did die without it? when not the Contempt of the Sacrament,
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And why not here? Me thinks in Bernards words, it stands well with the gratious Mercies of the Almighty, That where age alone hath denyed faith of their own, there Grace should accept the supply of faith from another.
And why not Here? Me thinks in Bernards words, it Stands well with the gracious mercies of the Almighty, That where age alone hath denied faith of their own, there Grace should accept the supply of faith from Another.
I farther add (what all Men grant) That Baptisme came in place of Circumcision. Now Davids Child dyed without Circumcision, yet could the Prophet comfort himself with that Heavenly Resolution, I shall go to him, 2 Sam. 12.23.
I farther add (what all Men grant) That Baptism Come in place of Circumcision. Now Davids Child died without Circumcision, yet could the Prophet Comfort himself with that Heavenly Resolution, I shall go to him, 2 Sam. 12.23.
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Again, That Circumcision was not simply and absolutely necessary (which had yet as absolute a Command as this of Baptisme ) those forty years will testifie in which it was omitted in the Wilderness, Jos. 5 5. Besides, Jeremy and John Baptist were both sanctified in their Mothers womb:
Again, That Circumcision was not simply and absolutely necessary (which had yet as absolute a Command as this of Baptism) those forty Years will testify in which it was omitted in the Wilderness, Jos. 5 5. Beside, Jeremiah and John Baptist were both sanctified in their Mother's womb:
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And who then durst cut them off from the hope of Heaven, if they had missed the cutting of their Fore-skin? And so likewise in the New Testament, many are said to receive the Holy Ghost before they received Baptisme. Wherefore as St. Peter said of some of them, Act. 10. Can any man forbid Water? I may say, Could any man forbid Heaven, if they had died without Water?
And who then durst Cut them off from the hope of Heaven, if they had missed the cutting of their Foreskin? And so likewise in the New Testament, many Are said to receive the Holy Ghost before they received Baptism. Wherefore as Saint Peter said of Some of them, Act. 10. Can any man forbid Water? I may say, Could any man forbid Heaven, if they had died without Water?
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Thus do our Adversaries pass their Judgment on holy Innocents, and that Rule of their Aquinas is forgotten, Deus non alligavit gratiam suam Sacramentis:
Thus do our Adversaries pass their Judgement on holy Innocents, and that Rule of their Aquinas is forgotten, Deus non alligavit gratiam suam Sacramentis:
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Many Schoolmen (attributing too much to the outward Signs) tell us, That Grace is given in them and by them, not only Instrumentally, but either Effectivè or Dispositivè, by an inherent vertue in the Elements.
Many Schoolmen (attributing too much to the outward Signs) tell us, That Grace is given in them and by them, not only Instrumentally, but either Effectivè or Dispositivè, by an inherent virtue in the Elements.
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And some have done but little better, whilst they make the Sacraments distinctive only, nought but bare Signs or Notes of our Profession, whereby from Jews, Turks, Pagans we may be discerned.
And Some have done but little better, while they make the Sacraments distinctive only, nought but bore Signs or Notes of our Profession, whereby from jews, Turks, Pagans we may be discerned.
Offering and conferring Grace, Sed ex Institutione, promissione, &c. Not of themselves, but by the mercies of God in Christ, they carry and conveigh the blessings of our Redemption, and seal unto us those Promises which God hath made,
Offering and conferring Grace, Said ex Institution, promission, etc. Not of themselves, but by the Mercies of God in christ, they carry and convey the blessings of our Redemption, and seal unto us those Promises which God hath made,
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Thus Augustine: How and whence comes this power to the Water, that touching the Body, it doth cleanse the Soul? The Word, the Word, sa th he, is cause of all, not because spoken, but because believed.
Thus Augustine: How and whence comes this power to the Water, that touching the Body, it does cleanse the Soul? The Word, the Word, sa that he, is cause of all, not Because spoken, but Because believed.
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The Door through which we pass into the Church Militant, and from thence into the Church Triumphant. 'Tis our New Birth; our Second Birth. There is a double Birth:
The Door through which we pass into the Church Militant, and from thence into the Church Triumphant. It's our New Birth; our Second Birth. There is a double Birth:
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From the first Adam as Sinners, from the second Adam as Saints. By the first we are liable to Death, by the second we have a right to Glory. In the first we come crying with that of the Apostle, Quis me liberabit? Wretched Men that we are, who shall deliver us? In the second we come with Gratias in our mouths.
From the First Adam as Sinners, from the second Adam as Saints. By the First we Are liable to Death, by the second we have a right to Glory. In the First we come crying with that of the Apostle, Quis me Liberabit? Wretched Men that we Are, who shall deliver us? In the second we come with Gratias in our mouths.
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Thanks be to the Lord who hath so graciously bestowed upon us that worthy Name, that good Name by which we are called, James 2.7. Christians, Christians —.
Thanks be to the Lord who hath so graciously bestowed upon us that worthy Name, that good Name by which we Are called, James 2.7. Christians, Christians —.
Our next care must be to walk worthy that Name. We must be New Creatures, 2 Cor. 5. for as the Apostle said of Circumcision, Gal. 6. we may say of Baptisme: Baptisme or no Baptisme, all is one, unless we become New Creatures.
Our next care must be to walk worthy that Name. We must be New Creatures, 2 Cor. 5. for as the Apostle said of Circumcision, Gal. 6. we may say of Baptism: Baptism or no Baptism, all is one, unless we become New Creatures.
Remember what John Baptist told the People when they came to his Baptisme, Luke 3. The People (all of them) must be Charitable. The Tax-gatherers and Excize-Men must be no Exactors The Souldiers must be content with their Wages, and do violence to no man.
remember what John Baptist told the People when they Come to his Baptism, Lycia 3. The People (all of them) must be Charitable. The Tax-gatherers and Excize-Men must be no Exactors The Soldiers must be content with their Wages, and do violence to no man.
And he that said, Discite à me, Math. 11.29. sends us elsewhere to School amongst those Little Children, Learn of them. Math. 18 3. Except ye be converted and become as Little Children, ye shall not enter into the Kingdom of God.
And he that said, Discite à me, Math. 11.29. sends us elsewhere to School among those Little Children, Learn of them. Math. 18 3. Except you be converted and become as Little Children, you shall not enter into the Kingdom of God.
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And so Peter, in the first Epistle, second Chapter and second Verse, As New born Babes, NONLATINALPHABET, desire the sincere Milk of the Word. I, so do you.
And so Peter, in the First Epistle, second Chapter and second Verse, As New born Babes,, desire the sincere Milk of the Word. I, so do you.
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First lay aside all malice, guile, hypocrisie, envy, and the like (the very sins, the reigning sins of those times.) Be Children in Malice, 1 Cor. 14. And as the same Apostle elsewhere, Let no man oppress and circumvent his Brother.
First lay aside all malice, guile, hypocrisy, envy, and the like (the very Sins, the reigning Sins of those times.) Be Children in Malice, 1 Cor. 14. And as the same Apostle elsewhere, Let no man oppress and circumvent his Brother.
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The day of Death, the day of Life. Natalitiae Sanctorum. So did the Fathers call those daies, in which the Saints and Martyrs gave their fare-well to this World, Natalitiae Martyrum. A birth indeed, a happy birth, to be carried into Abraham 's bosom by the hands of Angels.
The day of Death, the day of Life. Natalitiae Sanctorum. So did the Father's call those days, in which the Saints and Martyrs gave their farewell to this World, Natalitiae Martyrs. A birth indeed, a happy birth, to be carried into Abraham is bosom by the hands of Angels.
But if we once obtain the favour of the Font; if we be born again of VVater and the Spirit, Ecclesia uterus: Our Womb's the Church. And as we believe the Church is holy,
But if we once obtain the favour of the Font; if we be born again of VVater and the Spirit, Ecclesia uterus: Our Womb's the Church. And as we believe the Church is holy,
I Shall be forced to do what Israel promised Sihon King of the Amorites, Numb. 21. pass through his Country, without turning aside into the Fields or Vineyards:
I Shall be forced to do what Israel promised Sihon King of the amorites, Numb. 21. pass through his Country, without turning aside into the Fields or Vineyards:
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I pass by that strange assertion of some men in favour of unwritten Traditions, that tell us the Apostles received commandement, not to Write, but only to Preach:
I pass by that strange assertion of Some men in favour of unwritten Traditions, that tell us the Apostles received Commandment, not to Write, but only to Preach:
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and for the Scriptures, praesumunt, lacerant. O what senceless sence do those presumptuous Ignorants ofttimes impose upon it? But the wisest will remember they are but Candlesticks,
and for the Scriptures, praesumunt, lacerant. Oh what senseless sense do those presumptuous ignorants ofttimes impose upon it? But the Wisest will Remember they Are but Candlesticks,
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but the Candles, the Stars themselves which give the light, are the A•gels of the Churches, those whom God hath singled out and set apart to teach his people.
but the Candles, the Stars themselves which give the Light, Are the A•gels of the Churches, those whom God hath singled out and Set apart to teach his people.
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First, What God approves and commends: Secondly, What he dislikes and discommends. Many were their good works, especially their undergoing the Cross and Persecution patiently.
First, What God approves and commends: Secondly, What he dislikes and discommends. Many were their good works, especially their undergoing the Cross and Persecution patiently.
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and therefore they did examine such as came unto them in the name of Apostles, And all this did they for the Name of Christ: and what makes much for their commendation, they did all couragiously, they fainted not.
and Therefore they did examine such as Come unto them in the name of Apostles, And all this did they for the Name of christ: and what makes much for their commendation, they did all courageously, they fainted not.
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And yet after all this, comes in a nevertheless, and they are reproved. Nevertheless I have somewhat against thee, because thou hast left thy first love.
And yet After all this, comes in a nevertheless, and they Are reproved. Nevertheless I have somewhat against thee, Because thou hast left thy First love.
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because they had faith towards Christ, and love towards all his Saints. St. John tells us, they were fallen from this love: their faith is not questioned.
Because they had faith towards christ, and love towards all his Saints. Saint John tells us, they were fallen from this love: their faith is not questioned.
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And therefore it is not said, They were fallen from love, for so they must have come within the compass of St. Pauls Nothing, 1 Cor. 13. but they were fallen from their first love, à tanto gradu, from that fervency which formerly they had.
And Therefore it is not said, They were fallen from love, for so they must have come within the compass of Saint Paul's Nothing, 1 Cor. 13. but they were fallen from their First love, à tanto Grade, from that fervency which formerly they had.
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This is that sin which called for so heavy a punishment, and without Repentance and Returning to their first estate, would (notwithstanding their many other religious actions) bring on them an everlasting misery.
This is that since which called for so heavy a punishment, and without Repentance and Returning to their First estate, would (notwithstanding their many other religious actions) bring on them an everlasting misery.
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and Lazarus is dismissed with that cold, comfortless Alms in St. James, Depart in peace. And most of us are become Custodes non Domini, slaves to god Mammon;
and Lazarus is dismissed with that cold, comfortless Alms in Saint James, Depart in peace. And most of us Are become Custodes non Domini, slaves to god Mammon;
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or the voice of a Maid, will terrifie us, as it befell Peter; and we are prone upon the least occasion to renounce, disclaim, defie that excellent Name by which we have hope, the blessed name of JESƲS. A Name which every tongue must confess, to which every knee must bow,
or the voice of a Maid, will terrify us, as it befell Peter; and we Are prove upon the least occasion to renounce, disclaim, defy that excellent Name by which we have hope, the blessed name of JESƲS. A Name which every tongue must confess, to which every knee must bow,
then which there is no other Name under heaven whereby we must be saved; and of which a Heathen could give this testimony, Ʋt uno verbo exprimi non possit.
then which there is no other Name under heaven whereby we must be saved; and of which a Heathen could give this testimony, Ʋt Uno verbo exprimi non possit.
The Basilidians, the David-Georgians, not onely defend that damnable opinion of denying, but (so commonly doth one absurdity, one sin beget another) they scoffed at, they scorned, they cried shame on all the holy Martyrs for their sufferings.
The Basilidians, the David-Georgians, not only defend that damnable opinion of denying, but (so commonly does one absurdity, one since beget Another) they scoffed At, they scorned, they cried shame on all the holy Martyrs for their sufferings.
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and that whosoever shall deny his Saviour before men, shall one day be denied before God. This makes the School-man resolve, that upon pain of damnation, we are bound in some cases to abide the trial,
and that whosoever shall deny his Saviour before men, shall one day be denied before God. This makes the Schoolman resolve, that upon pain of damnation, we Are bound in Some cases to abide the trial,
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and to run upon those unsufferable torments and jaws of death, Ex zelo fidei & charitate fraterna, &c. saith Aquinas. Out of the fervency of their faith,
and to run upon those unsufferable torments and Jaws of death, Ex Zeal fidei & charitate fraterna, etc. Says Aquinas. Out of the fervency of their faith,
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and indeed which of the Prophets have not been persecuted and slain? nor of Eleazar beaten to death being fourscore years old and ten? nor of that honourable Woman,
and indeed which of the prophets have not been persecuted and slave? nor of Eleazar beaten to death being fourscore Years old and ten? nor of that honourable Woman,
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yet she exhorted every one of them, with a m•nly stomack, and prayed them all to die couragiously, never deplori•g that she had brought them forth to such misery,
yet she exhorted every one of them, with a m•nly stomach, and prayed them all to die courageously, never deplori•g that she had brought them forth to such misery,
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Yet will I touch at a few of those holy Saints and blessed Souls in Heaven, who willingly, joyfully, constantly yielded up their spirits in his quarrel, who first trod out the way,
Yet will I touch At a few of those holy Saints and blessed Souls in Heaven, who willingly, joyfully, constantly yielded up their spirits in his quarrel, who First trod out the Way,
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Policarpe, when many urged him to deny his Saviour and s•ve himself, answered resolutely, fourscore and six years have I served Him, neither hath he ever offended me in any thing,
Polycarp, when many urged him to deny his Saviour and s•ve himself, answered resolutely, fourscore and six Years have I served Him, neither hath he ever offended me in any thing,
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Thou threatnest fire for an hour, which lasteth a while and is quickly quenched, but thou art ignorant of the everlasting fire, of the day of Judgment,
Thou threatnest fire for an hour, which lasteth a while and is quickly quenched, but thou art ignorant of the everlasting fire, of the day of Judgement,
O God (saith he) I thank thee, that thou hast g aciously vouchsafed this day and this h•ur, to a•lot me a portion among the number of Martyrs and Servants of Christ Ignatius •hen he was sent from Syria to Rome to be meat for wild Beasts, Now (saith he) do I begin to be a Disciple, I weigh neither visible no• invisible things:
Oh God (Says he) I thank thee, that thou hast g aciously vouchsafed this day and this h•ur, to a•lot me a portion among the number of Martyrs and Servants of christ Ignatius •hen he was sent from Syria to Room to be meat for wild Beasts, Now (Says he) do I begin to be a Disciple, I weigh neither visible no• invisible things:
Sanctus, one that would neither confess his Name, Kinred or Country, but only that he was a Christian, had his body fired, feared, scorched with hot plates of brass. Forty Martyrs, young Gentlemen, for professing themselves Christians, were in the depth of Winter compelled to stand in a Pond all the night,
Sanctus, one that would neither confess his Name, Kindred or Country, but only that he was a Christian, had his body fired, feared, scorched with hight Plataea of brass. Forty Martyrs, young Gentlemen, for professing themselves Christians, were in the depth of Winter compelled to stand in a Pond all the night,
And (to borrow the Apostles words) what shall I more say? for the time would be too short for me to tell how some had their eyes pricked out with sharp quills,
And (to borrow the Apostles words) what shall I more say? for the time would be too short for me to tell how Some had their eyes pricked out with sharp quills,
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as Apollonia. And what should I speak of the setting them in the Stocks, and stretching their leggs unto the fifth-hole? or of the Iron Chair wherein they sate broyling to death? of holes made in their necks,
as Apollonia. And what should I speak of the setting them in the Stocks, and stretching their legs unto the fifth-hole? or of the Iron Chair wherein they sat broiling to death? of holes made in their necks,
and their Tongues drawn out backward? their Eyes pulled out, and the hollow places seared with hot Irons? pownding in Mortars? rowling in Barrels armed with pikes of Iron? Womens breasts seared? Virgins faces whipped? their whole body abused, prostituted and tormented? I am faint in telling,
and their Tongues drawn out backward? their Eyes pulled out, and the hollow places seared with hight Irons? pownding in Mortars? rolling in Barrels armed with pikes of Iron? Women's breasts seared? Virgins faces whipped? their Whole body abused, prostituted and tormented? I am faint in telling,
Yea, the Persecutors themselves were astonished to see their constancy, and how they went to their Martyrdom, tanquam ad epulas, tanquam ad de licias, tanquam ad nuptialem thalamum, they went to the fire as to a feast,
Yea, the Persecutors themselves were astonished to see their constancy, and how they went to their Martyrdom, tanquam ad Epulas, tanquam ad de licias, tanquam ad nuptialem thalamum, they went to the fire as to a feast,
for Job was one and suffered more then many Martyrs did, saith Bernard in his Sermon of Abbot Benedict. pretily differenceth Martyrs from Confessors, and somewhere else tells us of three kinds of Martyrdom without bloud:
for Job was one and suffered more then many Martyrs did, Says Bernard in his Sermon of Abbot Benedict. prettily differenceth Martyrs from Confessors, and somewhere Else tells us of three Kinds of Martyrdom without blood:
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We disclaim the Campates a kind of Donatists, who would have all voluntary Deaths Martyrdoms. I think St. Augustine calls them Circumcelliones. And l kewise Pelibianus who taught them to be Martyrs who sl•w themselves in detestation of their Sins:
We disclaim the Campates a kind of Donatists, who would have all voluntary Death's Martyrdoms. I think Saint Augustine calls them Circumcellions. And l kewise Pelibianus who taught them to be Martyrs who sl•w themselves in detestation of their Sins:
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The other whom the Church calls 〈 ◊ 〉, are •e••de 〈 ◊ 〉 Martyres, aequivocè Martyres, so Zanchius: Designati Martyres so Tertullian: Interpretativè, inchoativè secundum qu•d,
The other whom the Church calls 〈 ◊ 〉, Are •e••de 〈 ◊ 〉 Martyrs, aequivocè Martyrs, so Zanchius: Designati Martyrs so Tertullian: Interpretativè, inchoativè secundum qu•d,
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and question other some, even the holy Innocents themselves, question I say not their bliss, but their testimony that the dignity of Proto-Martyrship may remain unto St. Stephen, The sum of all is this:
and question other Some, even the holy Innocents themselves, question I say not their bliss, but their testimony that the dignity of Proto-Martyrship may remain unto Saint Stephen, The sum of all is this:
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He that gives his bread to the poor members of Christ, feeds his Saviour, but he that gives himself, his life, his b••••, doth give all, and therefore more then all.
He that gives his bred to the poor members of christ, feeds his Saviour, but he that gives himself, his life, his b••••, does give all, and Therefore more then all.
if to be alwaies happy, better than ever in hazard, in fear, in trouble, then he that suffereth for the Name of Christ, doth to himself purchase Name, Fame, Heaven, Happiness;
if to be always happy, better than ever in hazard, in Fear, in trouble, then he that suffers for the Name of christ, does to himself purchase Name, Fame, Heaven, Happiness;
and with Mary hath chosen the better part, which shall never be taken from him: then he that loseth his life shall find it, Math. 10.39. and he that dies with Christ, shall live with him, shall reign with him, 2 Tim. 2.11. and the momentany afflictions which he doth here endure, shall cause to him NONLATINALPHABET, a more excellent weight of glory, 2 Cor. 4.17. In a word, participes passionis shall be gloriae participes (as saith Chrysologus ) If we share with him in affliction here, he will impart to us blessedness hereafter.
and with Marry hath chosen the better part, which shall never be taken from him: then he that loses his life shall find it, Math. 10.39. and he that die with christ, shall live with him, shall Reign with him, 2 Tim. 2.11. and the momentany afflictions which he does Here endure, shall cause to him, a more excellent weight of glory, 2 Cor. 4.17. In a word, participes passionis shall be Glory participes (as Says Chrysologus) If we share with him in affliction Here, he will impart to us blessedness hereafter.
St. Paul, Philip. 1.12, 14. tells us that his durance turned to the furtherance of the Gospel, insomuch that many Brethren in the Lord were emboldned through his bands,
Saint Paul, Philip. 1.12, 14. tells us that his durance turned to the furtherance of the Gospel, insomuch that many Brothers in the Lord were emboldened through his bans,
So did the Constancy of Pope Sixtus the second, strengthen St. Laurence; and St. Laurence brings Romanus from a persecuting Souldier to be his fellow-Martyr.
So did the Constancy of Pope Sixtus the second, strengthen Saint Laurence; and Saint Laurence brings Romanus from a persecuting Soldier to be his fellow-Martyr.
Semen est sanguis Christianorum. Now, if they that turn many to righteousness, shall shine as the Stars for ever and ever, Dan. 12. How happy are those faithful Witnesses in Heaven, whose holy lives,
Semen est sanguis Christians. Now, if they that turn many to righteousness, shall shine as the Stars for ever and ever, Dan. 12. How happy Are those faithful Witnesses in Heaven, whose holy lives,
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and unterrified, unappalled deaths did strengthen some, and raise up others, and draw thousands from the very sink of Atheism and Infidelity, to know and acknowledge their most gracious Redeemer? And therefore remember from whence thou art fallen, thou couldst never leave a better Example to others.
and unterrified, unappalled death's did strengthen Some, and raise up Others, and draw thousands from the very sink of Atheism and Infidelity, to know and acknowledge their most gracious Redeemer? And Therefore Remember from whence thou art fallen, thou Couldst never leave a better Exampl to Others.
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The Heathen when his Child was dead, comforted himself with that inexorable, unavoid•ble law of Mortality, scio me genuisse mortalem: but what unspeakable comfort would it be, to say, I know I have begot one who is now a Saint in Heaven? This made those three Mothers, Felicitas, Simphorosa, and that other in the Maccabees, to encourage each of them their seven Children in their torments;
The Heathen when his Child was dead, comforted himself with that inexorable, unavoid•ble law of Mortality, scio me genuisse mortalem: but what unspeakable Comfort would it be, to say, I know I have begotten one who is now a Saint in Heaven? This made those three Mother's, Felicity, Symphorosa, and that other in the Maccabees, to encourage each of them their seven Children in their torments;
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This made the Mother of Simphorianus run after him when he went to h•• Martyrdom, still crying out, Son, Son, be mindful of everlasting life, look up to Heaven, &c. And this made that Woman in Theodoret, renowned for her care, as well as constancy.
This made the Mother of Symphorianus run After him when he went to h•• Martyrdom, still crying out, Son, Son, be mindful of everlasting life, look up to Heaven, etc. And this made that Woman in Theodoret, renowned for her care, as well as constancy.
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When Valens the Emperour had threatned death to all un-Arrianized Christians at Edessa; and Modestus the Governour with his Souldiers, stood ready in the Market-place to execute the Decree;
When Valens the Emperor had threatened death to all un-Arrianized Christians At Edessa; and Modestus the Governor with his Soldiers, stood ready in the Marketplace to execute the decree;
Tertullian writing to the imprisoned Christians, whom he calls Martyrs, exhorts them to endure constantly by the Example of Lucretia, Mutius, Empedocles, and such others, who suffered much to little purpose, onely to get a terrene fading faine among men.
Tertullian writing to the imprisoned Christians, whom he calls Martyrs, exhorts them to endure constantly by the Exampl of Lucretia, Mutius, Empedoc, and such Others, who suffered much to little purpose, only to get a terrene fading feign among men.
But what bad Scaevola burn his right hand for missing in the murther of Porsenna? or if he stood in danger, what is that to Lucretia? or to those Noble Virgins, who threw themselves headlong into Wells to save their Virginity? Who made Brutus and Torquatus kill their Sons? Who compelled Regulus to return ad crudelissimum hostem, ad exquisita supplicia, to those mercisess Enemies, to that strange death of his at Carthage? And what made the Stoicks so prodigal of their lives, that they little regarded the very extremity of Tortures? and when they were upon the Rack, they would cry out, O quàm suave! as if it were sport? Surely nothing, but a thing of nothing;
But what bad Scaevola burn his right hand for missing in the murder of Porsenna? or if he stood in danger, what is that to Lucretia? or to those Noble Virgins, who threw themselves headlong into Wells to save their Virginity? Who made Brutus and Torquatus kill their Sons? Who compelled Regulus to return ad crudelissimum hostem, ad exquisita supplicia, to those mercisess Enemies, to that strange death of his At Carthage? And what made the Stoics so prodigal of their lives, that they little regarded the very extremity of Tortures? and when they were upon the Rack, they would cry out, O quàm suave! as if it were sport? Surely nothing, but a thing of nothing;
Men, Women, young, old, did kiss the Chains, in which they had been fettered: preserve the swords for Relicks by which any had been deprived of their life: their Ashes sacred: their memories blessed:
Men, Women, young, old, did kiss the Chains, in which they had been fettered: preserve the swords for Relics by which any had been deprived of their life: their Ashes sacred: their memories blessed:
And what could be wanting, where Miracles were plentiful? God even at those very places where the Martyrs lay, witnessing their blessed state by many Miracles: but I forbear.
And what could be wanting, where Miracles were plentiful? God even At those very places where the Martyrs lay, witnessing their blessed state by many Miracles: but I forbear.
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or nobili genere natus, as others: Whether he were descended of Noble, or obscure Ancestors: nor whether his Parents were Jewish or Pagan, or both, or neither:
or nobili genere Born, as Others: Whither he were descended of Noble, or Obscure Ancestors: nor whither his Parents were Jewish or Pagan, or both, or neither:
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nor whether he was buried at Mecha, or Medina, or at neither, but devoured of Doggs (the hellish history of his Life and Death being as obscure as Hell.
nor whither he was buried At Mecha, or Medina, or At neither, but devoured of Dogs (the hellish history of his Life and Death being as Obscure as Hell.
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) yet all accord that he was what Tully said of one, Immensa aliqua vorago aut gurges vitiorum turpitu•inumque omnium, the very puddle and sink of sin and wickedness.
) yet all accord that he was what Tully said of one, Immensa Any vorago Or gurges Vitiorum turpitu•inumque omnium, the very puddle and sink of since and wickedness.
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He himself had but eleven VVives, besides VVhores; but the Grand-Signior in our daies kept three thousand Concubines for his lust. Licurgus, his Laws allowed Man-slaughter: Phoroncus permitteth Theft: Solon Solinus toler•teth Adultery:
He himself had but eleven VVives, beside VVhores; but the Grand-Signior in our days kept three thousand Concubines for his lust. Licurgus, his Laws allowed Manslaughter: Phoroncus permitteth Theft: Solon Solinus toler•teth Adultery:
nor of those Angels that lusted, now hanged in Iron-chains till the day of Judgment: nor of their fair Hostess taken up into Heaven, and made the beautiful Day-star:
nor of those Angels that lusted, now hanged in Iron chains till the day of Judgement: nor of their fair Hostess taken up into Heaven, and made the beautiful Daystar:
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I should be loath once to mention those Whet-stonelies of his, but that you m•y see what a jolly Fellow those men serve which fall away and turn Turk. And therefore let it not distast if I add,
I should be loath once to mention those Whet-stonelies of his, but that you m•y see what a jolly Fellow those men serve which fallen away and turn Turk. And Therefore let it not distaste if I add,
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How Hali his Sword would cut Rocks asunder (but you must understand 'twas an hundred Cubits long) How Mahomet found the Sun where it l•y resting it self in a yellow fountain.
How Hali his Sword would Cut Rocks asunder (but you must understand 'twas an hundred Cubits long) How Mahomet found the Sun where it l•y resting it self in a yellow fountain.
and led men hood-wink't into the Abiss of perdition, This is, or is like that Dragons-tail, Revel. 12.4. Which drew the third part of the Stars of Heaven, and cast them to the Earth;
and led men hoodwinked into the Abyss of perdition, This is, or is like that Dragons-tail, Revel. 12.4. Which drew the third part of the Stars of Heaven, and cast them to the Earth;
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That the Romish Antichrist alone hath more enlarged the infernal Kingdom, then all Jews, Nero's, Mahomets, Arrians, Nestorians, Macedonians, Euticheans, and the rest.
That the Romish Antichrist alone hath more enlarged the infernal Kingdom, then all jews, Nero's, Mahomets, Arians, Nestorians, Macedonians, Eutychians, and the rest.
Truly I confess (as things now go) Many a Pope is rather a Bite-sheep then a Bishop (so one terms him) and much is the woe and wisterness that Rome hath brought upon Christendom.
Truly I confess (as things now go) Many a Pope is rather a Bitesheep then a Bishop (so one terms him) and much is the woe and wisterness that Room hath brought upon Christendom.
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But if Turk and Pope together cannot make up that one Antichrist, and he may not be both of these, nor yet a third out of both these, I add, nor a third besides these:
But if Turk and Pope together cannot make up that one Antichrist, and he may not be both of these, nor yet a third out of both these, I add, nor a third beside these:
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And cannot the intollerable servitude of their Christian Brethren, their chains and bonds so hideous and shameful, their Complaints so many, their Torments so merciless, their bloud •anctified by Baptism, less valued then the bloud of Beasts:
And cannot the intolerable servitude of their Christian Brothers, their chains and bonds so hideous and shameful, their Complaints so many, their Torments so merciless, their blood •anctified by Baptism, less valued then the blood of Beasts:
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Cannot these kindle in our hearts the holy fire of Compassion, and whet our Swords against that Common Enemy? Cannot this put an end unto those woful Wars of ours;
Cannot these kindle in our hearts the holy fire of Compassion, and whet our Swords against that Common Enemy? Cannot this put an end unto those woeful Wars of ours;
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— Nullos habitura triumphos? Where one Member wounds another to the hazard of the whole Body? that so we might avenge the bloud of Gods Servants, which hath so long time called, cried for revenge;
— Nullos habitura triumphos? Where one Member wounds Another to the hazard of the Whole Body? that so we might avenge the blood of God's Servants, which hath so long time called, cried for revenge;
and set a bound to Turks pride, and propagate the glorious Gospel of our Saviour. While now our discord is his advantage, and our Wars his opportunity.
and Set a bound to Turks pride, and propagate the glorious Gospel of our Saviour. While now our discord is his advantage, and our Wars his opportunity.
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The Montanist like a timid Chirurgion doth forsake the Cure, and the merciless Novatian doth not only pass by the wounded man, with the Priest and Levite, without reaching an helping-hand:
The Montanist like a timid Chirurgeon does forsake the Cure, and the merciless Novatian does not only pass by the wounded man, with the Priest and Levite, without reaching an helping-hand:
Indeed that impure Puritan Novatus was all for Judgment, and would not afford one drop of Mercy to those miserable wretches who in heat of Persecution fell away.
Indeed that impure Puritan Novatian was all for Judgement, and would not afford one drop of Mercy to those miserable wretches who in heat of Persecution fell away.
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God commands not impossibilities, but such is his goodness, knowing the weakness and frailty of man, he hath left a door open whereby man having gone amiss and returning may enter in.
God commands not impossibilities, but such is his Goodness, knowing the weakness and frailty of man, he hath left a door open whereby man having gone amiss and returning may enter in.
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But he that loveth friends, lands, life, more then Christ is unworthy of Christ, Math. 14. And how detestable such offences are, they may testifie whom a present vengeance hath seized on,
But he that loves Friends, Lands, life, more then christ is unworthy of christ, Math. 14. And how detestable such offences Are, they may testify whom a present vengeance hath seized on,
But 'tis not a sin against the Holy Ghost, though it come near to that sin, nothing nearer when 'tis not done, Animo peccandi, willingly, wilfully, and maliciously.
But it's not a since against the Holy Ghost, though it come near to that since, nothing nearer when it's not done, Animo Peccandi, willingly, wilfully, and maliciously.
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and Casta and Emilius, and a world beside, who first fell, and then repented, and so repented, that they not only obtained pardon of the Church in Faith,
and Casta and Emilias, and a world beside, who First fell, and then repented, and so repented, that they not only obtained pardon of the Church in Faith,
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Yea, I know some that tell us, how for this very cause the Devil hasted to take Judas out of this life, least knowing that there was a way to turn to Salvation, he might by pennance recover his fall. I press it not;
Yea, I know Some that tell us, how for this very cause the devil hasted to take Judas out of this life, lest knowing that there was a Way to turn to Salvation, he might by penance recover his fallen. I press it not;
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but seriously to intend, purpose, and live a better life, and accordingly hath our Church somewhere translated Penitency into Amendment of life. However the Rhemists, have found a knot in a Bulrush,
but seriously to intend, purpose, and live a better life, and accordingly hath our Church somewhere translated penitency into Amendment of life. However the Rhemists, have found a knot in a Bulrush,
and in detestation of Auricular Confession, or for fear the All-sufficiency of Christs satisfaction were hereby questioned, they cannot once endure the name of Confession or Satisfaction.
and in detestation of Auricular Confessi, or for Fear the All-sufficiency of Christ satisfaction were hereby questioned, they cannot once endure the name of Confessi or Satisfaction.
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And yet the Papists make them not Essential parts but Integral; the Materials, or quasi materia: Either as something of, or something belonging to Repentance;
And yet the Papists make them not Essential parts but Integral; the Materials, or quasi materia: Either as something of, or something belonging to Repentance;
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All his grief is that he did sin, and not that he doth suffer, and freely and ingeniously he will confess, That whatsoever is laid upon him, whatsoever his pennance be, either for the humbling of himself,
All his grief is that he did sin, and not that he does suffer, and freely and ingeniously he will confess, That whatsoever is laid upon him, whatsoever his penance be, either for the humbling of himself,
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and of others which did, in manifesto exhomoliges•n facere, publickly acknowledge and lament their sins and wickedness, Eusebius will tell you of an Heretical Bishop, Natalis, who clad himself in sackcloth and ashes, falls down to the feet of the Bishop,
and of Others which did, in manifesto exhomoliges•n facere, publicly acknowledge and lament their Sins and wickedness, Eusebius will tell you of an Heretical Bishop, Natalis, who clad himself in Sackcloth and Ashes, falls down to the feet of the Bishop,
And Ambrose will tell you of many who did even plow-up their face with tears, wither their cheeks with weeping, prostrate themselves to the feet of the passengers,
And Ambrose will tell you of many who did even plow-up their face with tears, wither their cheeks with weeping, prostrate themselves to the feet of the passengers,
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St. Augustine will tell you, that they must never think their pennance enough, they must alwaies sorrow, alwaies cry peccavi, life and lamentation must end together.
Saint Augustine will tell you, that they must never think their penance enough, they must always sorrow, always cry peccavi, life and lamentation must end together.
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St. Ambrose; The more a man throws himself down by sorrow and submission, the more abject he is in his own sight, the more accepted shall he be in the sight of God. But this is general.
Saint Ambrose; The more a man throws himself down by sorrow and submission, the more abject he is in his own sighed, the more accepted shall he be in the sighed of God. But this is general.
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This was the Discipline of the Primitive Church, this was the remedy they did provide against those crimson Capital offences, that as the Orator said, They might Cure not cover the wound,
This was the Discipline of the Primitive Church, this was the remedy they did provide against those crimson Capital offences, that as the Orator said, They might Cure not cover the wound,
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the Magistrate cannot save them (such is this mild Moses 's mercy toward those) yet here pardon, pardon, pardon. And lest he might seem any way to favour the proceedings of the Roman Church, though when she was younger by fourteen hundred years, then now she is;
the Magistrate cannot save them (such is this mild Moses is mercy towards those) yet Here pardon, pardon, pardon. And lest he might seem any Way to favour the proceedings of the Roman Church, though when she was younger by fourteen hundred Years, then now she is;
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He tells you, That if Offenders be not meet to receive the holy Sacrament of the Supper, they are not meet to hear the Word of God, they are not meet to be partakers of the Prayers of the Church;
He tells you, That if Offenders be not meet to receive the holy Sacrament of the Supper, they Are not meet to hear the Word of God, they Are not meet to be partakers of the Prayers of the Church;
And would know, Si Deus tam benignus est, ut quid Sacerdos ejus austerus vult videri? God (saith he) is merciful and gracious, why should his Priest be so austere and rigorous? And yet Calvin here in our case, will have the Sinner yield sufficient testimony of his sorrow, That the scandal which the offender hath given, may be obliterated and taken away.
And would know, Si Deus tam Benignus est, ut quid Sacerdos His austerus vult videri? God (Says he) is merciful and gracious, why should his Priest be so austere and rigorous? And yet calvin Here in our case, will have the Sinner yield sufficient testimony of his sorrow, That the scandal which the offender hath given, may be obliterated and taken away.
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Indeed we might be as unreasonably plausible as other some are, and with those Hesterni, as Tertullian calls Praxeas, we might remove the ancient bounds which our Fathers have set.
Indeed we might be as unreasonably plausible as other Some Are, and with those Hesterni, as Tertullian calls Praxeas, we might remove the ancient bounds which our Father's have Set.
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We might be as unhappily, undiscreetly merciful as Foelicissimus in Cyprian, or another, if it be true, in Socrates; we might after a welcome-home, admit them to the Church and Sacraments, but it would prove a worse persecution then the first;
We might be as unhappily, undiscreetly merciful as Most fortunate in Cyprian, or Another, if it be true, in Socrates; we might After a welcome-home, admit them to the Church and Sacraments, but it would prove a Worse persecution then the First;
That those which had fallen, might know and acknowledge the greatness of their fall, that so they might learn non momentaneam neque praeproperam desiderare medicinam.
That those which had fallen, might know and acknowledge the greatness of their fallen, that so they might Learn non momentaneam neque praeproperam desiderare medicinam.
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But to soder those rents, to daub the breach with untempered mortar, to incarnate on the splintred bones, to cry peace, peace, in a present peril, and the greatest danger;
But to solder those rends, to daub the breach with untempered mortar, to incarnate on the splintered bones, to cry peace, peace, in a present peril, and the greatest danger;
and one within? To hide their sins from men, and to appear as they are to the righteous Judge, from whose eyes nothing is hid, nothing is secret? To be baptized with Simon Magus, and yet live in the gall of bitterness,
and one within? To hide their Sins from men, and to appear as they Are to the righteous Judge, from whose eyes nothing is hid, nothing is secret? To be baptised with Simon Magus, and yet live in the Gall of bitterness,
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yet for Gods sake, for his own sake, for that sweet Name by which he is named the Name of Christ: by the hope of Heaven, by the fear of Hell; by his Friends on Earth,
yet for God's sake, for his own sake, for that sweet Name by which he is nam the Name of christ: by the hope of Heaven, by the Fear of Hell; by his Friends on Earth,
and the holy Angels in Heaven, who joy at the Conversion of a sinner; by whatsoever is dearest unto him, and nothing should be dearer than his Soul: I shall, I do beseech such an one to be merciful to his own life. NONLATINALPHABET, &c. Get thee to some learned Priest, open thy grief to the Physician of thy Soul:
and the holy Angels in Heaven, who joy At the Conversion of a sinner; by whatsoever is dearest unto him, and nothing should be Dearer than his Soul: I shall, I do beseech such an one to be merciful to his own life., etc. Get thee to Some learned Priest, open thy grief to the physician of thy Soul:
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Let me say to you (but in a better hour) as sometime Joshua to Achan; Give glory to God, sing praises to him who hath delivered your Soul from the nethermost Hell:
Let me say to you (but in a better hour) as sometime joshua to achan; Give glory to God, sing praises to him who hath Delivered your Soul from the nethermost Hell:
how could you but with horrour and astonishment think on the white-Robe of the innocent Martyrs which you had lost? How could you go in these rewards of Iniquity,
how could you but with horror and astonishment think on the white-Robe of the innocent Martyrs which you had lost? How could you go in these rewards of Iniquity,
add (if you please) our English Mekins, who all at fifteen years of Age endured manfully whatsoever the fury of the Persecutors pleased to inflict upon them.
add (if you please) our English Mekins, who all At fifteen Years of Age endured manfully whatsoever the fury of the Persecutors pleased to inflict upon them.
Far be all unchristian upbr•idings, reproaches, twictings, from your Christian hearts; but as St. Paul said of Onesimus; Receive him as a beloved Brother for ever,
far be all unchristian upbr•idings, Reproaches, twictings, from your Christian hearts; but as Saint Paul said of Onesimus; Receive him as a Beloved Brother for ever,
Prophets, Patriarchs, Apostles, Angels, have fallen, and who is he that is assured of his strength? or who can say, He shall stand fast for ever? Though you traffick not for Turkie, yet may you be Apostata's at home, denying in deeds, and worse than Infidels.
prophets, Patriarchs, Apostles, Angels, have fallen, and who is he that is assured of his strength? or who can say, He shall stand fast for ever? Though you traffic not for Turkey, yet may you be Apostates At home, denying in Deeds, and Worse than Infidels.
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But you that go down to the Sea in Ships, and occupy your business in great Waters (for the State of the World cannot stand without Buying and Selling, Traffick and Transportation) what shall I say of you? Pittacus reckons you neither amongst the dead, nor the living.
But you that go down to the Sea in Ships, and occupy your business in great Waters (for the State of the World cannot stand without Buying and Selling, Traffic and Transportation) what shall I say of you? Pittacus reckons you neither among the dead, nor the living.
The Grave is alway open before your face, and but the thickness of an inch or twain that keeps you from it: One breath, flaw, gust, may end your voyage.
The Grave is always open before your face, and but the thickness of an inch or twain that keeps you from it: One breath, flaw, gust, may end your voyage.
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I should here tell this poor penitent, what one tells the Citizens of Luca. It behoveth him to make good what he hath formerly and faintingly denyed.
I should Here tell this poor penitent, what one tells the Citizens of Lucano It behooveth him to make good what he hath formerly and faintingly denied.
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He must cast off his barbarous Barbarian habit, and putting on a Christian resolution, he must boldly confess his Saviour in the same place, where he did first deny him;
He must cast off his barbarous Barbarian habit, and putting on a Christian resolution, he must boldly confess his Saviour in the same place, where he did First deny him;
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yet in the whole course of his life, let his repentance be made manifest, and let him ingrave in his heart those words of the Apostle, NONLATINALPHABET Nor death, nor life, nor Angels,
yet in the Whole course of his life, let his Repentance be made manifest, and let him engrave in his heart those words of the Apostle, Nor death, nor life, nor Angels,
sins of Impiety against God, sins of Iniquity against our Neighbour, and sins of Impurity against our selves: And therefore O wretched men that we are, who shall deliver us from the body of this death? But God hath promised, Christ hath purchased, the Prophets and Apostles all have preached Remission and forgiveness to the Penitent.
Sins of Impiety against God, Sins of Iniquity against our Neighbour, and Sins of Impurity against our selves: And Therefore Oh wretched men that we Are, who shall deliver us from the body of this death? But God hath promised, christ hath purchased, the prophets and Apostles all have preached Remission and forgiveness to the Penitent.
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And therefore, Agite poenitentiam, this was the first lesson John the Baptist taught, Math 3.2. This was the text to our Saviours first Sermon, Math. 4.17.
And Therefore, Agitate poenitentiam, this was the First Lesson John the Baptist taught, Math 3.2. This was the text to our Saviors First Sermon, Math. 4.17.
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Here's a gracious and acceptable Text, pleasing to GOD: A piercing and winnowing Text, differencing Men: A cutting and reproving Text, unmasking Monsters. Monsters who affect to spuddle in the dung of infirm Offendours,
Here's a gracious and acceptable Text, pleasing to GOD: A piercing and winnowing Text, differencing Men: A cutting and reproving Text, unmasking Monsters. Monsters who affect to spuddle in the dung of infirm Offenders,
forgetting that in the 7. of Matthew, Judge not; but taking up the first stone to cast at the Adulterous woman, Joh 8. My Text is a Prayer, a Prayer short and sweet, made by a Publicane, and directed to God.
forgetting that in the 7. of Matthew, Judge not; but taking up the First stone to cast At the Adulterous woman, John 8. My Text is a Prayer, a Prayer short and sweet, made by a Publican, and directed to God.
Here's the Physician — Here's the Patient. Here's the Soar — and Here's the Salve. The Physician — is GOD. The Patient — the Publicane. The Soar — is Sin. The Salve — is Mercy.
Here's the physician — Here's the Patient. Here's the Soar — and Here's the Salve. The physician — is GOD. The Patient — the Publican. The Soar — is Sin. The Salve — is Mercy.
God be merciful, &c. 1. GOD: Ergo potens est. He needs not to be rouzed up with Baal, nor taken up with Dagon, nor assisted with Bell. He only is, and is All-sufficient of himself.
God be merciful, etc. 1. GOD: Ergo potens est. He needs not to be roused up with Baal, nor taken up with Dagon, nor assisted with Bell. He only is, and is All-sufficient of himself.
Ergo, Vult: He can, and He will. 3. To me: What were the whole World to me if my Soul must perish? and therefore To me. God be merciful to me who do humbly crave it. 4. To me a sinner: A sinner; I confess it;
Ergo, Vult: He can, and He will. 3. To me: What were the Whole World to me if my Soul must perish? and Therefore To me. God be merciful to me who do humbly crave it. 4. To me a sinner: A sinner; I confess it;
Petitis à quibus dari non potest, praeterito eo in cujus potestate est, as saith Tertullian: Therefore GOD. 2. Many ask and receive not, because they ask amiss;
Petition à quibus dari non potest, praeterito eo in cujus potestate est, as Says Tertullian: Therefore GOD. 2. Many ask and receive not, Because they ask amiss;
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Of the second are those Superstitiosi, who (such is their Holiness) acknowledge a God, yet afford him (for which they shall never receive th nke) certain Coadjutors: this same Deos populares, or Mi•orum gentium: Angels,
Of the second Are those Superstitiosi, who (such is their Holiness) acknowledge a God, yet afford him (for which they shall never receive that nke) certain Coadjutors: this same Gods populares, or Mi•orum gentium: Angels,
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and perchance he shall talk and tumble out as much Divinity as may win him the Name and Reputation of a Zealous Gentleman: but Dixit in corde all this while.
and perchance he shall talk and tumble out as much Divinity as may win him the Name and Reputation of a Zealous Gentleman: but Dixit in cord all this while.
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so can he find Law to manacle those hands which reach to him the Blessed Sacrament, and find a Law to dishonour those the Sacred Writ pronounced worthy of double Honour. As much will he do by Fatherless or Widows, or ought else;
so can he find Law to manacle those hands which reach to him the Blessed Sacrament, and find a Law to dishonour those the Sacred Writ pronounced worthy of double Honour. As much will he do by Fatherless or Widows, or ought Else;
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will teach him when 'tis too late to acknowledge Gods Providence. In a word, to him and all the rest, I say no more but what Michaiah sometime did to Zidchiah: The day is at hand,
will teach him when it's too late to acknowledge God's Providence. In a word, to him and all the rest, I say no more but what Michaiah sometime did to Zidchiah: The day is At hand,
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when your selves against your selves shall be forced to confess, Verily there is a Reward for the Righteous, doubtless there is a God that judgeth the Earth Now after Irreligion steps forth Superstition, who believeth a God, and a Righteous God;
when your selves against your selves shall be forced to confess, Verily there is a Reward for the Righteous, doubtless there is a God that Judgeth the Earth Now After Irreligion steps forth Superstition, who Believeth a God, and a Righteous God;
yet with Jacobs, How should it, hath not yet learnt to put away those Deos alienos, those strange Gods, other Gods, no gods, which He and his Father worshipped.
yet with Jacobs, How should it, hath not yet learned to put away those Gods alienos, those strange God's, other God's, no God's, which He and his Father worshipped.
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He hath found out for every Town, and every Trade, and every Sickness, and every Any thing, a god, proper and peculiar to that purpose he would employ him in.
He hath found out for every Town, and every Trade, and every Sickness, and every Any thing, a god, proper and peculiar to that purpose he would employ him in.
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St. Gallus shall keep his Geese, St. Wendolin his Sheep, St. Eulogie his Horses, St. Anthony his Piggs. One is good for the Tooth-ach, another for the Plague: One is for the Mariner, another for the Tanner, &c. In a word, He hath his Angelos Tutelares, and his Sanctos Tutelares; and nothing makes me more wonder,
Saint Gallus shall keep his Geese, Saint Wendolin his Sheep, Saint Eulogie his Horses, Saint Anthony his Piggs. One is good for the Toothache, Another for the Plague: One is for the Mariner, Another for the Tanner, etc. In a word, He hath his Angels Tutelares, and his Sanctos Tutelares; and nothing makes me more wonder,
whether in Heaven or in Earth (as there be many Gods, and many Lords) yet unto us there is but one GOD, which is the Father, of whom are all things, and we in him;
whither in Heaven or in Earth (as there be many God's, and many lords) yet unto us there is but one GOD, which is the Father, of whom Are all things, and we in him;
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Against Thee onely have I sinned, and done this evil in thy sight. Bathsheba is dishonoured, Ʋriah is murthered, Davids posterity disgraced, the whole Realm endangered;
Against Thee only have I sinned, and done this evil in thy sighed. Bathsheba is dishonoured, Ʋriah is murdered, Davids posterity disgraced, the Whole Realm endangered;
Thou art, Oculus ille insopitus, Thy Eyes will neither slumber nor sleep: but every Creature is manifest in thy sight, and all things are naked and open unto thy Eies, with whom we have to do.
Thou art, Oculus Isle insopitus, Thy Eyes will neither slumber nor sleep: but every Creature is manifest in thy sighed, and all things Are naked and open unto thy Eyes, with whom we have to do.
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Adam had not learnt this lesson, when he tranferred the fault on Eve; nor Eve when she laid it on the Serpent; nor Saul in that expedition against Amaleck, 1 Sam. 15. nor the Jews when they put their trust in Neighbour Nations Jer. 2.35 nor Jews nor Christians. How many spoil God of his Tythes and Offerings, and yet stricken with a most palpable Egyptian darknes•, they can see nothing? Yea, they cry out with those in Malachy, Wherein have we spoiled thee? How many encrease their Me•ns to maintain in their Pride? wrack their Tenants 〈 ◊ 〉 their Rents, grind their poor Neig••••• and yet flatter themselves with Peace Peace. How many persecute God.
Adam had not learned this Lesson, when he transferred the fault on Eve; nor Eve when she laid it on the Serpent; nor Saul in that expedition against Amalek, 1 Sam. 15. nor the jews when they put their trust in Neighbour nations Jer. 2.35 nor jews nor Christians. How many spoil God of his Tithes and Offerings, and yet stricken with a most palpable Egyptian darknes•, they can see nothing? Yea, they cry out with those in Malachy, Wherein have we spoiled thee? How many increase their Me•ns to maintain in their Pride? wrack their Tenants 〈 ◊ 〉 their Rends, grind their poor Neig••••• and yet flatter themselves with Peace Peace. How many persecute God.
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〈 ◊ 〉 •d Servants causlessly, and yet (O st••••••um!) think they do God good service? How many justifie their miserable vvretched, sordid Covetousness vvith the Propriety of their Goods? As their Goods are their own, they came lawfully by them,
〈 ◊ 〉 •d Servants causelessly, and yet (Oh st••••••um!) think they do God good service? How many justify their miserable wretched, sordid Covetousness with the Propriety of their Goods? As their Goods Are their own, they Come lawfully by them,
The Pharisee here in this Chapter is one of this Crew, and yet why should I do the Pharisee wrong? His whole life may be a School of Vertue to these Villains.
The Pharisee Here in this Chapter is one of this Crew, and yet why should I do the Pharisee wrong? His Whole life may be a School of Virtue to these Villains.
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not many, but effectual, projicit ampullas. Here's no ago gratias but miserere: If thou O Lord shouldest be extreme to mark what is done amiss, O Lord who may abide it? but there is Mercy with thee,
not many, but effectual, projicit ampullas. Here's no ago gratias but Miserere: If thou Oh Lord Shouldst be extreme to mark what is done amiss, Oh Lord who may abide it? but there is Mercy with thee,
nay we cannot beg for that neither but it must be Gratia illius, qui sedet in th•ono gratiae, it must be Gods only Mercy and Grace, that gives us Grace to cry for Mercy:
nay we cannot beg for that neither but it must be Gratia Illius, qui sedet in th•ono Gratiae, it must be God's only Mercy and Grace, that gives us Grace to cry for Mercy:
Tam pater n•mo, tam pius nemo, as a father pitieth his own children so is the Lord merciful. Psa 103.13. And if a Mother can forget her child, yet God will not. I•ai. 49.15. When father and mother and all forsake us, the Lord taketh us up. Psal. 27.12.
Tam pater n•mo, tam Pius nemo, as a father Pitieth his own children so is the Lord merciful. Psa 103.13. And if a Mother can forget her child, yet God will not. I•ai. 49.15. When father and mother and all forsake us, the Lord Takes us up. Psalm 27.12.
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3. The Publican vvas an Officer among the Romans, a Collector or Receptor of those taxes, which were laid on other Nations subiect to the Roman Empire.
3. The Publican was an Officer among the Roman, a Collector or Receptor of those Taxes, which were laid on other nations Subject to the Roman Empire.
now whether this was Zachaeus, or another besides Zachaeus, I cannot say. He was a Publican and his prayer was, Lord be merciful unto me. In the 9th. Verse of this Chapter 'tis said, That the Pharisees trust in themselves, that they are just;
now whither this was Zacchaeus, or Another beside Zacchaeus, I cannot say. He was a Publican and his prayer was, Lord be merciful unto me. In the 9th. Verse of this Chapter it's said, That the Pharisees trust in themselves, that they Are just;
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No, nor of Sodom and Gomor those Registers of thy displeasure, nor yet of that pillar of Salt, that NONLATINALPHABET (as Nazianz. calls it,) vvhich proclaims to all passengers thy Justice;
No, nor of Sodom and Gomor those Registers of thy displeasure, nor yet of that pillar of Salt, that (as Nazianz calls it,) which proclaims to all passengers thy justice;
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and take these dumpish, melancholly, hateful cogitations into my consideration at my best leasure: But I know not how, There is something within me troubles me:
and take these dumpish, melancholy, hateful cogitations into my consideration At my best leisure: But I know not how, There is something within me Troubles me:
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neque harum quas colis arborum Te praeter invisas Cupressos Ʋlla brevem Dominum sequetur. I must leave all behind me Lands and Houses and Wife, and all;
neque harum quas colis arborum Te praeter invisas Cupressos Ʋlla brevem Dominum sequetur. I must leave all behind me Lands and Houses and Wife, and all;
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Nay there died the other day ('tis before in the 16. Chapter ) there died a noble Gentleman and a gallant House keeper, great Dives that vvas cloathed in purple and fine Linnen, and fared delicately every day:
Nay there died the other day (it's before in the 16. Chapter) there died a noble Gentleman and a gallant House keeper, great Dives that was clothed in purple and fine Linen, and fared delicately every day:
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and therefore to Me, not disclaiming that mutual bond or debt of praying one for another, but acknowledging himself unworthy to be ranked together vvith others.
and Therefore to Me, not disclaiming that mutual bound or debt of praying one for Another, but acknowledging himself unworthy to be ranked together with Others.
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This is the ju•t Judgment of God, saith a father, ut moriens obliviscatur sui qui vivens oblitus est Dei, He that thinks not upon God in his life, doth commonly forget God and himself at his death. O therefore, — NONLATINALPHABET:
This is the ju•t Judgement of God, Says a father, ut moriens obliviscatur sui qui Living Forgetful est Dei, He that thinks not upon God in his life, does commonly forget God and himself At his death. O Therefore, —:
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Thy cloaths wear, thy buildings vvear, Iron vvears, Time vvears, and dost thou stand at a stay? No, no, I have read of Asahel, 2. Sam. 2, that could run as fast as a wild Deer, yet could he not run from Death:
Thy clothes wear, thy buildings wear, Iron wears, Time wears, and dost thou stand At a stay? No, no, I have read of Ashahel, 2. Sam. 2, that could run as fast as a wild Deer, yet could he not run from Death:
I have read of one who dined with the King to day, and ere night was hanged by the Kings command, Est. 7. And what should I speak of Sesost•is Chariot? Of great Bajazet led about by Tamberlane in a Cage? Of Valerianus the somet•me Emperour of Rome, used as foot-stool for Sapor the Persian, to get to horse by? All proclaim the mut•bility of the Creature, the inconstancy of the world, the uncertainty of this life, and the unavoidableness of Death;
I have read of one who dined with the King to day, and ere night was hanged by the Kings command, Est. 7. And what should I speak of Sesost•is Chariot? Of great Bajazet led about by Tamburlaine in a Cage? Of Valerian the somet•me Emperor of Room, used as footstool for Sapor the Persian, to get to horse by? All proclaim the mut•bility of the Creature, the inconstancy of the world, the uncertainty of this life, and the Unavoidableness of Death;
'twill never depart from thee, but hangs fast by that Hang-man of thine, thy Conscience, which together with the Fiends of Hell drag thy poor Soul before the Tribunal Seat, where we must leave it;
it'll never depart from thee, but hangs fast by that Hangman of thine, thy Conscience, which together with the Fiends of Hell drag thy poor Soul before the Tribunal Seat, where we must leave it;
I vvill say no more, but vvith the Apostle, 1. Tim. 8.24. Some mens Sins are open before hand, and go before unto Judgment, and some mens sins follow after:
I will say no more, but with the Apostle, 1. Tim. 8.24. some men's Sins Are open before hand, and go before unto Judgement, and Some men's Sins follow After:
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Come hither, and tell me, whose Ox hath he taken? or vvhose Ass hath he taken? or to vvhom hath he done vvrong? or of vvhose hand hath he received any Bribe to pervert Justice? vvhen did any Tenant complain of his Land-Lords cruelty;
Come hither, and tell me, whose Ox hath he taken? or whose Ass hath he taken? or to whom hath he done wrong? or of whose hand hath he received any Bribe to pervert justice? when did any Tenant complain of his Land-Lords cruelty;
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But his Annulus was testis voluntatis suae not Minister alienae: His Seal vvas your security, and his Grants were like the Acts of Medes and Persians, they should surely stand:
But his Annulus was testis voluntatis suae not Minister Alien: His Seal was your security, and his Grants were like the Acts of Medes and Persians, they should surely stand:
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The full and the fine of every thing, and yet could he — NONLATINALPHABET, vvhich the Poet vvanted in Tantalus: He could digest his great vvealth and worldly felicities:
The full and the fine of every thing, and yet could he —, which the Poet wanted in Tantalus: He could digest his great wealth and worldly felicities:
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And for the poor I may justly say of him, what vvas said of St. Geo•ge to whom Antiquity hath consecrated this day — inops nunquam indonatus abibat Nam Pietas homini semper comes, inter egenos Effundebat opes, &c. The stones in the street will cry out,
And for the poor I may justly say of him, what was said of Saint Geo•ge to whom Antiquity hath consecrated this day — Inops Never indonatus abibat Nam Pietas Homini semper comes, inter egenos Effundebat opes, etc. The stones in the street will cry out,
he addressed him to some Friends of his, then present, and desired them to beware of Ʋsury: 'Tis a Sin, which, I presume, none here will tax him with,
he addressed him to Some Friends of his, then present, and desired them to beware of Ʋsury: It's a since, which, I presume, none Here will Tax him with,
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The Odiousness of the Sin, and the discharge of my duty makes me say more NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET, &c. If Money could buy Life, I would address my self,
The Odiousness of the since, and the discharge of my duty makes me say more, etc. If Money could buy Life, I would address my self,
if your present gain be future loss, and oft times loss of Soul too; learn to be righteous Usurers of Solomon 's Prov. 19.17. He that hath mercy upon the poor, faeneratur Domino, he lends his Money to God upon Ʋsury;
if your present gain be future loss, and oft times loss of Soul too; Learn to be righteous Usurers of Solomon is Curae 19.17. He that hath mercy upon the poor, faeneratur Domino, he lends his Money to God upon Ʋsury;
How often did he wish there might be Peace amongst his nearest friends, when he was gone? What Fatherly Love did he shew his Heir? What heavenly Counsel did he give his Servants? And now because I am to bear a part, in the last Act of his Life;
How often did he wish there might be Peace among his nearest Friends, when he was gone? What Fatherly Love did he show his Heir? What heavenly Counsel did he give his Servants? And now Because I am to bear a part, in the last Act of his Life;
I say the Sign, for Qui habuit Spiritum tuum, quomodo non accepit gratiam tuam? as St. Ambrose said of Vale•tinian the Emperour, dying with the desire of Bapti•m, but without it.
I say the Signen, for Qui Habuit Spiritum tuum, quomodo non accepit gratiam tuam? as Saint Ambrose said of Vale•tinian the Emperor, dying with the desire of Bapti•m, but without it.
Will any man tie the Sacred Deity to sic and nunc? or consine his secret will to second Causes? If Votum in adultis be the Tenent of the Schools for Baptism, and that first Sacrament may be dispensed with,
Will any man tie the Sacred Deity to sic and nunc? or consine his secret will to second Causes? If Votum in adultis be the Tenent of the Schools for Baptism, and that First Sacrament may be dispensed with,
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He could and did satisfie himself with that saying of St. Augustine, Crede & Manducasti: yet not determining but crav•ng my Resolution Nor in thi• alone;
He could and did satisfy himself with that saying of Saint Augustine, Crede & Manducasti: yet not determining but crav•ng my Resolution Nor in thi• alone;
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but pressed with the weight of sin, he betook him to that well-approved medicine of Confession; and therefore commanding all out of the Chamber, he laid open his Grief;
but pressed with the weight of since, he betook him to that well-approved medicine of Confessi; and Therefore commanding all out of the Chamber, he laid open his Grief;
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But alas this accersat Presbyteros, J•m. 5.14. is most where quite forgotten, or slighted, or condemned rather, and therefore most-while that Remission of sins in the 15 verse is not obtained.
But alas this accersat Presbyters, J•m. 5.14. is most where quite forgotten, or slighted, or condemned rather, and Therefore most-while that Remission of Sins in the 15 verse is not obtained.
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The Fathers were not all out of their wits in this point, and the Jacobites and Albanenses are of two late a strain to cross the current of the Primitive Times, and purer Antiquity.
The Father's were not all out of their wits in this point, and the Jacobites and Albanenses Are of two late a strain to cross the current of the Primitive Times, and Purer Antiquity.
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And therefore Confess, and confess NONLATINALPHABET, Man to Man, Sinner to Sinner, Penitent to Priest. Surely this is the way to save Souls from death.
And Therefore Confess, and confess, Man to Man, Sinner to Sinner, Penitent to Priest. Surely this is the Way to save Souls from death.
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A SERMON Preached at Brushford in Somerset-shire, At the FUNERAL OF Colonel Edward Deyer, 12th. of MAY, 1654. By Henry Byam, D. D. and one of His MAJESTIES Chaplains in Ordinary. ECCLES. XII. 7.
A SERMON Preached At Brushford in Somersetshire, At the FUNERAL OF Colonel Edward Deyer, 12th. of MAY, 1654. By Henry Byam, D. D. and one of His MAJESTIES Chaplains in Ordinary. ECCLES. XII. 7.
Not that there are any Righteous amongst men, for we have all sinned, and all gone astray, but thus we are given to understand, that all those who do think themselves Righteous, can have no benefit by Christ 's Righteousness.
Not that there Are any Righteous among men, for we have all sinned, and all gone astray, but thus we Are given to understand, that all those who do think themselves Righteous, can have no benefit by christ is Righteousness.
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He came not to call the righteous, those that are just in their own eyesight; but the sinner, that hath a feeling of his sins, and is sorry for them, and doth repent him:
He Come not to call the righteous, those that Are just in their own eyesight; but the sinner, that hath a feeling of his Sins, and is sorry for them, and does Repent him:
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The whole need not the Physician, but they that are sick. All those therefore that do hope for benefit by Christ, must confess their own unrighteousness,
The Whole need not the physician, but they that Are sick. All those Therefore that do hope for benefit by christ, must confess their own unrighteousness,
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but as for Men (as graft• from the same stock) we have all of us an inbred-Corruption derived from the loins of our Father Adam, and should die for that:
but as for Men (as graft• from the same stock) we have all of us an inbred-Corruption derived from the loins of our Father Adam, and should die for that:
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But Go• being Mercy as well as Justice, hath granted unto miserable Man that which he •enyed the Angels, The opportunity of returning to his first estate;
But Go• being Mercy as well as justice, hath granted unto miserable Man that which he •enyed the Angels, The opportunity of returning to his First estate;
And what is this but only our Repentance? This did Christ preach, Mark 1. This Christs fore-runner, John the B•pt•st did p•each, Mat. 3. Repent. And this Repentance is twofold, by Aversion, and Conversion; by shunning evil, and doing good. This is that which Solomon presseth us to with a MEMENTO, Remember thy Creatour;
And what is this but only our Repentance? This did christ preach, Mark 1. This Christ forerunner, John the B•pt•st did p•each, Mathew 3. repent. And this Repentance is twofold, by Aversion, and Conversion; by shunning evil, and doing good. This is that which Solomon Presseth us to with a MEMENTO, remember thy Creator;
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And will the Almighty accept of this? We that Grashopper-like have spent the Summer of our life in pleasure and wantonness, shall we find relief in the Winter of our Old-age? And will our late compelled Sacrifice be accepted of that impartial Judge, that weighs the words and works of Malefactours in Baltasher 's Ballance,
And will the Almighty accept of this? We that Grasshopper-like have spent the Summer of our life in pleasure and wantonness, shall we find relief in the Winter of our Old age? And will our late compelled Sacrifice be accepted of that impartial Judge, that weighs the words and works of Malefactors in Baltasar is Balance,
and is, as Bernard saith, Too Great to be terrified, too Wise to be deceived, too Just to be corrupted? May we serve the Flesh, the World, and the Devil, and having all our life time been most unworthy of the Earth, shall we expect an Hodie mecum, and with the repenting Thief to be by and by transported into Paradice?
and is, as Bernard Says, Too Great to be terrified, too Wise to be deceived, too Just to be corrupted? May we serve the Flesh, the World, and the devil, and having all our life time been most unworthy of the Earth, shall we expect an Hodie mecum, and with the repenting Thief to be by and by transported into Paradise?
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and after many windings and turnings in the wilderness of this wretched life, we are like the Reubenites and Gadites that will not venture over Jordan. But dust must return to the earth as it was,
and After many windings and turnings in the Wilderness of this wretched life, we Are like the Reubenites and Gadites that will not venture over Jordan. But dust must return to the earth as it was,
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Thy Body must to the Earth; O be not proud. Thy Spirit must to GOD; O be not careless. That must be dissolved. This must be judged. Both must return.
Thy Body must to the Earth; Oh be not proud. Thy Spirit must to GOD; Oh be not careless. That must be dissolved. This must be judged. Both must return.
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Here's the Ʋnde, or what thou wert, Earth. Here's thy present condition, what thou now art, Earth. Here's thy future state, what thou shalt be, Earth.
Here's the Ʋnde, or what thou Wertenberg, Earth. Here's thy present condition, what thou now art, Earth. Here's thy future state, what thou shalt be, Earth.
1. Man in his Mould, or what he was. Let us make Man, Gen. 1. God that framed and fashioned all other Creatures with a bare Fiat, let this or that be so,
1. Man in his Mould, or what he was. Let us make Man, Gen. 1. God that framed and fashioned all other Creatures with a bore Fiat, let this or that be so,
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His Body is framed of the dust of the Ground, and God breathed in his face the breath of Life, and out of both results a living Creature, made ad Imaginem & similitudinem Dei, in our Image, according to our likeness, saith the Almighty.
His Body is framed of the dust of the Ground, and God breathed in his face the breath of Life, and out of both results a living Creature, made ad Imaginem & similitudinem Dei, in our Image, according to our likeness, Says the Almighty.
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Which, whether it was meant by way of excellency, or for his Soveraignty; or because the Soul doth consist of as many parts as the God head doth of Persons; or because Anima is tota in toto, every where in the Body,
Which, whither it was meant by Way of excellency, or for his Sovereignty; or Because the Soul does consist of as many parts as the God head does of Persons; or Because Anima is tota in toto, every where in the Body,
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We ride upon the Clouds of Honour and Vain-glory, and that heathenish foolish thought o• Betterness hath made such deep impression in the heart o• Man, that forsooth our Bloud is better then the Multitudes, our beginnings more honourable, our flesh more precious;
We ride upon the Clouds of Honour and Vainglory, and that Heathenish foolish Thought o• Betterness hath made such deep impression in the heart o• Man, that forsooth our Blood is better then the Multitudes, our beginnings more honourable, our Flesh more precious;
And whereas God made many Fowls, and many Fishes, yet made he but one Adam, and one Eve, the Parents of all, that Man, in time to come, might not make a difference, where the Almighty had made none.
And whereas God made many Fowls, and many Fish, yet made he but one Adam, and one Eve, the Parents of all, that Man, in time to come, might not make a difference, where the Almighty had made none.
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But let not, O let not those Ornaments of Nature, nor those endowments of Fortune; or to speak as a Christian, those gifts and blessings of the Almighty, of Wealth, of Beauty, or ought else:
But let not, Oh let not those Ornament of Nature, nor those endowments of Fortune; or to speak as a Christian, those Gifts and blessings of the Almighty, of Wealth, of Beauty, or ought Else:
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Was not Valde bonum at our Creation? and did not Gods own mouth proclaim a DOMINAMINI, at our Inauguration? When other things were made, 'twas only said of them that they were good;
Was not Valde bonum At our Creation? and did not God's own Mouth proclaim a DOMINAMINI, At our Inauguration? When other things were made, 'twas only said of them that they were good;
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These are the words of man, forgetting himself to be a Man, who with the Fig-leaves of Honour and Authority seeks to cover his nakedness, and his infirmities;
These Are the words of man, forgetting himself to be a Man, who with the Fig leaves of Honour and authority seeks to cover his nakedness, and his infirmities;
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These are the words of Man, who will not see his weak condition, but all this while doth cherish and support his greatest Enemy, The Flesh, The Flesh, as Bernard saith, born in sin, and nuzled in sin;
These Are the words of Man, who will not see his weak condition, but all this while does cherish and support his greatest Enemy, The Flesh, The Flesh, as Bernard Says, born in since, and nuzzled in since;
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And is not there many a Noah persecuted by Idolaters? and many a Joseph made a slave by his Brethren? and many a Job tormented by Friends as well as Sickness? Should God deal with us,
And is not there many a Noah persecuted by Idolaters? and many a Joseph made a slave by his Brothers? and many a Job tormented by Friends as well as Sickness? Should God deal with us,
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Or who can once remember, without astonishment, those bitter Miseries that befel King David? The Sword (saith Nathan) shall never depart from thine House,
Or who can once Remember, without astonishment, those bitter Misery's that befell King David? The Sword (Says Nathan) shall never depart from thine House,
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and give them unto thy Neighbour, &c. Absolon was this man, this Neighbour; wret•hed Absolon, whose miserable end you know, and ••••spiring to the Kingdom.
and give them unto thy Neighbour, etc. Absalom was this man, this Neighbour; wret•hed Absalom, whose miserable end you know, and ••••spiring to the Kingdom.
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That his Son, should be Murderers, Rebels, and incestuous, and (which is worst) finish their lives without Repentance? That his Daughter should be a Whore? His Subjects Revolt? and He himself be forced to flie from place to place to save his life.
That his Son, should be Murderers, Rebels, and incestuous, and (which is worst) finish their lives without Repentance? That his Daughter should be a Whore? His Subject's Revolt? and He himself be forced to fly from place to place to save his life.
Filth from thy Nose, stench from thy Mouth, and from those other Parts some other Excrements, will force thee to confess with David, That every man living is altogether vanity:
Filth from thy Nose, stench from thy Mouth, and from those other Parts Some other Excrements, will force thee to confess with David, That every man living is altogether vanity:
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Now if Man in his Majesty be no better, what is he in his Mortality? if this be his case while he is a Man, (and as he thinks himself) a jolly Man, O what shall be thought of him when he shall cease to be a Man? when dust shall return to the Earth as it was:
Now if Man in his Majesty be no better, what is he in his Mortality? if this be his case while he is a Man, (and as he thinks himself) a jolly Man, Oh what shall be Thought of him when he shall cease to be a Man? when dust shall return to the Earth as it was:
Though with Asa we run to the Physician, 2 Chron 16. or with Saul we seek to Witches, 1 Sam 28 or with Maximus his Father, we beg for mercy at their hands, who never knew what Mercy meant.
Though with Asa we run to the physician, 2 Chronicles 16. or with Saul we seek to Witches, 1 Same 28 or with Maximus his Father, we beg for mercy At their hands, who never knew what Mercy meant.
I have read Bevenovitius, who hath left no stone unturned to maintain their Power, and when all is done, that in Job stands as a firm Maxime or Conclusion:
I have read Bevenovitius, who hath left no stone unturned to maintain their Power, and when all is done, that in Job Stands as a firm Maxim or Conclusion:
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But here is a general Decree of Death, an universal sentence is past upon all flesh. All Men are Dust; and all dust must return to the earth from whence it came.
But Here is a general decree of Death, an universal sentence is passed upon all Flesh. All Men Are Dust; and all dust must return to the earth from whence it Come.
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The Sun did once stand still at the prayer of Joshuah; and once went back in the Dial of Ahaz; and Death did once depart again for fifteen years, at the earnest Prayer of Hezechia 's:
The Sun did once stand still At the prayer of Joshua; and once went back in the Dial of Ahaz; and Death did once depart again for fifteen Years, At the earnest Prayer of Hezekiah is:
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Once these things were, to shew GOD is above Nature, and these things were but once, to shew Nature is the hand-maid of God: Once these things were, that we might acknowledge a God above; and these things were but once, that we might not forget our selves beneath.
Once these things were, to show GOD is above Nature, and these things were but once, to show Nature is the handmaid of God: Once these things were, that we might acknowledge a God above; and these things were but once, that we might not forget our selves beneath.
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The first Garments our first-Parents wore (Fig-leaves excepted) might read us a lesson of our frailty and mortality, those exuviae mortuorum, those Skins of Beasts taken from the Dead to cover those that could not live for ever.
The First Garments our first-Parents wore (Fig leaves excepted) might read us a Lesson of our frailty and mortality, those exuviae Mortuorum, those Skins of Beasts taken from the Dead to cover those that could not live for ever.
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What saith the Jewish Sadducee, or the Seleucian Heretick, is there therefore no resurrection of the Flesh? Can these Bones live? Ezekiel 37. and can dead Earth revive again? Surely those Bones did come together, and live, and stand up:
What Says the Jewish Sadducee, or the Seleucian Heretic, is there Therefore no resurrection of the Flesh? Can these Bones live? Ezekielem 37. and can dead Earth revive again? Surely those Bones did come together, and live, and stand up:
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Why not as well a Resurrection of the Flesh? Yea, why not rather a Resurrection than a Creation? — facilius est restaurare, quàm à novo & nihilo facere, Tertul. Apolog. cap. 48. Though to God it be all one, it should seem in all Humane understanding a great deal easier to recollect what is,
Why not as well a Resurrection of the Flesh? Yea, why not rather a Resurrection than a Creation? — Facilius est restaurare, quàm à novo & nihilo facere, Tertulian Apology cap. 48. Though to God it be all one, it should seem in all Humane understanding a great deal Easier to recollect what is,
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I might argue from the Justice of God, and from the Resurrection of Christ, and from the Renovation of the Phoenix, and from the Resuscitation of Lazarus, and the rest:
I might argue from the justice of God, and from the Resurrection of christ, and from the Renovation of the Phoenix, and from the Resuscitation of Lazarus, and the rest:
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and particular Judgment, according to the things it hath committed in this life, good or evil. O listen we not to those Syrens Songs, that cry Peace, Peace, all is well.
and particular Judgement, according to the things it hath committed in this life, good or evil. Oh listen we not to those Sire's Songs, that cry Peace, Peace, all is well.
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Suffer we not our selves to be lulled asleep in that pernicious Cradle of Security, as if one Sigh, one Groan, one Domine or Mercy LORD, should by and by transport us into Paradice.
Suffer we not our selves to be lulled asleep in that pernicious Cradle of Security, as if one Sighs, one Groan, one Domine or Mercy LORD, should by and by transport us into Paradise.
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Of this thou art surr, That many millions perish in their sins, who had they known what now they feel, they would have repented long agone in sackcloth and ashes.
Of this thou art surr, That many millions perish in their Sins, who had they known what now they feel, they would have repented long ago in Sackcloth and Ashes.
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and shall Man that was created Lord of all, be more ignorant then them all? shall he fore-slow the time given? and reject the Grace profered? Nay, shall he make the times,
and shall Man that was created Lord of all, be more ignorant then them all? shall he foreslow the time given? and reject the Grace proffered? Nay, shall he make the times,
and observe the seasons in every thing but what concerns his Soul? Sow in season, and reap in season, and plant in season? and shall the hour for our Repentance allowed be unseasonable?
and observe the seasons in every thing but what concerns his Soul? Sow in season, and reap in season, and plant in season? and shall the hour for our Repentance allowed be unseasonable?
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At the destruction of Sodom and Gomorrah, Lot only and his Family escape the fire. At the overthrow of Jericho, Rahab only and her Family escape the Sword.
At the destruction of Sodom and Gomorrah, Lot only and his Family escape the fire. At the overthrow of Jericho, Rahab only and her Family escape the Sword.
p-acp dt n1 pp-f np1 cc np1, n1 av-j cc po31 n1 vvi dt n1. p-acp dt n1 pp-f np1, np1 av-j cc po31 n1 vvi dt n1.
but what assuredly shall befal others, when those that will not now, and cannot then repent must look for nought but woe and misery; a rejection, a separation, an Ite maledicti away for ever.
but what assuredly shall befall Others, when those that will not now, and cannot then Repent must look for nought but woe and misery; a rejection, a separation, an Item Maledicti away for ever.
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Leave we the Impenitent in his sins, and leave we the impenitent to his sorrows; for Tophet is prepared of old, a place is made ready for them who will not make themselves ready for God.
Leave we the Impenitent in his Sins, and leave we the impenitent to his sorrows; for Tophet is prepared of old, a place is made ready for them who will not make themselves ready for God.
And let us trace another while the steps of him, who, as Chrysostome said, hath made that voluntary, which he knew necessary, who could welcome Death without fear, and bid adieu to life without sorrow: Yet by David 's judgment he had not attained the half of Mans life,
And let us trace Another while the steps of him, who, as Chrysostom said, hath made that voluntary, which he knew necessary, who could welcome Death without Fear, and bid adieu to life without sorrow: Yet by David is judgement he had not attained the half of men life,
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he arose not up at the voice of the bird, the daughters of Musick were not brought low, the Almond-tree had not yet budded, &c. And lo, Earth is returned to the earth as it was,
he arose not up At the voice of the bird, the daughters of Music were not brought low, the Almond tree had not yet budded, etc. And lo, Earth is returned to the earth as it was,
pns31 vvd xx a-acp p-acp dt n1 pp-f dt n1, dt n2 pp-f n1 vbdr xx vvn av-j, dt n1 vhd xx av vvn, av cc uh, n1 vbz vvn p-acp dt n1 c-acp pn31 vbds,
Well then, what if he were prevented by Death? What if his daies were not so many? or life so long? had he not the better gale of wind to bring him to his harbour? Yes, yes, and was old enough.
Well then, what if he were prevented by Death? What if his days were not so many? or life so long? had he not the better gale of wind to bring him to his harbour? Yes, yes, and was old enough.
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and the most flourishing time of his life be thus taken away, why do we live as if we had made a Truce with Death? or as if this World should last for ever.
and the most flourishing time of his life be thus taken away, why do we live as if we had made a Truce with Death? or as if this World should last for ever.
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but every man may run and read the Characters of DECLINING writ in our Fore-heads; and every Limb can tell, there's something works within it to our end;
but every man may run and read the Characters of DECLINING writ in our Foreheads; and every Limb can tell, there's something works within it to our end;
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I see that blessedness is reserved till another World. BEATI MORTƲI QƲI IN DOMINO, Blessed are the dead which die in the Lord, &c. So let us die, O Lord;
I see that blessedness is reserved till Another World. BEATI MORTƲI QƲI IN DOMINO, Blessed Are the dead which die in the Lord, etc. So let us die, Oh Lord;
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Habete in vobis-ipsis Salem, & Pacem habete inter vos mutuò. POST angustias persecutionum, amissam libertatem, vulneratam existimationem, post improperia & suggillationes.
Habete in vobisipsis Salem, & Pacem Habete inter vos mutuò. POST angustias persecutionum, amissam libertatem, vulneratam existimationem, post improperia & suggillationes.
sequitur Textus, Habete Salem. Ita formati sumus à natura, ut fastidium pariat omnis Difficultas. Jacturas & dispendia aliorum tanquam ex Arce intueri cupimus ipsi Lucriones & incolumes.
sequitur Textus, Habete Salem. Ita formati sumus à Nature, ut fastidium pariat omnis Difficulty. Jacturas & dispendia Aliorum tanquam ex Arce intueri cupimus ipsi Lucriones & incolumes.
Et tamen qui non accipit crucem suam, & sequitur Christum, non est Christo dignus; & qui praesenti vitae consulit, perdet futuram? Durus sermo, levidense ferculum pro collapso stomacho,
Et tamen qui non accipit crucem suam, & sequitur Christ, non est Christ Dignus; & qui praesenti vitae consulit, Perdet futuram? Durus sermon, levidense ferculum Pro collapso stomacho,
Et siqua spes est perveniendi ad Coelum in Curru, igneus erit ille Currus, quomodo Eliae, 2 Reg. 2. Sanctis Paulo & Barnaba attestantibus, per multas tribulationes oportet nos intrare in Regnum Dei.
Et Siqua spes est perveniendi ad Coelum in Curru, Igneous erit Isle chariots, quomodo Elias, 2 Reg. 2. Sanctis Paul & Barnabas attestantibus, per multas tribulationes oportet nos intrare in Kingdom Dei.
Verissime tam acetosa, qualis haec, Doctrina dubias animas & instabiles anhelare faciet, si non referre pedem, cum illis in sexto Sancti Johannis vers. 66.
Verissime tam acetosa, qualis haec, Doctrina dubias animas & instabiles anhelare faciet, si non refer pedem, cum illis in sexto Sancti joannis vers. 66.
At ego aliam vobis Salituram commendaturns sum, eamque igneam. Ignem veni mittere in terram, S. Luc. 12. Sanam scilicet doctrinam, & sinceram verbi promulgationem.
At ego aliam vobis Salituram commendaturns sum, eamque igneam. Ignem veni mittere in terram, S. Luke 12. Sanam scilicet Doctrinam, & sinceram verbi promulgationem.
Utrumque in Textu, Salem, Pacem. 1. Salem, NONLATINALPHABET. 2. Pacem, NONLATINALPHABET. Salem ad exsiccandum foeces peccati. Et tamen Pacem ut omnia fiant in spiritu lenitatis. Primum, excitat remissos & jacentes. Secundum instruit, dirigit excitatos.
Utrumque in Textu, Salem, Pacem. 1. Salem,. 2. Pacem,. Salem ad exsiccandum fences peccati. Et tamen Pacem ut omnia fiant in spiritu lenitatis. Primum, excitat remissos & jacentes. Secundum Instruct, dirigit excitatos.
Imo illud Habete non sufficit, nec Habete pro aliis. Quamvis Candelae instar conficiatis vos & conteratis, nihil non agentes pro conditura Hominum & salute:
Imo illud Habete non sufficit, nec Habete Pro Others. Quamvis Candelae instar conficiatis vos & conteratis, nihil non agents Pro conditura Hominum & salute:
nec satis sit cum Scopulo vel Indice aliis monstrasse viam, sed sitis praevii, sed ductores. Exemplaria estote fidelium in sermone, in conversatione, in cha•itate, in spiritu, in fide, in puritate.
nec satis sit cum Scopulo vel Indice Others monstrasse viam, sed sitis praevii, sed Ductores. Exemplaria estote Fidelium in sermon, in Conversation, in cha•itate, in spiritu, in fide, in puritate.
Habete pacem: imo illud Habete de vi verbi diminuit NONLATINALPHABET, id quod Beza alicubi convertit in pace agite. Nostrates etiam In pace degite. Denique ut oportet pacem habere, & NONLATINALPHABET agere.
Habete pacem: imo illud Habete de vi verbi diminuit, id quod Beza Alicubi Convertit in pace Agitate. Nostrates etiam In pace degite. Denique ut oportet pacem habere, & agere.
Ita & Habere inter nos mutuo: sive prolatare quis velit ad Domesticos fidei, sive restringere ad Legatos illos quorum speciosi pedes eó quod evangelizent pacem.
Ita & Habere inter nos mutuo: sive prolatare quis velit ad Domesticos fidei, sive restringere ad Legatos Illos quorum speciosi pedes eó quod evangelizent pacem.
Habemus hic facultates & NONLATINALPHABET pastorum: Habemus etiam utilitatem & profectum Auditorum. Quales in Nobis-ipsis. Quale erga alios, ut & nos-ipsos servemus, & eos qui nos audiunt. — Haec meta: hic terminus esto.
Habemus hic facultates & Pastorum: Habemus etiam utilitatem & profectum Auditorum. Quales in Nobis-ipsis. Quale Erga Alioth, ut & nos-ipsos servemus, & eos qui nos Audiunt. — Haec meta: hic terminus esto.
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In 2. Levit. Tres Regulas statuat Deus Sacerdotibus Sacrificaturis observandas. Primo, non assumerent Fermentum, cujus ea est natura ut inficiat & subacidam reddat totam Massam.
In 2. Levit. Tres Regulas statuat Deus Sacerdotibus Sacrificaturis observandas. Primo, non assumerent Fermentum, cujus ea est Nature ut inficiat & subacidam reddat Whole Massam.
Ergo Christus S. Mar. 8. videte (inquit) & cavete a Fermento Phariseorum, quorum eo usque gloriosa sese extulerat arrogantia, ut omnibus aliis detraherent, suarum laudum praecones acerrimi.
Ergo Christus S. Mar. 8. Videte (inquit) & Beware a Fermento Phariseorum, quorum eo usque gloriosa seize extulerat Arrogance, ut omnibus Others detraherent, suarum Laudum Praecones acerrimi.
Debinc quamvis ea sit natura Mellis ut computrescere corpora haud facile sinat, & multi eo solum nomine (teste Coelio ) evaserint Polychronii quod Mellis cibo assidué uterentur.
Debinc Quamvis ea sit Nature Mellis ut computrescere corpora haud facile sinat, & multi eo solum nomine (teste Coelio) evaserint Polychronii quod Mellis Cibo assidué uterentur.
Cedat tamen necessum est antiquo illo Amicitiae symbolo, cedat divino Sali, cujus unius ope putrescentia corpora per secula aliquot quasi sarta tecta perduraverint.
Cedat tamen necessum est antique illo Friendship symbolo, Cedat divino Sali, cujus unius open putrescentia corpora per secula aliquot quasi sarta Tecta perduraverint.
Desinat per Christum consuere pulvillos sub axillis populi, loqui placentia, promittere Pacem. Non fermentum, non Mel, in Mosaicis Sacrificiis assumere licuit, sed Salem Quicquid obtuleris Sacrificii Sale condies. In omni oblatione offeres Sal.
Desinat per Christ consuere pulvillos sub axillis People, loqui Placentia, promittere Pacem. Non fermentum, non Mel, in Mosaicis Sacrifices Assumere Lucuit, said Salem Quicquid obtuleris Sacrifices Sale condies. In omni oblation offeres Sal.
Vos optimè nostis quantilla sit differentia illa veteris novique Testamenti: & quod Zeno ille dixit de Artibus, vetus compressis dig tis pugnoque simile: Novum palmae vel manui dilatatae. Vetus est novum involutum, complicatum.
Vos optimè Nostis quantilla sit differentia illa veteris novique Testamenti: & quod Zeno Isle dixit de Artibus, Vetus compressis dig this pugnoque simile: Novum palmae vel manui dilatatae. Vetus est novum involutum, complicatum.
In Ceremoniis illis planè videbimus esse aliquid infra corticem, nec ità institutae erant, ut in tempore penitus interirent, (cum nec umbrae adventu solis evanescant) sed significativae erant sed praenunciae.
In Ceremoniis illis planè videbimus esse Aliquid infra corticem, nec ità institutae Erant, ut in tempore penitus interirent, (cum nec umbrae adventu solis evanescant) sed significativae Erant sed praenunciae.
Theodoretus ait, ideo precepisse Deum Sacerdotibus Sacrificia Sale conspergenda, ut inde discerent dijudicandi Artem: Hoc est Discretionem & Prudentiam suum cuique tribuendi:
Theodoretus ait, ideo precepisse God Sacerdotibus Sacrifice Sale conspergenda, ut inde discerent dijudicandi Artem: Hoc est Discretionem & Prudentiam suum cuique tribuendi:
Et hoc (inquit) Sale carebat Sacrificium Cain, non excerpsit, non selegit quae oblaturus erat, non quomodo frater suus, qui de pr•mogeni•is & de Adipe obtulit, scilicet De optimis optima, ut Chrysostomus: sed qualiacunque qui•quid prius occurreret, & ille facilius comparceret.
Et hoc (inquit) Sale carebat Sacrificium Cain, non excerpsit, non selegit Quae oblaturus erat, non quomodo frater suus, qui de pr•mogeni•is & de Adipe obtulit, scilicet De optimis optima, ut Chrysostom: said qualiacunque qui•quid prius occurreret, & Isle Facilius comparceret.
Quamvis Hilarius: Sal, inquit, ut arbitror Terrae nullum est, Quomodo ergo Christus Apostolos suos Sal Terrae nuncupavit? Sed pace tanti viri, Plinio, Chromatio, experientiae credendum est.
Quamvis Hilary: Sal, inquit, ut arbitror Terrae nullum est, Quomodo ergo Christus Apostles suos Sal Terrae nuncupavit? Said pace tanti viri, Pliny, Chromatio, experientiae credendum est.
Habemus, id quod Antiquitas noluit, expuit, condemnavit, Habemus nonnullos ad Sacros Ordines, sine Titulo, sine merito promotos, Adolescentes, inflatos, barbaros. Sed nihil est audacius ignorantia.
Habemus, id quod Antiquitas noluit, expuit, condemnavit, Habemus Some ad Sacros Ordines, sine Titulo, sine merito promotos, Adolescentes, inflatos, barbaros. Said nihil est audacius ignorantia.
Isti venenum Cleri lues Ecclesiae, vel si placet, Homines praetenerae Conscientiae (quamvis hoc vulgari nomine contentus vix sim) Isti inquam, ferre non debent, perpeti non possunt Pallium Sacrum Episcopi, superpellicium Presbyteri, Annulum, pileum,
Isti venenum Cleri lues Ecclesiae, vel si placet, Homines praetenerae Conscientiae (Quamvis hoc vulgari nomine Contentus vix sim) Isti inquam, Far non debent, perpeti non possunt Pallium Sacrum Bishops, superpellicium Presbyteries, Annulum, pileum,
& multa alia Antiquitatis symbola, sint licet prorsus innocua, nonnunquam significativa, saepissimè splendida signa, addo & necessaria Graduum, Ordinum, & Hierarchiae in Ecclesia Christi.
& Multa Alias Antiquitatis Symbols, sint licet prorsus innocua, nonnunquam significativa, saepissimè splendida Signs, Addo & necessaria Graduum, Ordinum, & Hierarchy in Ecclesia Christ.
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Hoc illud est quod ut plurimum membra divulsit, disjunxit fratres, urbes turbavit, furiavit populos, Nationes armavit, Reges, Sacerdotes, Parentes excitavit, &c. Hic apud se sunt. Hic dominantur.
Hoc illud est quod ut plurimum membra divulsit, disjunxit Brothers, Cities turbavit, furiavit populos, Nations armavit, Reges, Sacerdotes, Parents Excitavit, etc. Hic apud se sunt. Hic dominantur.
O Latera! nil videmus nisi Salem. Imo quod Rex ille Ezrae. 7. Argentum, triticum, vinum, omnia in numero, pondere & mensura: sed Salem sine mensura dedit.
Oh Latera! nil Videmus nisi Salem. Imo quod Rex Isle Ezra. 7. Argentum, triticum, vinum, omnia in numero, ponder & Mensura: sed Salem sine Mensura dedit.
Ad vos me converto. — Quibus arte benigna: Et meliore luco finxit praecordia Titan. Qui & Salem habetis, & insulsos plebis mores Sale vestro condire soletis.
Ad vos me converto. — Quibus arte benigna: Et meliore luco finxit praecordia Titan. Qui & Salem Habetis, & insulsos plebis mores Sale Vestro condire soletis.
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Simile illud est quod Ephesinae Ecclesiae Presbyteris edixit discessurus. Attendite vobis-ipsis & toto gregi in quo vos Spiritus Sanctus constituit Episcopos. Vobis-ipsis & toto Gregi.
Simile illud est quod Ephesians Ecclesiae Presbyters edixit discessurus. Attendite vobisipsis & toto gregi in quo vos Spiritus Sanctus Constituted Episcopos. Vobisipsis & toto Gregi.
Ego solum dicam quod S. Ambrosius & suis verbis dicam. Non mihimet praerogativam Scientiae, si haec meis consacerdotibus Charitatis intuitu praerogem, vendicabo:
Ego solum dicam quod S. Ambrosius & suis verbis dicam. Non mihimet praerogativam Scientiae, si haec meis consacerdotibus Charitatis intuitu praerogem, vendicabo:
aut vitae perfectae me esse profiteor, cum de vita perfecta alios moneo. Sed potius cum haec ad illos loqui audeo, simul cum illis quae, loquor, audiam.
Or vitae perfectae me esse profiteor, cum de vita perfecta Alioth moneo. Said potius cum haec ad Illos loqui audeo, simul cum illis Quae, Loquor, audiam.
Et paulo post, Quod sumus professione, Actione demonstremus: ut nomen congruat Actioni, Actio respondeat Nomini, ne sit Nomen inane & Crimen immane: Honor sublimis, vita deformis: Deifica professio, illicita Actio: Religiosus Amictus, irreligiosus provectus:
Et Paul post, Quod sumus profession, Action demonstremus: ut Nome congruat Actioni, Actio respondeat Nomini, ne fit Nome inane & Crimen immane: Honour sublimis, vita deformis: Deifica professio, illicita Actio: Religious Amictus, irreligiosus provectus:
Imo ipse Orator ex naturae promptuario non dubitavit dicere, Nihil minus ferendum esse quam rationem vitae ab alio reposcere eum qui non possit suae reddere.
Imo ipse Orator ex naturae promptuario non dubitavit dicere, Nihil minus ferendum esse quam rationem vitae ab Alio reposcere Eum qui non possit suae reddere.
Sinite Monitorem. Qui monet ut facias quod jam facis, ille monendo Laudat — Ita praeconem habetis Laudis vestrae, non calumniatorem seu incusatorem socordiae.
Finite Monitorem. Qui monet ut facias quod jam facis, Isle monendo Laudat — Ita praeconem Habetis Laudis Vestrae, non calumniatorem seu incusatorem socordiae.
Et siquid Gratiae fideive habeant (quod non potest non esse perexiguum) tantillum id facilitati & Clementiae aliorum, non Conscientiae propriae aut rebus benè gestis ascribendum est. Flagitiosè vivunt & securè;
Et Seced Gratiae fideive habeant (quod non potest non esse perexiguum) Tantillum id facilitati & Clementiae Aliorum, non Conscientiae propriae Or rebus benè gestis ascribendum est. Flagitiosè Vivunt & securè;
Cauterio resectam habent Conscientiam, cui preciosissima malagmata mederi nequeunt. Formam hic quandam videmus Pacis sed fucosae, brevis & perluctuosae.
Cauterio resectam habent Conscientiam, cui preciosissima malagmata mederi nequeunt. Formam hic quandam Videmus Pacis sed fucosae, brevis & perluctuosae.
Alioquin scilicet è Mundo exeundum esset (ut Apostolus ad Corinthios) Itaque non sine foro, non sine macello — caeterisque commerciis cohabitamus in hoc seculo.
Alioquin scilicet è Mundo exeundum esset (ut Apostles ad Corinthians) Itaque non sine foro, non sine macello — caeterisque commerciis cohabitamus in hoc seculo.
Omnia suscipienda, peragenda Amore compassionis non Approbationis. Quantum ad sustentationem naturae non ad fomentum Culpae, ut Aquinas. Si fieri potest (inquit Apostolus) quantum in vobis est cum omnibus hominibus in Pace degite:
Omnia suscipienda, peragenda Amore compassionis non Approbationis. Quantum ad sustentationem naturae non ad Fomentum Culpae, ut Aquinas. Si fieri potest (inquit Apostles) quantum in vobis est cum omnibus hominibus in Pace degite:
Nihil hic mihi de exterraneis calamitatibus dicendum est, & quomodo Equus ille rufus jamdiu exiit ferociens citatis greffibus, cujus Moderator districto Gladio Pacem è terris sustulit.
Nihil hic mihi de exterraneis calamitatibus Dicendum est, & quomodo Equus Isle rufus jamdiu Exiit ferociens citatis greffibus, cujus Moderator districto Gladio Pacem è terris sustulit.
Sed hoc nomine, ut multis aliis, maximas tibi Omnes gratias agmus, Amplissime Praesul, majores etiam habemus, quod tantam — Inurbanitatem suggillare, contundere, oblidere non dubitasti.
Said hoc nomine, ut multis Others, maximas tibi Omnes gratias agmus, Amplissime Præsul, Majores etiam habemus, quod Tantam — Inurbanitatem suggillare, contundere, oblidere non dubitasti.
Filii nostri sicut plantae generosae, filiae sicut anguli politi in structura Templi, Promptuaria plena, oves feracissimae, Boves praepingues, nulla irruptio, nulla eruptio, denique nulla querela in plateis nostris. Beatus populus cui ita est.
Sons Our sicut plantae generosae, Filial sicut Anguli politic in structura Templi, Promptuaria plena, Owes feracissimae, Boves praepingues, nulla irruptio, nulla eruptio, denique nulla querela in plateis nostris. Beatus populus cui ita est.
Sed quae pax illa erit? vel quomodo pax, cùm, ut Jehu, Scortationes Iezabel & veneficia ejus abundent plurimum? Cum Praepotentes & Subdoli, Opulenti & Vu pini, Venator Nimrod & veterator Achitophel fratres suos inescare, praedari & obruere allaborent? Ita Inimici hominis domestici ejus.
Said Quae pax illa erit? vel quomodo pax, cùm, ut Jehu, Scortationes Jezebel & Veneficia His abundent plurimum? Cum Praepotentes & Subdoli, Opulenti & Vu pini, Venator Nimrod & veterator Ahithophel Brothers suos inescare, praedari & obruere allaborent? Ita Inimici hominis Domestici His.
j-vvn fw-la fw-la fw-la fw-la? fw-la fw-la fw-la, fw-la, fw-la np1, np1 np1 cc fw-la fw-la fw-la fw-la? fw-la fw-la cc np1, fw-la cc fw-fr fw-la, np1 np1 cc n1 np1 fw-la fw-la fw-la, fw-la cc fw-la fw-la? fw-la np1 fw-la fw-la fw-la.
Atque eo insaniae processit pars hominum maxima ut sese emancipare non vereatur Generationi cujus Dentes sunt Gladii, & cultri Molares ejus; seu Sanguisugae cujus duae filiae nil nisi Affer, Affer, clamitare didicerunt.
Atque eo Insanity processit pars hominum maxima ut seize emancipare non vereatur Generationi cujus Dentes sunt Gladii, & cultri Molars His; seu Sanguisugae cujus duae Filial nil nisi Affer, Affer, clamitare didicerunt.
Foenerator potius quod reliquum est praedicrum deglutiet, quàm quis Alicui in Aliqua re cedat, quàm ulciscendi libidinem remittat, quàm fraternè agat & candidè: Sed morosè, injuriosè, crudeliter omnia.
Forerunner potius quod Reliquum est praedicrum deglutiet, quàm quis Alicui in Any re Cedat, quàm ulciscendi libidinem remittat, quàm fraternè agat & candidè: Said morosè, injuriosè, crudeliter omnia.
Ita non potestis dicere Pax huic domui, aut Pax Dicta erit, non Data ut S. Hilarius. Quoniam ad vos revertetur, quibus dictum est, Habete Pacem inter vos mutuo.
Ita non potestis dicere Pax huic domui, Or Pax Dicta erit, non Data ut S. Hilary. Quoniam ad vos revertetur, quibus dictum est, Habete Pacem inter vos mutuo.
Ita, Nobis quicquid potuit vis, & injuria, & sceleratorum hominum furor detrahere, cripuit, abstulit, dissipavit. — Fuit haec sapientia quondam Publica privatis secernere, sacra profanis.
Ita, Nobis quicquid Potuit vis, & injuria, & sceleratorum hominum Furor Detract, cripuit, abstulit, dissipavit. — Fuit haec sapientia quondam Public privatis secernere, sacra profanis.
Nemo mihi posthaec de Appio Claudio, Fulvio Censore, Pyrrho Rege, aut Q. Cepionis exercitu ad Oppidum Tholosanum renunciet, quorum nesatia facinora instans & memorabilis ultio subsecuta est.
Nemo mihi posthaec de Appio Claudio, Fulvio Censor, Pyrrho Rege, Or Q. Cepionis exercitu ad Oppidum Tholosanum renunciet, quorum nesatia facinora instans & memorabilis ultio subsecuta est.
Multis nostri Sacrilegiis Occalescunt. Vindictae dilatio audaciores reddidit, adeo ut omnes mortales compilationis & Impietatis jam non Vestigia, sed ipsa Cubilia videre possint.
Multis Our Sacrilegiis Occalescunt. Vindictae dilatio audaciores reddidit, adeo ut omnes mortales compilationis & Impietatis jam non Vestigia, sed ipsa Cubilia To see possint.
Quid dicam de Resectione vestium ad nates, & Ammonitica barbarie? Quid de Invidentia illa & Odio plusquam Vatiniano, quo tanquam tempestate abrepti quidem Homines, insaniunt, insurgunt, insectantur Justissimas Reverendorum Praesulum Jurisdictiones & Censuras? Amplitudines Basilicarum & proventus? Geminatam Graduum mercedem, Gemina Parochorum Sacerdotia? Adhaec, post multa vulnera C. Fimbria Scaevulae Diem dicit quod non totum Telum corpore recepisset.
Quid dicam de Resectione Vestium ad nates, & Ammonitica barbarie? Quid de Envy illa & Odio plusquam Vatiniano, quo tanquam tempestate abrepti quidem Homines, insaniunt, insurgunt, insectantur Justissimas Reverendorum Praesulum Jurisdictiones & Censuras? Amplitudines Basilicarum & proventus? Geminatam Graduum mercedem, Gemina Parochorum Priesthood? Adhaec, post Multa vulnera C. Fimbria Scaevulae Diem dicit quod non totum Telum corpore recepisset.
Tantillum id praesidii quod nobis ad commodè vivendum superest, & quod multis (proh dolor!) locis consistit in tenuioribus Salariorum Reliquiis, hoc est raris post copiosam messem Spicilegiis:
Tantillum id praesidii quod nobis ad commodè vivendum superest, & quod multis (proh dolour!) locis consistit in tenuioribus Salariorum Reliquiis, hoc est raris post copiosam messem Spicilegiis:
Hoc solùm dicam, non est ulla sub Coelis Natio, non est Populus aliquis, quem magnus ille Mundi Oculus suo perlustret ambitu, non est Ethnicus, non est Mahumetanus qui suos non revereatur Sacerdotes, qui eosdem in magno non habeat honore & admiretur.
Hoc solùm dicam, non est ulla sub Coelis Nation, non est Populus aliquis, Whom magnus Isle Mundi Oculus Sue perlustret ambitu, non est Ethnicus, non est Mahumetanus qui suos non revereatur Sacerdotes, qui eosdem in magno non habeat honore & admiretur.
Cum illos ipsos pro quibus nos quotidie oramus, quibus Pharmacum illud Animae & Corporis Sacrosanctam Eucharistiam porrigimus, quorum Saluti pro viribus consulentes, ad multam saepe noctem evigilamus, quos volumus & cupimus, aeque ac nosmetipsos incolumes & Regni Coelestis cohaeredes;
Cum Illos ipsos Pro quibus nos quotidie oramus, quibus Pharmacum illud Spirits & Corporis Sacrosanctam Eucharistiam porrigimus, quorum Saluti Pro viribus consulentes, ad Much saepe noctem evigilamus, quos volumus & cupimus, aeque ac nosmetipsos incolumes & Regni Coelestis cohaeredes;
Veniamus igitur ad Tribum (ut dicitis) nostram; Hoc est ad clerum, & Legatos illos quorum speciosi pedes, eo quod evangelizent Pacem. Pacem in Christo, Pacem Conscientiae & Remissionis.
Veniamus igitur ad Tribum (ut dicitis) nostram; Hoc est ad clerum, & Legatos Illos quorum speciosi pedes, eo quod evangelizent Pacem. Pacem in Christ, Pacem Conscientiae & Remissionis.
Et videamus, num Legati ipsi habeant hanc nostram Pacem, Pacem Concordiae & Conversationis. Num ita in Pace Christo serviant, ut grati sint Deo & probati hominibus, num quae ad Pacem faciunt sectentur, & mutuam aedificationem. Habete Pacem inter vos mutuo.
Et videamus, num Legati ipsi habeant hanc nostram Pacem, Pacem Concordiae & Conversationis. Num ita in Pace Christ serviant, ut Grati sint God & probati hominibus, num Quae ad Pacem faciunt sectentur, & mutuam aedificationem. Habete Pacem inter vos mutuo.
Quae Deus conjunxit, Homo non separet. Habete Salem, Habete Pacem pari passu ambulent. Sal symbolum est Amicitiae (ut Coelus ) unum ex multis coalitum Aquis.
Quae Deus conjunxit, Homo non separet. Habete Salem, Habete Pacem Pair passu ambulent. Sal Symbol est Friendship (ut Coelus) Unum ex multis coalitum Aquis.
Sed dic age quid fiet cum Vulpibus illis quae faces in caudis portant? Capitibus licet disjunctae sint & discriminatae Sententiis, concinere tamen & quasi conspirare in Ecclesiae tranquillitatem videntur.
said Die age quid fiet cum Vulpibus illis Quae faces in caudis portant? Capitibus licet disjunctae sint & discriminatae Sententiis, concinere tamen & quasi conspirare in Ecclesiae tranquillitatem videntur.
Qui Primus in acie Exercitus & procinctu stat, cum juratissimus sit Hostis, & aperto Marte praeliari consueverit, minus habet periculi, minus facessere nobis negotii potest.
Qui Primus in acie Exercitus & procinctu stat, cum juratissimus sit Hostis, & Aperto Mars praeliari consueverit, minus habet periculi, minus facessere nobis negotii potest.
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Cum Veros adulteret Patres, aut supponat Spurios. Cum solvat seu liberet Subditos Legibus, Juramentis, atque aliis quibuscunque Religionis aut communis vitae Vinculis, facile deprehenditur Cujas sit, ipsa vox prodit,
Cum Veros adulteret Patres, Or supponat Spurious. Cum solvat seu liberet Subject Legibus, Juramentis, atque Others quibuscunque Religion Or Communis vitae Vinculis, facile deprehenditur Cujas fit, ipsa vox prodit,
Glorietur de Vetustate, jactitet de Apostolicis suis Traditionibus, & sub specie tam acceptabili imponat filiis suis quos Vino fornicationis inebriavit.
Glorietur de Vetustate, jactitet de Apostolic suis Traditionibus, & sub specie tam acceptabili imponat filiis suis quos Vino fornicationis inebriavit.
Sed instat infestissimus ille Pacis nostrae perturbator, & quas eluere non potest sordes, occulerce elaborat, id agendo ipse bonus ut videatur, cum alios mordacitate sua & contumeliis inquinaverit.
said Instant infestissimus Isle Pacis Nostrae perturbator, & quas eluere non potest sordes, occulerce elaborate, id Agendo ipse bonus ut Videatur, cum Alioth mordacitate sua & contumeliis inquinaverit.
Hinc illa Heshusii, Lindani, Praterii, Bosquieri & Aliorum; Lutherum incubo Daemone esse progenitum: Saepius fuisse colloquutum cum Diabolo, ab coque edoctum.
Hinc illa Heshusii, Lindani, Praterii, Bosquieri & Aliorum; Luther incubo Daemon esse progenitum: Saepius Fuisse colloquutum cum Diabolo, ab coque Instruction.
Calvinum Homicidam, virgis insuper caesum, & Stigmaticum gessisse in humeris inustum Galliae Lilium. Bucerum non agnovisse Iesum pro Messia, sed alium cum Judaeis esse expectandum.
Calvinum Homicidam, virgis insuper caesum, & Stigmaticum gessisse in humeris inustum Galliae Lilium. Bucerum non agnovisse Jesus Pro Messiah, sed Alium cum Judaeis esse expectandum.
Atque ita inter Nos & illos NONLATINALPHABET est, & NONLATINALPHABET, nec possumus illis Dextras dare Societatis. Nulla hic Pacis conditio esse potest.
Atque ita inter Nos & Illos est, &, nec possumus illis Dextras Dare Societatis. Nulla hic Pacis Condition esse potest.
Sed geminae erant (ut diximus) Voragines scopulique Ecclesiae. Par illud Simile, Par dissimile. Nihil unquam fuit tam nobis contrarium, tam dispar sibi. De Pontificiis diximus.
said Geminae Erant (ut Diximus) Voragines scopulique Ecclesiae. Par illud Simile, Par dissimile. Nihil unquam fuit tam nobis Contrary, tam dispar sibi. De Pontificis Diximus.
Et tamen Potestatem Regiam, Hierarchiam Ecclesiae, Ordinationes Episcoporum, impositionem manuum, & hiis similia nemo sapiens in numero Indifferentium recensebit.
Et tamen Potestatem Regiam, Hierarchy Ecclesiae, Ordinationes Bishops, impositionem manuum, & Isis Similar nemo sapiens in numero Indifferentium recensebit.
Quorsum enim illae Academiarum obtrectationes? Patrum fastidia? Homiliarum contemptus & despicatio? Non Nemo est qui Accurata Antiquitatis scripta pluris non aestimat quàm Penicillos. Qui Disciplinam Ecclesiasticam humani Cerebelli inventum autumat.
Quorsum enim Those Academiarum obtrectationes? Patrum fastidia? Homiliarum Contemptus & despicatio? Non Nemo est qui Accurata Antiquitatis Scripta Pluris non aestimat quàm Penicillos. Qui Disciplinam Ecclesiasticam Humani Cerebelli Inventum autumat.
Pius erexit Baptisteria. Adrianus instituit Superpellicium. Higinus voluit Baptismi Sacris interesse Susceptores. Honorius imperavit Genuflectionem tanquam decentissimum Statum omnibus ad Sacram Mensam accedentibus. Demus omnia.
Pius erexit Baptisteries. Adrianus Instituit Superpellicium. Higinus voluit Baptism Sacris Interest Susceptores. Honorius imperavit Genuflectionem tanquam decentissimum Statum omnibus ad Sacrament Mensam accedentibus. Demos omnia.
Quare librum ejus flammis, Autorem ipsum Oblivioni devoveo, qui maluit Mahumetanae Synagogae quae procul, quam Romanae Ecclesiae quae prope est in negotio Rituum & Ceremoniarum adhaerescere.
Quare Librum His flammis, Autorem ipsum Oblivioni devoveo, qui maluit Mahumetanae Synagogae Quae procul, quam Romanae Ecclesiae Quae Prope est in negotio Rituum & Ceremoniarum adhaerescere.
vel si mavultis, precamini illi mentem sanam in corpore sano, qui Amplissimum Praesulem (cujus virtus in causa Religionis nunquam contremuit) palam lacessere non erubuit.
vel si mavultis, precamini illi mentem sanam in corpore Sano, qui Amplissimum Praesulem (cujus virtus in causa Religion Never contremuit) Palam lacessere non Erubuit.
Atque Ego non dubito esse plurimos in medio Romae, quorum Genua non curvaverunt se Baali. Eorum autem qui ceu impetu quodam & torrente opinionum abripiuntur, non idem de omnibus Statuendum est.
Atque Ego non dubito esse Plurimos in medio Rome, quorum Genua non curvaverunt se Baal. Their autem qui ceu impetu Quodam & torrent Opinionum abripiuntur, non idem de omnibus Statuendum est.
Romana Ecclesia suos habet naevos, errores, scelera. Laborat, & acuto morbo laborat. Sed Excessit medicina modum. Fere dixeram, nec sine comprobata Authoritate, Excessit medicina Malum.
Roman Ecclesia suos habet naevos, Errors, scelera. Laborat, & acuto morbo Laborat. Said Excessit medicina modum. Fere dixeram, nec sine comprobata Authoritate, Excessit medicina Malum.
Atque hîc (proh dolor) nescio quis torrem aggescit, & ex specu ac Barathro Discordiae, Spiritum Contentionis excitavit, quem haud scio an quis facile sedare & sopire queat.
Atque hîc (proh dolour) nescio quis torrem aggescit, & ex specu ac Barathro Discordiae, Spiritum Contentionis Excitavit, Whom haud scio an quis facile sedare & sopire queat.
Hic monstrat, remonstrat Alter, & fortassis acrius utrinque quàm par est, decertatur. Cum magna certè Animorum vi, nec sine stomacho ab hominibus alioqu•n prudentissimis res agitur.
Hic Monstrat, remonstrat Alter, & Fortassis Acrid utrinque quàm par est, decertatur. Cum Magna certè Animorum vi, nec sine stomacho ab hominibus alioqu•n prudentissimis Rest agitur.
Aut vndique Religionem tolle, aut usquequaque conversa. Quid non debemus facere pro tuenda fide & pietate? Sed multa saepe ferenda, quae non laudanda sunt.
Or vndique Religionem Take, Or usquequaque conversa. Quid non debemus facere Pro tuenda fide & Piate? Said Multa saepe ferenda, Quae non laudanda sunt.
Multa plus Disputationis habent quàm Atrocitatis. Multa ad Structuram magis quàm Fundamentum pertinent. Multa Academiis relinquenda, non ventilanda Pulpitis.
Multa plus Disputationis habent quàm Atrocitatis. Multa ad Structuram magis quàm Fundamentum pertinent. Multa Academiis relinquenda, non ventilanda Pulpitis.
Multa cum discrimine definiuntur, quae sine discrimine nesciuntur. Vultis planius de causa quid cogitem? praeclusit mihi os Authoritas: Amor Pacis non patietur reserari.
Multa cum Discrimine definiuntur, Quae sine Discrimine nesciuntur. Wills planius de causa quid cogitem? praeclusit mihi os Authoritas: Amor Pacis non patietur reserari.
Interim quis dabit Capiti meo Aquam, & Oculis meis fontem lachrym•rum? Quis satis deplorare potest humanae mentis caecitatem? caliginem Intellectus? & per totam vitam nostram in rebus tum agendis tum credendis fluctuationes, perturbationes, & impotentias?
Interim quis Dabit Capiti meo Aquam, & Oculis meis fontem lachrym•rum? Quis satis deplorare potest humanae mentis caecitatem? caliginem Intellectus? & per Whole vitam nostram in rebus tum Agendis tum credendis fluctuationes, Disturbances, & impotentias?
Audivimus reviviscere Praedestinatos, & quod magis est dolendum reflorescere, quibus ipsa de Aeterno Dei Decreto atque immutabili persuasio prodigiosam intulit incuriam & securitatem:
Audivimus reviviscere Praedestinatos, & quod magis est dolendum reflorescere, quibus ipsa de Aeterno Dei Decreto atque immutabili persuasio prodigiosam intulit incuriam & securitatem:
Audivimus Godscalci Scholam reaedificatam iri, & jamjam abundare Discipulis, qui quidem ausi sunt Abyssum illum Misericordiae divinae sua orgya dimetiri,
Audivimus Godscalci Scholam reaedificatam iri, & jamjam abundare Discipulis, qui quidem ausi sunt Abyssum Ilum Mercy Divinae sua orgya dimetiri,
insultatur Patribus, quòd eas sopiendas potius quàm solvendas censuerint. Ego autem in verbis S. Hieronimi, Dignabor ista nescire. Tu rationare, Ego mirabor. Tu disputa, Ego credam.
insultatur Patribus, quòd eas sopiendas potius quàm solvendas censuerint. Ego autem in verbis S. Hieronimi, Dignabor ista Not know. Tu rationare, Ego mirabor. Tu disputa, Ego Creed.
Vos interim exoratos velim, quamvis Velle parum est, quare precor, deprecor, obtestor. In calamitosa hac combustione & incendiis, ne asportetis, ne funditetis Oleum.
Vos interim exoratos velim, Quamvis Velle Parum est, quare precor, deprecor, obtestor. In calamitosa hac combustion & incendiis, ne asportetis, ne funditetis Oleum.
postquam autem advenerit quod perfectum est, tunc, quod ex parte est, abolebitur. Interim per Dominum Christum, & si fieri potest, Habeamus Pacem inter nos mutuò.
Postquam autem advenerit quod perfectum est, tunc, quod ex parte est, abolebitur. Interim per Dominum Christ, & si fieri potest, Habeamus Pacem inter nos mutuò.
Ita ille Avertat Deus hanc pestem, ne ipsis militibus ferociores inconsutilem Christi Tunicam dilacerare, Imo quod Irenaeus, Magnum & gloriosum Corpus Christi conscindere & dividere,
Ita Isle Avert Deus hanc Pestem, ne Ipse militibus ferociores inconsutilem Christ Tunicam dilacerare, Imo quod Irnaeus, Magnum & Gloriosum Corpus Christ conscindere & dividere,
Quod fi cui, instar Scurrae, Convicium pro deliciis suerit (quamvis nemo aliis maledicere didicit qui prius ipse non malè vixit) huic Ego Sapere & Valere.
Quod Fi cui, instar Scurrae, Convicium Pro delicious suerit (Quamvis nemo Others maledicere Didicat qui prius ipse non malè vixit) huic Ego Sapere & Valere.
A praesepi ad patibulum, A fasciis ad Coronam spineam: Ab ipsa Incarnatione ad Glorificationem, & omnia suaviter Pacem redolent, Omnia ad Pacem provocant.
A praesepi ad Patibulum, A Fasciis ad crown spineam: Ab ipsa Incarnation ad Glorificationem, & omnia Suaviter Pacem redolent, Omnia ad Pacem provocant.
Resurgens Pacem pro Strena obtulit, Pax vobis. In veteri Testamento inscribitur Princeps Pacis. In novo Author & Deus Pacis. Quare Beati pacifici, Beati vos.
Resurgens Pacem Pro Strena obtulit, Pax vobis. In Veteri Testament inscribitur Princeps Pacis. In novo Author & Deus Pacis. Quare Beati Pacifici, Beati vos.
Nativitas Christi. CONCIO In Aedibus Sanctae MARIAE OXON. Habita pro gradu, An. Dom. 1612. MATTH. cap. I. vers. 18. Jesu vero Christi nativitas ita fuit.
Nativity Christ. CONCIO In Aedibus Sanctae MARY OXFORD. Habita Pro Grade, Nias Dom. 1612. MATTHEW. cap. I. vers. 18. Jesu vero Christ Nativity ita fuit.
POST molestam Mosaicae Legis servitutem, austerum Veteris Testamenti vultum, & crebriores Prophetarum minas, ex nobis tandem nova quaedam Evangelicae gratiae lux, nova serenitas,
POST molestam Mosaicae Legis servitutem, austerum Veteris Testamenti vultum, & crebriores Prophetarum minas, ex nobis tandem nova quaedam Evangelicae Gratiae lux, nova serenitas,
Liber primus veteris Testamenti Genesis, Liber primus novi Genesis; illic creationem Mundi, hîc reparationem, ibi hominem factum & infectum, hîc de novo factum & refectum intuebimur.
Liber primus veteris Testamenti Genesis, Liber primus novi Genesis; illic creationem Mundi, hîc reparationem, There hominem factum & infectum, hîc de novo factum & refectum intuebimur.
Illic generationem hominis, hîc plusquam hominis JESƲ CHRISTI. Aggressus sum, ut videtis, miraculum omnia excedens miracula creationis, omnia complectens reparationis.
Illic generationem hominis, hîc plusquam hominis JESƲ CHRIST. Aggressus sum, ut Videtis, miraculum omnia excedens Miracles creationis, omnia complectens reparationis.
inde, inde coelum cum terrâ filius miscuit, Deus in hominem sese infudit, ipse NONLATINALPHABET, ante jacta mundi fundamenta praeordinatus, à lapsu Adae promissus, Sanctis repromissus, Patribus & Patriarchis in Sacrificiis praefiguratus, à Prophetis praedicatus, ab omnibus desideratus,
inde, inde coelum cum terrâ filius Miscuit, Deus in hominem seize infudit, ipse, ante jacta mundi Fundamenta praeordinatus, à lapsu Adam promissus, Sanctis repromissus, Patribus & Patriarchs in Sacrifices praefiguratus, à Prophetess praedicatus, ab omnibus Desideratus,
Et quid nunc mihi tantillo misero percatori in tam arduis versanti, tam sublimia pertractanti, ima superis, coelestia terrenis necessariò miscenti sperandum est? Ah, ah Domine Deus,
Et quid nunc mihi Tantillo misero percatori in tam arduis versanti, tam sublimia pertractanti, Ima superis, coelestia terrenis necessariò miscenti sperandum est? Ah, ah Domine Deus,
Quid enim vel laborantibus conscientiis opportunius, vel doctis ingeniis gratius obvenerit, quàm in eo doctrinae genere philosophari, quae latissimos divinae gratiae sontes aperiat? Neque enim res alia ulla est, in quâ vel potentiam suam Deus expressiùs exercuit, vel justitiam illustriùs patefecit, vel sapientiam luculentiùs ostendit, vel denique omnes misericordiae sinus, omnesque gratiae suae copias in nos opulentiùs effudit, quàm in hâc ipsâ filii sui incarnatione, Cujus nativitas ita fuit, &c. Totum ego negotium ad haec pauca reducam Capita:
Quid enim vel laborantibus conscientiis opportunius, vel doctis ingeniis gratius obvenerit, quàm in eo Doctrine genere Philosophize, Quae latissimos Divinae Gratiae sontes aperiat? Neque enim Rest Alias ulla est, in quâ vel potentiam suam Deus expressiùs Exercuit, vel justitiam illustriùs patefecit, vel sapientiam luculentiùs ostendit, vel denique omnes Mercy sinus, Omnesque Gratiae suae copias in nos opulentiùs effudit, quàm in hâc ipsâ Sons sui incarnation, Cujus Nativity ita fuit, etc. Totum ego Negotium ad haec pauca reducam Capita:
Nativitas Jesu Christi. Dominus Jesus dulcis est in voce, dulcis in facie, dulcis in opere, dulcis in nomine: dulce enim nomen & suave JESUS, consecratum ab aeterno, nunciatum ab Angelo, prophetatum Solomonis oraculo:
Nativity Jesu Christ. Dominus jesus dulcis est in voce, dulcis in fancy, dulcis in Opere, dulcis in nomine: dulce enim Nome & suave JESUS, consecratum ab aeterno, nunciatum ab Angelo, prophetatum Solomonis oraculo:
ita Angelus, hujus capitis versu 21. & hinc est quòd multi qui Israelitas liberâ•unt à suis periculis & servitute, Salvatores s•ct• sunt. Ita Othniel, in tertio Judi••••:
ita Angelus, hujus capitis versu 21. & hinc est quòd multi qui Israelitas liberâ•unt à suis Periculis & servitute, Salvatores s•ct• sunt. Ita Othniel, in tertio Judi••••:
An filius Jehosedech Salvator, quòd Templum (non sine multis ad opus concurrentibus) reparaverat? quanto magis hic noster Christus, qui Templum, qui solus, Templum Deo nostro extruxerit? nec illud materiale quoddam ex calce & lapidibus, quem enim coelum & coeli coelorum non continent in manufactis Templis non habitat,
an filius Jehosedech Salvator, quòd Templum (non sine multis ad opus concurrentibus) reparaverat? quanto magis hic Noster Christus, qui Templum, qui solus, Templum God nostro extruxerit? nec illud material Quoddam ex calce & lapidibus, Whom enim coelum & coeli Coelorum non continent in manufactis Templis non habitat,
sed vivum, spirituale, & quale Paulus testatur Corinthios fuisse, omniúmque coetum fidelium: Templum Spiritûs sancti. An Othniel, Salvator, quòd Israelitas totos jam octo anno;
sed Vivum, spiritual, & quale Paulus testatur Corinthians Fuisse, omniúmque Coetum Fidelium: Templum Spiritûs sancti. an Othniel, Salvator, quòd Israelitas totos jam Octo Anno;
Et Josua, magnus ille dux Josua, Salvator erat, sed quàm iniquâ comparatione? Quid Josua ad Jesum? Quid salvator ille ad suum salvatorem? si conferantur, nihil est. Tuetur Josua suos contra Cananaeos:
Et Joshua, magnus Isle dux Joshua, Salvator erat, sed quàm iniquâ comparation? Quid Joshua and Jesus? Quid salvator Isle ad suum salvatorem? si conferantur, nihil est. Tuetur Joshua suos contra Cananaeos:
at Noster praeest longe pluribus, multae turbae, quam nemo potest numerare, ex omnibus gentibus, & tribubus, & populis, & linguis: Apocalyseωs septimo.
At Noster praeest long Pluribus, Multitude Turbae, quam nemo potest numerare, ex omnibus gentibus, & tribubus, & populis, & linguis: Apocalyseωs septimo.
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Hic insurgunt increduli Judai, & quibus cordi est Gentilizare potiùs Athaei fabulosi, duabus ut arbitrantur sagittis totum salutis nostrae corpus perfodientes;
Hic insurgunt increduli Juda, & quibus Cordii est Gentilizare potiùs Athaei fabulosi, Duabus ut arbitrantur sagittis totum Salutis Nostrae corpus perfodientes;
Esaiae 7. vocabitur Immanuel, quid ergò nobis cum nativitate Jesu? ad haec ego cum Tertulliano, subjuncta est interpretatio hujus vocis Immanuel (viz.) nobiscum Deus, ut non solum sonum nominis expectes, sed & sensum.
Esaias 7. vocabitur Immanuel, quid ergò nobis cum Nativity Jesu? ad haec ego cum Tertullian, subjuncta est Interpretation hujus Vocis Immanuel (viz.) nobiscum Deus, ut non solum Sound Nominis expects, sed & sensum.
Ita ita Judaei perfide in nono Capite, vocabitur Admirabilis, Consiliarius, Princeps pacis, &c. si verba tantum consideres, ubi nonomen? si sensum, ubi non nomen? Aut Spiritum Sanctum tenuit oblivio nescio quae,
Ita ita Judaei perfide in nono Capite, vocabitur Admirabilis, Consiliarius, Princeps pacis, etc. si verba Tantum consideres, ubi nonomen? si sensum, ubi non Nome? Or Spiritum Sanctum tenuit oblivio nescio Quae,
& Bernardus illi (inquit) illos quibus praecrant ab hostibus defendebant, sed numquid salvabant à peccatis eorum? Is autem noster Jesus, & à peccatis salvat populum suum, & introducit in terram viventium.
& Bernard illi (inquit) Illos quibus praecrant ab hostibus defendebant, sed numquid salvabant à peccatis Their? Is autem Noster jesus, & à peccatis salvat Populum suum, & introducit in terram viventium.
ad quid enim diversas praetendunt operationes, salutes, commoda, si (de quo quaeritur) idem nomen illis cum Christo competat? Aliud ergo huic malo remedium Hebraicae linguae peritiores adhibuerunt, differentiam nescio quam in literis & punctis jactitantes: quòd aliis nomen JEHOSƲA, i. e.
ad quid enim diversas praetendunt operationes, salutes, commoda, si (de quo Quaeritur) idem Nome illis cum Christ competat? Aliud ergo huic Malo remedium Hebraicae linguae peritiores adhibuerunt, differentiam nescio quam in literis & punctis jactitantes: quòd Others Nome JEHOSƲA, i. e.
& ad quod omne genu flectendum est, coelestium, terrestrium, & subterraneorum. Jam huic proprio nomini additur appellativum NONLATINALPHABET, quod unctum sonat:
& ad quod omne genu flectendum est, Coelestial, Terrestrial, & subterraneorum. Jam huic Properly nomini additur appellativum, quod unctum Sonnet:
cc fw-la fw-la fw-la fw-la fw-la fw-la, fw-la, fw-la, cc fw-la. fw-la fw-la fw-la fw-la fw-la fw-la, vvd fw-la fw-la:
sed aereum dote subtilitatis praeditum, & tanquam ipso Proteo versatilius, ad omnes formas paratum, per uterum Virginis tanquam aqua per tubam, aut canalem traductum.
sed Aereum dote subtilitatis praeditum, & tanquam ipso Proteus versatilius, ad omnes formas Paratum, per uterum Virginis tanquam aqua per Tubam, Or canalem traductum.
materiam enim illi mater dederat, quae materiam simul cum formâ ab illo acceperat. Et huc usque habeo Apollinarem confitentem, sed ita ut, Mariam corporis matrem, non Christi diceret:
Materiam enim illi mater dederat, Quae Materiam simul cum formâ ab illo acceperat. Et huc usque habeo Apollinarem confitentem, sed ita ut, Mary corporis matrem, non Christ diceret:
atqui Matthaeus, Jesu inquit Christi Nativitas: non belluae Augustino cujusdam, non materiae nescio cujus informatae, non corporis solius absque animâ, sed Jesu Christi. Etiam in hoc ipsius Originis pseudophilosophiam prorsus excludere,
Atqui Matthew, Jesu inquit Christ Nativity: non belluae Augustine cujusdam, non materiae nescio cujus informatae, non corporis Solius absque animâ, said Jesu Christ. Etiam in hoc Himself Originis pseudophilosophiam prorsus excludere,
sed aut animam in coelis cum Origine, aut carnem à coelis cum Macedonio non agnoscam. Cloacam vocitent uterum tanti animalis, i. e. hominis producendi officinam.
sed Or animam in Coelis cum Origine, Or Carnem à Coelis cum Macedonio non agnoscam. Cloacae vocitent uterum tanti Animalis, i. e. hominis producendi officinam.
Quid si coelestis illa anima, Doctor gentium, lingua orbis, primâ ad Corinth. 15 statum resurrectionis plenissimè percurrens, apertam posuit ant•thesin inter Adamum & Christum, quod ille de terrâ terrenus, hic de coelo Dominus:
Quid si coelestis illa anima, Doctor gentium, lingua Orbis, primâ ad Corinth. 15 Statum resurrectionis plenissimè percurrens, apertam He placed ant•thesin inter Adamum & Christ, quod Isle de terrâ Terrenus, hic de coelo Dominus:
an quae ratione communicationis Idiomatum de toto Christo praedicantur, ad alterutram partem proprio quodam, & quasi suo jure transferenda sunt? Atqui mentio corporis nulla est, imo mentio hominis, secundus homo.
an Quae ratione communicationis Idiomatum de toto Christ praedicantur, ad alterutram partem Properly Quodam, & quasi Sue jure transferenda sunt? Atqui Mentio corporis nulla est, imo Mentio hominis, secundus homo.
Atqui Christus ipse Matthaei 12. Mariam matrem aperto ore denegavit, Quae est mater mea? audite Marcion, & Manichaei, vox est ista objurgantis, non negantis, ut Tertullianus lib.
Atqui Christus ipse Matthew 12. Mary matrem Aperto over denegavit, Quae est mater mea? audite Marcion, & Manichaei, vox est ista objurgantis, non Negantis, ut Tertullian lib.
Et nunc mihi dicite, Vos O Pomposi & Luciferiani milites, ad quid ipse caelorum Dominus ad tantam descenderit paupertatem? Cur spretis tot principum aulis, relictis dominis & matronis ad tam pauperis tygurium divertere dignatus est? O ubi nunc humanae carnis fastus, ubi superbia, postquam ipsum carnis universae principem, coeli Dominum, Dei unigenitum, in tantâ nos praecedere humilitate,
Et nunc mihi dicite, Vos O Pomposi & Luciferiani Militias, ad quid ipse caelorum Dominus ad Tantam descenderit paupertatem? Cur spretis tot Principum Aulis, relictis dominis & matronis ad tam pauperis tygurium divertere dignatus est? O ubi nunc humanae carnis Fastus, ubi superbia, Postquam ipsum carnis Universae principem, coeli Dominum, Dei Unigenitum, in tantâ nos praecedere humilitate,
& paupertate advertimus? cui non jam cristas & supercilium deprimet mitissimi Domini tanta dejectio? quem non a pecuniis corradendis revocabit tantae paupertatis tantus oeconomus? Non Regis apud illum major gratia, non barbari alicujus imperiosa laetitia, non dignitatum, aut natalium cujusquam discreta merita:
& paupertate advertimus? cui non jam cristas & supercilium deprimet mitissimi Domini tanta dejectio? Whom non a pecuniis corradendis revocabit Tantae paupertatis Tantus oeconomus? Non Regis apud Ilum Major Gratia, non Barbari alicujus imperiosa Laetitia, non dignitatum, Or natalium cujusquam discreta Merita:
omnibus aequalis, omnibus Rex, omnibus Deus & Dominus est. Atque hactenus de Mariá matre; pauca adjicienda sunt de Mariâ Virgine, de Mariâ desponsâ. Quum mater ejus Maria desponsa esset.
omnibus aequalis, omnibus Rex, omnibus Deus & Dominus est. Atque Hactenus de Mariá matre; pauca adjicienda sunt de Mariâ Virgae, de Mariâ desponsâ. Whom mater His Maria desponsa esset.
ut credamus Josepho testimonium perhibenti, obediamus Christo matrimonium confirmanti, compatiamur Judaeo per ignorantiam peccanti, & denique ut partus iste ex Virgine Diabolo celaretur:
ut Credamus Joseph testimonium perhibenti, obediamus Christ matrimonium confirmanti, compatiamur Judeo per ignorantiam Sinning, & denique ut partus iste ex Virgae Diabolo celaretur:
Ita Ignatius, & post illum, Theophylactus: Sed non mororista, neque hic ego de Nicolaitarum, & Gnosticorum impudendâ haeresi quid adjiciam, neque Graeci Socratis & Romani Catonis de publicandis uxoribus exempla proferam:
Ita Ignatius, & post Ilum, Theophylactus: said non mororista, neque hic ego de Nicolaitans, & Gnosticorum impudendâ Heresy quid adjiciam, neque Greeks Socratis & Romani Catonis de publicandis uxoribus exempla proferam:
ad alia festinat oratio mea, ne dum veteribus eradicandis totus haeream, novis zizaniis aditum patefaciam. Pontificii perpetuis ignibus fumantibusque sacrificiis altaria Vestae onerantes;
ad Alias Festinat oratio mea, ne dum veteribus eradicandis totus haeream, Novis zizaniis aditum patefaciam. Pontiffs perpetuis ignibus fumantibusque Sacrifices Altars Vestae onerantes;
Virginitatis supra quam par est admiratores stupidi, matrimonii vero supra fidem vituperatores stolidi, Mariam fulminant perpetuam Deo suo vovisse Virginitatem.
Virginitatis supra quam par est admiratores stupidi, Matrimonii vero supra fidem vituperatores stolidi, Mary fulminant perpetuam God Sue vovisse Virginitatem.
At quae prima in terris Angelicam proposuit ducere vitam Maria erat, quae prima emii•t votum castitatis Maria erat, quae prima exempla praebuit tot sanctis Virginibus & sanctimonialibus Maria erat.
At Quae prima in terris Angelicam proposuit ducere vitam Maria erat, Quae prima emii•t Votum castitatis Maria erat, Quae prima exempla praebuit tot sanctis Virginibus & sanctimonialibus Maria erat.
Revera virum non cognitura, quae tantam apud Deum invenerat gratiam, ut in utero conciperet, & impleto tempore Jesum pareret magnum Dominum Altissimi filium:
Indeed virum non cognitura, Quae Tantam apud God invenerat gratiam, ut in utero conciperet, & impleto tempore Jesus pareret magnum Dominum Altissimi Son:
Sed quid hoc ad votum virginitatis? quid hinc ad institutum Monalium stabiliendum expiscentur adversarii? imo Thomam audiamus, non illum Christi incredulum discipulum,
said quid hoc ad Votum virginitatis? quid hinc ad institutum Monalium stabiliendum expiscentur Adversaries? imo Thomam Let us hear, non Ilum Christ incredulum Disciple,
Augustinum enim missum faciam, cujus ego quàm humillimè pedes deosculor, & a quo sine causâ justissimâ ne latum unguem non discederem. Thomam ergo audiamus.
Augustinum enim missum faciam, cujus ego quàm humillimè pedes deosculor, & a quo sine causâ justissimâ ne latum unguem non discederem. Thomam ergo Let us hear.
Quot diverticula? quot miseras distinctiunculas ad Doctrinam perfectionis & vitae monialis stabiliendam excogitavit? quot decipulas te•ere coguntur qui contra veritatem obduruerunt.
Quot diverticula? quot miseras distinctiunculas ad Doctrinam perfectionis & vitae monialis stabiliendam excogitavit? quot decipulas te•ere coguntur qui contra veritatem obduruerunt.
Quid quod lex in plenâ suâ potestate erat Crescite & multiplicamini, neque adhuc post natos homines quid piam in sacris scripturis legitur, quod huic doctrinae Pontificiorum favere videatur.
Quid quod lex in plenâ suâ potestate erat Crescite & Multiply, neque Adhoc post natos homines quid Piam in sacris Scriptures legitur, quod huic Doctrine Pontiffs favere Videatur.
Provocent ad Paulum licet 1. ad Timotheum capite 5. de prima fide. Et demus tubam illam coelestem de voto coelibatus loquutam, quod tamen nunquam probabunt Pontificii, Quid hoc ad votum beatae Virginis? aut quod tantopere cupiunt, ad vitam monastic•m, ad l•castas moniales? Diaconissas vult Paulus, sed viduuas, sed sexagenarias:
Provocent ad Paulum licet 1. ad Timothy capite 5. de prima fide. Et Demos Tubam Illam Celestial de voto coelibatus loquutam, quod tamen Never probabunt Pontiffs, Quid hoc ad Votum Beatae Virginis? Or quod tantopere cupiunt, ad vitam monastic•m, ad l•castas moniales? Diaconissas vult Paulus, sed viduuas, sed sexagenarias:
Et quorsum ••ta omnia, nisi quod sanctissimum matrimonii statum devoverunt perditi, hoc ipso nequiores quod in tantâ otii & rerum affluentiâ ipsâ incontinentiae voragine absorbeantur penitùs.
Et Quorsum ••ta omnia, nisi quod sanctissimum Matrimonii Statum devoverunt perditi, hoc ipso nequiores quod in tantâ otii & rerum affluentiâ ipsâ incontinentiae Voragine absorbeantur penitùs.
A ducendis interim uxoribus sic abhorreant, ut quicquam libero lectulo negent esse jucundius cùm tamen è multis vix unum reperiatis liberum lectulum, nisi hoc sit esse liberum, onerari meretriciis complexibus, premi concubitu Sodomitico, contrahi libidine incestuosâ: Deus bone!
A ducendis interim uxoribus sic abhorreant, ut quicquam libero Lectulo Negent esse jucundius cùm tamen è multis vix Unum reperiatis liberum lectulum, nisi hoc sit esse liberum, onerari meretriciis complexibus, premi concubitu Sodomitic, contrahi libidine incestuosâ: Deus bone!
quot cum Haereticorum patriarchis pep•gerunt faedus? Montanis, Talianis, Manichaeis, &c. verbo complectar omnia. Ʋxorem habendam non putat Quizinalis, Cum vult habere filios & invenit.
quot cum Haereticorum Patriarchs pep•gerunt Faedus? Mountains, Talianis, Manichaeis, etc. verbo complectar omnia. Ʋxorem habendam non putat Quizinalis, Cum vult habere Sons & invenit.
si exempla Patriarcharum, Prophetarum, & Apostolorum sibi ante oculos proponere non dedignarentur, Quorum vita fuit melior cum conjuge, quam nunc Nostra sit exclusis thalamis & conjugis usu.
si exempla patriarcharum, Prophetarum, & Apostolorum sibi ante Eyes proponere non dedignarentur, Quorum vita fuit melior cum conjuge, quam nunc Nostra sit exclusis thalamis & Spouse usu.
Atqui in ipsis etiam thalamis (proh dolor) quàm multi quàm multis errarunt turpiter, nec cognationi, nec religioni, nec aetati quicquam tribuentes miseri!
Atqui in Ipse etiam thalamis (proh dolour) quàm multi quàm multis errarunt Turpiter, nec cognationi, nec Religion, nec Aetati quicquam tribuentes miseri!
Jam nec una India nostrae satisfacit cupiditati, nec unus orbis explet habendi insaniam, acsi ad omnia potius, quam ad illud Pauli attenderemus de nubendo in Domino, de fugien â divitiarum cupiditate:
Jam nec una India Nostrae satisfacit cupiditati, nec Unus Orbis explet habendi insaniam, acsi ad omnia potius, quam ad illud Pauli attenderemus de nubendo in Domino, de fugien â divitiarum cupiditate:
nubamus, sed in Domino, Joseph cum Mariâ, Justus cum justâ, Catholici cum Catholicis, ut simus in connubio Dei pariter, in Ecclesiâ Dei pariter, Deo inservientes, bonis operibus invigilantes, ad Dei gloriam & commodum proximorum.
nubamus, sed in Domino, Joseph cum Mariâ, Justus cum justâ, Catholici cum Catholics, ut Simus in Connubio Dei pariter, in Ecclesiâ Dei pariter, God inservientes, bonis operibus invigilantes, ad Dei gloriam & commodum proximorum.
Helvidius homo ille turbulentus, & de Ecclesiâ Dei malè meritus, textum hunc, ut multa alia, non sanâ fide exponens benedictam in mulieribus Mariam, modo caeterarum verè conjugem esse docuit, conjugio quidem rato & consummato in Templo & in toro,
Helvidius homo Isle turbulentus, & de Ecclesiâ Dei malè meritus, Textum hunc, ut Multa Alias, non sanâ fide exponens benedictam in mulieribus Mary, modo caeterarum verè conjugem esse Doctrine, conjugio quidem rato & consummato in Templo & in toro,
& quod Christus est primogenitus non solum inter multos fratres qui sunt per gratiam, sed & primogenitus inter multos, quos habuit fratres, secundum carnem.
& quod Christus est Primogenitus non solum inter multos Brothers qui sunt per gratiam, sed & Primogenitus inter multos, quos Habuit Brothers, secundum Carnem.
Ecquid simile haec verba sonant? annon Virginem intactam, immaculatam, illabatam evincunt penitus? post sponsalia non convenisse? Joseph Mariam non cognovisse? gravidam licet, at sine viro gravidam fuisse? Atqui illud Ante terminis reciprocis aliquid, Post factum vel faciendum ingerat necessum est. Bellè quidem & Philosophicè. Audias igitur ipsissimus locutionis formulas.
Ecquid simile haec verba sonant? annon Virginem intactam, immaculatam, illabatam evincunt penitus? post sponsalia non convenisse? Joseph Mary non cognovisse? gravidam licet, At sine viro gravidam Fuisse? Atqui illud Ante terminis reciprocis Aliquid, Post factum vel faciendum ingerat necessum est. Bellè quidem & Philosophicè. Audias igitur ipsissimus locutionis formulas.
Annon ista cuivis sanae mentis Christiano sufficient? Sufficerent proculdubio, sed antiqua illa Serpentis filia Curiositas discordiarum semina & litis materiam undique seminans, Hominem novitatis avidum ad vias Dei impervestigabiles perscrutandas excitavit, fabulas, NONLATINALPHABET, stultas quaestiones, contentiones vanas & mutiles excogitavit.
Annon ista cuivis Sanae mentis Christian sufficient? Sufficerent Without doubt, sed Antiqua illa Serpentis filia Curiositas discordiarum semina & litis Materiam undique seminans, Hominem novitatis avidum ad Ways Dei impervestigabiles perscrutandas Excitavit, fabulas,, stultas Quaestiones, contentiones Vanas & mutiles excogitavit.
Omnes hodiè Theologorum centuriae clauso Virginis utero Christum prodisse volunt, ita Rhenanus: negat Tertullianus. Ego mihi obstetricis partes non aslumam,
Omnes hodiè Theologorum centuriae clauso Virginis utero Christ prodisse volunt, ita Rhenanus: negate Tertullian. Ego mihi obstetricis parts non aslumam,
Christum per Mariam tanquam per fistulam pertransisse: eò enim res redeat necesse est, dum suam de sole per vitrum transparente similitudinem amplectuntur. Atqui Virginem dicemus, aut corruptam;
Christ per Mary tanquam per fistulam pertransisse: eò enim Rest Redeath Necessary est, dum suam de sole per vitrum transparente similitudinem amplectuntur. Atqui Virginem dicemus, Or corruptam;
Vide potius ne tu justissimis Mariae laudibus, quàm injustè detrahas qui mavis virginem quam matrem perhiberi, aut si matrem quòd portaverit non quod peperit Christum Dominum.
Vide potius ne tu justissimis Mary laudibus, quàm injustè detrahas qui mavis virginem quam matrem perhiberi, Or si matrem quòd portaverit non quod Peperit Christ Dominum.
Sed missa haec faciam, quid enim nobis cum topicis Scholasticorum argumentis? cur tam strenuè pro aris & focis discutienda, quorum nec cognitio ad mores informandos, aut ad haereses extirpandas, aut ad divina Scripturae theoremata enucleanda quicquam proderit.
said missa haec faciam, quid enim nobis cum topicis Scholasticorum Arguments? cur tam strenuè Pro aris & focis discutienda, quorum nec cognitio ad mores informandos, Or ad Heresies extirpandas, Or ad Divine Scriptures theoremata enucleanda quicquam proderit.
Atque utinam apud nos non haberemus plurimos, qui ob modicas quaslibet causas & contentiones, scindunt & separant unitatem Ecclesiae, inconsutilem Christi tunicam, fere dixeram gloriosum Corpus dividentes.
Atque utinam apud nos non haberemus Plurimos, qui ob modicas quaslibet causas & contentiones, scindunt & separant unitatem Ecclesiae, inconsutilem Christ tunicam, fere dixeram Gloriosum Corpus dividentes.
Quod ille Deus & factus est homo: illa virgo, & peperit hominem NONLATINALPHABET! Quis tandem homo, quis Propheta, quis Angelus planè plenè istam enarrabunt generationem?
Quod Isle Deus & factus est homo: illa virgo, & Peperit hominem! Quis tandem homo, quis Propheta, quis Angelus planè plenè istam enarrabunt generationem?
Esaias Propheta, sed non potuit, cap. 53. liceat enim mihi (multi licet reclamitent) non sine multis consentientibus, de hâc Christi nativitate Prophetam intelligere. Esaias Propheta, sed non potuit.
Isaiah Propheta, sed non Potuit, cap. 53. liceat enim mihi (multi licet reclamitent) non sine multis consentientibus, de hâc Christ Nativity Prophetam intelligere. Isaiah Propheta, sed non Potuit.
Gabriel qui mysterium hoc multos antè anno, Danieli praedixerat, & dum haec geruntur ad beatam Virginem nuncius advenerat, Gabriel (inquam) quaerenti Virgini, Quî fiet istud? ulterius respondere non potuit, quàm virtus altissimi obumbrabit.
Gabriel qui mysterium hoc multos antè Anno, Danieli praedixerat, & dum haec geruntur ad Beatific Virginem nuncius advenerat, Gabriel (inquam) quaerenti Virgini, Quî fiet istud? ulterius respondere non Potuit, quàm virtus altissimi obumbrabit.
Et tu O Matthaee, nativitas Jesu Christi sic fuit? dicat licet Evangelista, sic fuit, atque sic tantùm potest dicere Inventa est uterum ferre ex Spiritu sancto.
Et tu O Matthaee, Nativity Jesu Christ sic fuit? dicat licet Evangelist, sic fuit, atque sic tantùm potest dicere Inventa est uterum Far ex Spiritu sancto.
quia non revelaverit, quam per Hominem scire, quia ipse praesumpserit. Aut quod Augustinus, in rebus mirabiliter factis, Tota ratio facti est potentia facientis.
quia non revelaverit, quam per Hominem Scire, quia ipse praesumpserit. Or quod Augustine, in rebus mirabiliter factis, Tota ratio facti est potentia facientis.
Facessant hic Philosophi cum naturâ specificâ, & naturâ determinatâ, cum potentiâ generantis ad rem genitam, & genitae praeviis ad suam formam dispositionibus:
Facessant hic Philosophy cum naturâ specificâ, & naturâ determinatâ, cum potentiâ generantis ad remembering genitam, & genitae praeviis ad suam formam dispositionibus:
Facessant Theodosion Ephesius, & Aquila Ponticus, de quibus Irenaeus, lib. 2. cap. 24. Facessant (inquam) cum omnibus suis Judaeis vanis, impiis, & incredulis;
Facessant Theodosion Ephesius, & Aquila Ponticus, de quibus Irnaeus, lib. 2. cap. 24. Facessant (inquam) cum omnibus suis Judaeis vanis, impiis, & incredulis;
Quid ego hic turbam illam Haereticorum in scaenam producerem Spiritu erroris agitatam? Cerinthum, Ebionitas, Photinianos, Eunomium, & Nestorium? quorum haereses vel nominare, esset operâ abuti & oleo ▪ Ecclesiae credant, vel loquenti Angelo fidem adhibeant:
Quid ego hic turbam Illam Haereticorum in scaenam producerem Spiritu Error agitatam? Cerinthus, Ebionitas, Photinian, Eunomium, & Nestorium? quorum Heresies vel nominare, esset operâ abuti & oleo ▪ Ecclesiae Credant, vel loquenti Angelo fidem adhibeant:
Sed filius altissimi, conceptus ex Spiritu sancto, natus ex Maria Virgine. Et adhuc desiderat incredulus rationes? Qui scripsit lapideas tabulas sine stilo ferreo, ipse gravidavit Mariam Spiritu sancto:
said filius altissimi, conceptus ex Spiritu sancto, Born ex Maria Virgae. Et Adhoc Desiderate incredulus rationes? Qui scripsit lapideas tabulas sine stilo ferreo, ipse gravidavit Mary Spiritu sancto:
Qui os aperuit loquentis asini, & ventrem aperuit concipientis Virginis, & adhuc desiderat incredulus rationes? dicat ergo mihi quomodo Aaronis virga, arida Aaronis virga in unicâ nocte floruit, germinavit,
Qui os aperuit loquentis Dons, & ventrem aperuit concipientis Virginis, & Adhoc Desiderate incredulus rationes? dicat ergo mihi quomodo Aaronis virga, Arida Aaronis virga in unicâ nocte floruit, germinavit,
& matura protulit amygdala? quomodo sol stetit tanquam immobilis pugnante Josua? aut decem gradibus reversus est petente Ezekia? aut denique nullo interveniente lunari corpore obscuratus est perpetiente Christo Domino? Accedam propius — Dicat de solis ortu & occasu, de terrae faecunditate, temporum vicissitudine,
& matura protulit amygdala? quomodo sol Stetit tanquam immobilis pugnante Joshua? Or Decem gradibus Reversed est petente Ezekia? Or denique nullo interveniente lunari corpore obscuratus est perpetiente Christ Domino? Accedam propius — Dicat de solis ortu & occasu, de terrae faecunditate, Temporum vicissitudine,
Si ad haec vacillet, titubet, obmutescat humana ratio, num comprehendat magnum illud mysterium de modo impraegnationis Mariae, aut incarnationis Domini? ah nihil minus aut cedat ratio, aut cesset ingraculum.
Si ad haec vacillet, titubet, obmutescat Humana ratio, num comprehendat magnum illud mysterium de modo impraegnationis Mary, Or incarnationis Domini? ah nihil minus Or Cedat ratio, Or Cesset ingraculum.
Et jam quoniam ad radios solis hebescunt oculi, paulisper si placet ad umbram remeemus, hic videbimus illam de quâ diximus Aaronis virgam aridam & faecundam; rubum ardentem, sed non comburentem:
Et jam quoniam ad radios solis hebescunt oculi, Paulisper si placet ad umbram remeemus, hic videbimus Illam de quâ Diximus Aaronis Virgam aridam & faecundam; rubum ardentem, sed non comburentem:
& denique florem campi non horti, florem inquam campi, sine omni humano florentem adminiculo, non seminatum ab aliquo, non inpinguatum fimo, non defossum sarculo;
& denique florem Campi non Horti, florem inquam Campi, sine omni Human florentem adminiculo, non seminatum ab Aliquo, non inpinguatum fimo, non defossum sarculo;
Quomodo filius altissimi Dominus Iesus a throno patris sese demiserit ad uterum virginis, nostram operaturus salutem & redemptionem, idque sine ullâ operum praecedent um, comitantium, subsequentium ratione;
Quomodo filius altissimi Dominus Iesus a Throno patris seize demiserit ad uterum virginis, nostram operaturus salutem & redemptionem, idque sine ullâ Operum precedent um, comitantium, subsequentium ratione;
siqua faelicitatis expectatio languentes animo, solata est, rerum meliorum successu ne insolescamus cum Epicureis, sed in timore & tremore ambulantes nostram operemur salutem;
Siqua faelicitatis expectatio languentes animo, solata est, rerum meliorum successu ne insolescamus cum Epicureis, said in Timore & tremore ambulantes nostram operemur salutem;
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hoc est sine vanitate & arrogantiâ in justitiae stadio currentes fortiter operam demus bonis operibus, ut quae emblemata sint salutis & praecursores gloriae, rami paenitentiae, fructus fidei,
hoc est sine vanitate & arrogantiâ in justitiae Stadio currentes fortiter Operam Demos bonis operibus, ut Quae emblemata sint Salutis & praecursores Glory, rami paenitentiae, fructus fidei,
ne cum Atheis pariter scortatoribus & adulteris, qui Deum in hoc mundo, ejusque Religionem, qui Christum ejusque incarnationem risui habent & contemptui, è sublimi praecipites subito in profundum exitium & miserias sine fine duraturas abripiamur;
ne cum Atheists pariter scortatoribus & adulteris, qui God in hoc mundo, ejusque Religionem, qui Christ ejusque incarnationem risui habent & contemptui, è sublimi Praecipites subito in profundum Exitium & miserias sine fine duraturas abripiamur;
sed quaeramus ante omnia regnum Dei & justitiam ejus, & Christum ejus, Dei filium Dominum nostrum, cui cum patre & Spiritu sancto sit omnis honor & gloria in secula seculorum. FINIS.
sed quaeramus ante omnia Kingdom Dei & justitiam His, & Christ His, Dei Son Dominum nostrum, cui cum patre & Spiritu sancto sit omnis honour & gloria in secula seculorum. FINIS.
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— UNto which blessed and happy estate, I doubt not but the soul of this our Reverend Father here deceased is already arrived, whose body is now returning to the earth from whence it came.
— UNto which blessed and happy estate, I doubt not but the soul of this our Reverend Father Here deceased is already arrived, whose body is now returning to the earth from whence it Come.
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For since the Wise-man tells us That a good Name is better than a precious oyntment, it were great injury to defraud him of that now he is dead, who was so careful to preserve it whilst he was living:
For since the Wiseman tells us That a good Name is better than a precious ointment, it were great injury to defraud him of that now he is dead, who was so careful to preserve it while he was living:
I shall use n• mystical order in composing them, but bind them up all together, that so (as flowers do) they may yield the sweeter smell the one for the other.
I shall use n• mystical order in composing them, but bind them up all together, that so (as flowers do) they may yield the Sweeten smell the one for the other.
As his Body was Ex meliore luto, — of a most excellent frame and constitution, of a Temperature well nigh Ad pondus, so he had a Mind as near Ad justitiam, most richly endowed:
As his Body was Ex meliore Luto, — of a most excellent frame and constitution, of a Temperature well High Ad pondus, so he had a Mind as near Ad justitiam, most richly endowed:
which portion of naturall parts he improved so well, that by the advantage of an ingenious and liberal Education, joyn'd with his own diligence and industry, he soon became in his younger years one of the greatest Ornaments of the Ʋniversity;
which portion of natural parts he improved so well, that by the advantage of an ingenious and liberal Education, joined with his own diligence and industry, he soon became in his younger Years one of the greatest Ornament of the Ʋniversity;
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which seconded with Judgment and Experience, after he began to serve at the Altar, made him like a burning and a shining light, lookt upon as the most acute and eminent Preacher of his time.
which seconded with Judgement and Experience, After he began to serve At the Altar, made him like a burning and a shining Light, looked upon as the most acute and eminent Preacher of his time.
Witness his being chosen by the general and unanimous consent of the whole Clergy of this Diocess, to serve at the Parliament for their Clerk of the Convocation.
Witness his being chosen by the general and unanimous consent of the Whole Clergy of this Diocese, to serve At the Parliament for their Clerk of the Convocation.
and last of all his being advanced to serve near His Majesties Person, as his Chaplain in Ordinary, his Majesty doing him the honour to be his constant Auditour, admiring equally his Learning and his Loyalty.
and last of all his being advanced to serve near His Majesties Person, as his Chaplain in Ordinary, his Majesty doing him the honour to be his constant Auditor, admiring equally his Learning and his Loyalty.
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for during the time of the late unhappy Rebellion, what could he do? how could he suffer more than he did? at his own charge (as far as he was able) raising both Men and Horse for the King, engaging his five Sons (all that he had) in that just quarrel;
for during the time of the late unhappy Rebellion, what could he do? how could he suffer more than he did? At his own charge (as Far as he was able) raising both Men and Horse for the King, engaging his five Sons (all that he had) in that just quarrel;
hunted up and down by his and the Kings enemies as a Patridge upon the mountains, foret to fly and hide himself in by-places and corners of the Country:
hunted up and down by his and the Kings enemies as a Patridge upon the Mountains, foret to fly and hide himself in by-places and corners of the Country:
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For after his Majesties return, when he might easily have obtained what he would have askt, he contented himself only with what his Majesty was pleas'd freely to bestow upon him;
For After his Majesties return, when he might Easily have obtained what he would have asked, he contented himself only with what his Majesty was pleased freely to bestow upon him;
And good reason there was, for besides his excellent good, sweet, and obliging nature and disposition, which drew to him the affections of all that had the happiness to converse with him, his free hearty entertainments and constant bounteous hospitallity challeng'd a respect from all:
And good reason there was, for beside his excellent good, sweet, and obliging nature and disposition, which drew to him the affections of all that had the happiness to converse with him, his free hearty entertainments and constant bounteous hospitality challenged a respect from all:
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After he had taken enough for himself, his Friends, and his poor Neighbours, he carefully laid up the remainder, wherewith he hath made a competent provision for his Family:
After he had taken enough for himself, his Friends, and his poor Neighbours, he carefully laid up the remainder, wherewith he hath made a competent provision for his Family:
He had a way to conceal his Fasts, by the chearfulness of his Countenance, and he cared for no other eye to behold his Devotions but Gods and his holy Angels.
He had a Way to conceal his Fasts, by the cheerfulness of his Countenance, and he cared for no other eye to behold his Devotions but God's and his holy Angels.
And as he had God for his Father, so he had the Church for his Mother, which, next to God, he still respected and reverenced, sympathizing with her in what condition soever she was in.
And as he had God for his Father, so he had the Church for his Mother, which, next to God, he still respected and reverenced, sympathizing with her in what condition soever she was in.
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How have I seen him droop at the news of Gods Ark being in danger to be shaken? and how would his spirits revive again at any good tidings of its peace and settlement? how did he hate all those that had evil will at Zion!
How have I seen him droop At the news of God's Ark being in danger to be shaken? and how would his spirits revive again At any good tidings of its peace and settlement? how did he hate all those that had evil will At Zion!
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yea he hated them as David did with a perfect hatred. And how did he delight in all such as did seek the peace of Jerusalem! In a word, they that were friends to the Church were his friends;
yea he hated them as David did with a perfect hatred. And how did he delight in all such as did seek the peace of Jerusalem! In a word, they that were Friends to the Church were his Friends;
Job was plunder'd of his Cattel by the Sabeans, and so was he of all that he had, by worse than the Sabeans, if possible, by the rebellious Sequestratours: Job lost his Children, so did he;
Job was plundered of his Cattle by the Sabeans, and so was he of all that he had, by Worse than the Sabeans, if possible, by the rebellious Sequestrators: Job lost his Children, so did he;
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for she was snatcht out of the world in a tempest, and swallowed up quick by the merciless waves, having all the remainder of the treasure he had about her, to a very considerable value;
for she was snatched out of the world in a tempest, and swallowed up quick by the merciless waves, having all the remainder of the treasure he had about her, to a very considerable valve;
Whose Courage, whose Constancy but Jobs or His, would not have stagger'd at such a shock? whiles he like Job (having the Anchor of his Hope both sure and stedfast) stood like the Center unmoved:
Whose Courage, whose Constancy but Jobs or His, would not have staggered At such a shock? while he like Job (having the Anchor of his Hope both sure and steadfast) stood like the Centre unmoved:
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And in the midst of all these Crosses and sad events that befel him, he lookt upon the Divine hand invisibly striking with those sensible scourges, against which he durst not either Rebel or Murmur.
And in the midst of all these Crosses and sad events that befell him, he looked upon the Divine hand invisibly striking with those sensible scourges, against which he durst not either Rebel or Murmur.
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All those extremities did but exercise his Faith, not weaken it, which like a well wrought Vault, grew the stronger for the many pressures which were laid upon him.
All those extremities did but exercise his Faith, not weaken it, which like a well wrought Vault, grew the Stronger for the many pressures which were laid upon him.
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In all this he did not sin against God by his Impatience, nor charge God foolishly, but (with holy Job ) resigned himself wholly up to Gods will, saying with him, The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord.
In all this he did not sin against God by his Impatience, nor charge God foolishly, but (with holy Job) resigned himself wholly up to God's will, saying with him, The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord.
which I cannot but be the more unwilling to do, because I know that as soon as I have finisht my discourse, he will be carried from us, into the silent retirement of the Grave,
which I cannot but be the more unwilling to do, Because I know that as soon as I have finished my discourse, he will be carried from us, into the silent retirement of the Grave,
Give us grace so to live in thy fear, that we may die in thy favour, that so after this mortal life ended, we may be received by thee into those heavenly habitations, where (we trust) the Soul of our Dear Father here departed, together with the Souls of all them that sleep in the Lord JESƲS, enjoy perpetual rest and felicity.
Give us grace so to live in thy Fear, that we may die in thy favour, that so After this Mortal life ended, we may be received by thee into those heavenly habitations, where (we trust) the Soul of our Dear Father Here departed, together with the Souls of all them that sleep in the Lord JESƲS, enjoy perpetual rest and felicity.
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Cypri ep st. 9. & Ep••t 25. &c Lib. de Dupl•ci Martyrio in ter opera Cypriani tomo tertio Zanch. tomo 6. in cap. 2. ad Philip v 30. apud Aquinam 2•. 2•. q. 124. art. 4.
Cyprian Epistle Saint. 9. & Ep••t 25. etc. Lib. de Dupl•ci Martyrdom in ter opera Cyprian tomo tertio Zanchius tomo 6. in cap. 2. and Philip v 30. apud Aquinam 2•. 2•. q. 124. art. 4.
Lib. Eccles. Hist. 7 cap. 2. tom 1. ep. 10. Pysh Alloy in Miscellan names four sorts ex Conc Nicen. Moses & Maximus, &c. inter opera Cyprian. tomo 1. epist. 26.
Lib. Eccles. Hist. 7 cap. 2. tom 1. Epistle. 10. Pysh Alloy in Miscellanies names four sorts ex Conc Nicene Moses & Maximus, etc. inter opera Cyprian. tomo 1. Epistle. 26.
Tract. de Justificat. Z. Vid. f•n. post Judicium Cassandi E•ul. in Apocap. •5. Serm. 〈 ◊ 〉 7 Col. Ep. 104 •. Survey of the pretended holy Discip. &c. R. Hook.
Tract. de Justificat. Z. Vid. f•n. post Judicium Cassandi E•ul. in Apocap. •5. Sermon 〈 ◊ 〉 7 Col. Epistle 104 •. Survey of the pretended holy Disciple etc. R. Hook.
