Gods providence, a sermon preached before the honourable House of Commons at their late solemne fast, Decemb. 28, 1642, in S. Margarets Church at Westminster by Ed. Corbett ...
Gods Providence. A Sermon preached at the late Fast, before the Honourable House of Commons. 1. Cor. 1.27. — God hath chosen the foolish things of the world to confound the wise. —
God's Providence. A Sermon preached At the late Fast, before the Honourable House of Commons. 1. Cor. 1.27. — God hath chosen the foolish things of the world to confound the wise. —
But to find a Saviour, to know a Gospell, to understand the mysteries of Salvation, is above the Art of humane learning, the spirit of God must be our Tutor therein,
But to find a Saviour, to know a Gospel, to understand the Mysteres of Salvation, is above the Art of humane learning, the Spirit of God must be our Tutor therein,
For God hath hid those secrets from the Scribes and great Philosophers of the earth, he hath cast away the understanding of the Prudent as the Apostle speaks.
For God hath hid those secrets from the Scribes and great Philosophers of the earth, he hath cast away the understanding of the Prudent as the Apostle speaks.
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I shall therefore insist upon three Propositions, which I conceive do naturally arise, and which I hope will give the full sense and scope of the words. First NONLATINALPHABET hath chosen:
I shall Therefore insist upon three Propositions, which I conceive doe naturally arise, and which I hope will give the full sense and scope of the words. First hath chosen:
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I can therefore only point at some generall heads, and as it were give you a little map of this great Country, taking my propositions in that order which I have mentioned.
I can Therefore only point At Some general Heads, and as it were give you a little map of this great Country, taking my propositions in that order which I have mentioned.
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and betwixt the Arminians and Contra-Arminians, are either too high for humane understanding to reach, or else are piously resolved by learned pens already.
and betwixt the Arminians and Contra-Arminians, Are either too high for humane understanding to reach, or Else Are piously resolved by learned pens already.
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What confusion cannot he order? what wisdom cannot he frustrate? what weaknesse cannot he enable? Nothing so high that is above his command, nothing so low that is beneath his Providence.
What confusion cannot he order? what Wisdom cannot he frustrate? what weakness cannot he enable? Nothing so high that is above his command, nothing so low that is beneath his Providence.
If the Potter have power of the same lumpe to make one vessell to honour, and another to dishonour, and to preserve or break in pieces what he hath made,
If the Potter have power of the same lump to make one vessel to honour, and Another to dishonour, and to preserve or break in Pieces what he hath made,
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How much more shall the God Almightie who giveth to every creature matter and forme, vertue and activity and beautie, exercise his will upon them? How much more shall he build up and pull down, save and destroy,
How much more shall the God Almighty who gives to every creature matter and Form, virtue and activity and beauty, exercise his will upon them? How much more shall he built up and pull down, save and destroy,
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and none can stay his hand or say unto him what dost thou? the Armies of heaven do acknowledge God in all their wayes, Legions of Angells who excell in strength, who are as full of power as of glory,
and none can stay his hand or say unto him what dost thou? the Armies of heaven do acknowledge God in all their ways, Legions of Angels who excel in strength, who Are as full of power as of glory,
The inhabitants of the earth, Men and Divells, whatsoever the Sun hath looked upon, or the creation hath raised from nothing, have this necessity upon them, to obey the Almighties will, and while they rush against his Counsell, to fulfill it, which may appeare more distinctly by considering three particulars. 1. Every Creature depends on God.
The inhabitants of the earth, Men and Devils, whatsoever the Sun hath looked upon, or the creation hath raised from nothing, have this necessity upon them, to obey the Almighty's will, and while they rush against his Counsel, to fulfil it, which may appear more distinctly by considering three particulars. 1. Every Creature depends on God.
and the power which raised from nothing must still preserve from nothing. Which Christ confirmes John. 5.17. My Father worketh hitherto and I work ; and Saint Paul H•b. 1.3. He beareth up all things with his mightie word:
and the power which raised from nothing must still preserve from nothing. Which christ confirms John. 5.17. My Father works hitherto and I work; and Saint Paul H•b. 1.3. He bears up all things with his mighty word:
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He beareth up all things, 1. Sustinendo as a pillar & sure foundation upon which they stand. 2. Influendo as a fountaine from which they derive all their vertue and operations. 3. Constringendo as a soveraign bond by which the parts of all things hold together and are preserved as water in a vessell from dissolution and running into nothing,
He bears up all things, 1. Sustinendo as a pillar & sure Foundation upon which they stand. 2. Influendo as a fountain from which they derive all their virtue and operations. 3. Constringendo as a sovereign bound by which the parts of all things hold together and Are preserved as water in a vessel from dissolution and running into nothing,
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and he beareth up all things without any labour or difficulty NONLATINALPHABET only by his pleasure, his will by the same word, and breath, by which they were first made.
and he bears up all things without any labour or difficulty only by his pleasure, his will by the same word, and breath, by which they were First made.
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The creature cannot stand one moment without Gods actuall supportance; All things would run into confusion without his powerfull influence who created all things.
The creature cannot stand one moment without God's actual supportance; All things would run into confusion without his powerful influence who created all things.
we cannot utter one word, thinke one thought, turn our Eye, or move a finger, without the concurrence of his power who giveth life and breath, and all things;
we cannot utter one word, think one Thought, turn our Eye, or move a finger, without the concurrence of his power who gives life and breath, and all things;
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so are we all in the hand of that Master builder of Heaven and earth, we are dead and uselesse tooles without his Influence, who giveth as well the will as the work, and in whom we live and move and have our being.
so Are we all in the hand of that Master builder of Heaven and earth, we Are dead and useless tools without his Influence, who gives as well the will as the work, and in whom we live and move and have our being.
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the Sun of Heaven refreshed as a Giant to run his course, must stand still untill the God of heaven concur to the motion, the consideration whereof made Saint Ambrose break out into this language, Non minus est conservare mundum quam creare, it is as great a work to preserve the world as to create it:
the Sun of Heaven refreshed as a Giant to run his course, must stand still until the God of heaven concur to the motion, the consideration whereof made Saint Ambrose break out into this language, Non minus est conservare Mundum quam Create, it is as great a work to preserve the world as to create it:
To deny our selves, to yield up and resigne our soules unto Gods disposing Providence, Every one professing with David here am I, let the Lord deale with me as seemeth good unto him.
To deny our selves, to yield up and resign our Souls unto God's disposing Providence, Every one professing with David Here am I, let the Lord deal with me as seems good unto him.
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and in all afflictions keeps under the least rising of our hearts against the Almightie: It makes us kisse the rod, and with the Christians in Tertullian, thank our Executioners.
and in all afflictions keeps under the least rising of our hearts against the Almighty: It makes us kiss the rod, and with the Christians in Tertullian, thank our Executioners.
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or at most destroy these Houses of clay which of themselves will fall in sunder? shall (I say) a temporall bodily chastisement, the scourges of a loving father drive us to impatiency,
or At most destroy these Houses of clay which of themselves will fallen in sunder? shall (I say) a temporal bodily chastisement, the scourges of a loving father drive us to impatiency,
And shall a Christian faint or fear in the Seas of Adversitie, in the battels of affliction? we see, the candle shines brightest when the aire is darke and the fire burnes hottest when the weather is cold.
And shall a Christian faint or Fear in the Seas of Adversity, in the battles of affliction? we see, the candle shines Brightest when the air is dark and the fire burns hottest when the weather is cold.
And shal we envy the condition of wicked men? shall we complaine because our Kingdom is not of this world? shall we be angry with our blessings? Indeed when we consider the grievance it self we may look after a change of our Condition,
And shall we envy the condition of wicked men? shall we complain Because our Kingdom is not of this world? shall we be angry with our blessings? Indeed when we Consider the grievance it self we may look After a change of our Condition,
for we carry about us flesh and bloud and who can say his heart is cleere? But yet we must remember the Author of our afflictions the hand which strikes,
for we carry about us Flesh and blood and who can say his heart is clear? But yet we must Remember the Author of our afflictions the hand which strikes,
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and bring upon us new Iudgements, it cannot take them off, like a bird that is entangled in the lime twigs, the more shee struggles, the more shee doubles her danger. 2. God is All-knowing and Omnipresent with the Creatures.
and bring upon us new Judgments, it cannot take them off, like a bird that is entangled in the lime twigs, the more she struggles, the more she doubles her danger. 2. God is All-knowing and Omnipresent with the Creatures.
and give good reasons for what they say: And above all Saint Paul will tell thee Heb. 4.13. All things are naked and open unto the Eyes of him, with whom we have to do:
and give good Reasons for what they say: And above all Saint Paul will tell thee Hebrew 4.13. All things Are naked and open unto the Eyes of him, with whom we have to do:
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this House of our body, walls of flesh cannot exclude the rayes of that Omnipotent Majestie, David in the 94. Psa. 81. will call them fools, who think otherwise ;
this House of our body, walls of Flesh cannot exclude the rays of that Omnipotent Majesty, David in the 94. Psa. 81. will call them Fools, who think otherwise;
& he will give a reason for it in the 92. v. He that planted the eare shall not he heare? or he that formed the eye shall not he see? he that made the heart, shall not he know the wayes and works thereof? But Gods Eyes are purer yet,
& he will give a reason for it in the 92. v. He that planted the ear shall not he hear? or he that formed the eye shall not he see? he that made the heart, shall not he know the ways and works thereof? But God's Eyes Are Purer yet,
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and which may make us adore and admire and tremble, beholds us in our proper and corrupt condition, he discerns much filth and great staines in the fairest soule, he seeth our carnall thoughts, our worldly thoughts, our presumptuous thoughts, our suspitious thoughts, our partiall thoughts, our curious thoughts, our vaine thoughts, he seeth our wisest thoughts are foolishnesse,
and which may make us adore and admire and tremble, beholds us in our proper and corrupt condition, he discerns much filth and great stains in the Fairest soul, he sees our carnal thoughts, our worldly thoughts, our presumptuous thoughts, our suspicious thoughts, our partial thoughts, our curious thoughts, our vain thoughts, he sees our Wisest thoughts Are foolishness,
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why do I endeavour to fathome the depth of Gods knowledge, to describe that light which looketh further and further and hath no end of looking further.
why do I endeavour to fathom the depth of God's knowledge, to describe that Light which looks further and further and hath no end of looking further.
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Whatsoever God seeth (and he seeth whatsoever hath been, and whatsoever is, whatsoever will be or may be, he seeth whatsoever is to be seene and whatsoever is not to be seene) he rules and governs and commands, he directs to his own glory and mans salvation.
Whatsoever God sees (and he sees whatsoever hath been, and whatsoever is, whatsoever will be or may be, he sees whatsoever is to be seen and whatsoever is not to be seen) he rules and governs and commands, he directs to his own glory and men salvation.
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native fowlenesse and deformity, to know our thoughts before they were and so long before they were to dispose of them to his own ends, this is that altitudo of which Saint Paul speaks, into which the further we descend, the lower we may sink,
native fowlenesse and deformity, to know our thoughts before they were and so long before they were to dispose of them to his own ends, this is that altitudo of which Saint Paul speaks, into which the further we descend, the lower we may sink,
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and kept thy selfe straight in the middest of a crooked generation, do not hang down thy head or remit one jot of thy zeale in goodnesse for the reproaches of Men,
and kept thy self straight in the midst of a crooked generation, do not hang down thy head or remit one jot of thy zeal in Goodness for the Reproaches of Men,
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and in despite of all the sharp arrowes of calumniation, run joyfully in the race of Gods service, raise thy languishing thoughts with David in the consideration of thy own sinceritie and innocence and single heart, comfort thy self with the example of Christ, who despised the shame for the joy which was set before him,
and in despite of all the sharp arrows of calumniation, run joyfully in the raze of God's service, raise thy languishing thoughts with David in the consideration of thy own sincerity and innocence and single heart, Comfort thy self with the Exampl of christ, who despised the shame for the joy which was Set before him,
For will any man cut a purse before the Iudges face, and when he is sitting upon the Bench? will any man commit adultery in the open streets? Nothing hinders vice so much as nakednes:
For will any man Cut a purse before the Judges face, and when he is sitting upon the Bench? will any man commit adultery in the open streets? Nothing hinders vice so much as nakedness:
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But our Atheisme is raised to that height and boldnesse that we dare professe it in our words and Actions, we dare brag of our uncleannes in contempt as it were of heaven and in scorn of the Almightie.
But our Atheism is raised to that height and boldness that we Dare profess it in our words and Actions, we Dare brag of our uncleanness in contempt as it were of heaven and in scorn of the Almighty.
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Adde to this the filthines of sinne which our Saviour tells us Math. 15. defiles the Man, NONLATINALPHABET makes him Common which, by an Hebraisme, is profane, uncleane, beastly.
Add to this the filthiness of sin which our Saviour tells us Math. 15. defiles the Man, makes him Common which, by an Hebraism, is profane, unclean, beastly.
Agreeable to which is that of Saint James lay aside all filthines and superfluitie of naughtines, filthines in the abstract, NONLATINALPHABET naughtines which is an excrement a nastie thing as odious and detestable in the nostrills of the Almightie,
Agreeable to which is that of Saint James lay aside all filthiness and superfluity of naughtiness, filthiness in the abstract, naughtiness which is an excrement a nasty thing as odious and detestable in the nostrils of the Almighty,
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Vpon which ground Devout Anselme professed that he would rather be in Hell and free from sinne, then polluted with the filthines thereof possesse the Kingdome of Heaven.
Upon which ground Devout Anselm professed that he would rather be in Hell and free from sin, then polluted with the filthiness thereof possess the Kingdom of Heaven.
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Now if every sinne be of this blotting beastly condition, if the Almightie beholds them in their vilest shape, in their greatest deformitie, what shall we think of those crying sinns, of unfaithfulnesse, blasphemy, whoredom, murther,
Now if every sin be of this blotting beastly condition, if the Almighty beholds them in their Vilest shape, in their greatest deformity, what shall we think of those crying Sins, of unfaithfulness, blasphemy, whoredom, murder,
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how do they difile us? what beasts and black Divells do they make us? what shall we think of this great and famous City lately the Governernesse of Truth,
how do they difile us? what beasts and black Devils do they make us? what shall we think of this great and famous city lately the Governernesse of Truth,
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I dare be bold to say that more sects are risen in London in a yeare and half past then in the whole Christian world since the Apostles times in 1600 yeares: Irenaus reckons up about 20 diverse sects of Hereticks, Tertullian 27. Theodoret 76. Epiphan. 80. August. 88. Damas. 100. Philast. 128. All which being dead and buried many centuries of yeares since, are raised at this time and recalled from Hell by Handicrafts men,
I Dare be bold to say that more Sects Are risen in London in a year and half past then in the Whole Christian world since the Apostles times in 1600 Years: Irenaeus reckons up about 20 diverse Sects of Heretics, Tertullian 27. Theodoret 76. Epiphanius. 80. August. 88. Damas. 100. Philast. 128. All which being dead and buried many centuries of Years since, Are raised At this time and Recalled from Hell by Handicrafts men,
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The waters would overflow the earth, the fire would ascend above its proper spheare, Lions and beasts of strength and Crueltie would quickly devoure the generations of Men:
The waters would overflow the earth, the fire would ascend above its proper sphere, Lions and beasts of strength and Cruelty would quickly devour the generations of Men:
Divines & naturalists have spoken so much of the parts of man, the use & order of the actions and fabrick of rationall creatures, of the vertue of plants & stones, that wonder is fitter herein then words,
Divines & naturalists have spoken so much of the parts of man, the use & order of the actions and fabric of rational creatures, of the virtue of plants & stones, that wonder is fitter herein then words,
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I shall therfore only tell you, Galen by the light of Nature did extoll the wisdom of Godin the making of a Gnat, in the very thigh of a Gnat that which we do so little regard, which we do so much scorne, which many of us never took notice of, the thigh one of the least & low'st parts of a gnat, a poor, imperfect creature,
I shall Therefore only tell you, Galen by the Light of Nature did extol the Wisdom of Godin the making of a Gnat, in the very thigh of a Gnat that which we do so little regard, which we do so much scorn, which many of us never took notice of, the thigh one of the least & lowest parts of a gnat, a poor, imperfect creature,
and when we have considered let us be astonished, and cry out with Saint Paul, How unsearchable are his Iudgements who gives to so many millions of millions a distinct Face? by which the Husband knowes his wife, the Father his Child, the Creditor his Debter, the Magistrate the Delinquent, the Subject his Prince, by which we know our Friends from our Enemies:
and when we have considered let us be astonished, and cry out with Saint Paul, How unsearchable Are his Judgments who gives to so many millions of millions a distinct Face? by which the Husband knows his wife, the Father his Child, the Creditor his Debtor, the Magistrate the Delinquent, the Subject his Prince, by which we know our Friends from our Enemies:
and without which Treason, Incest, Parricide, Every wickednesse would fill the world, and confusion overwhelm all Government, there is not a Lillie grows in the Field, not a drop sinks from the cloudes, not a haire falls from our Head or a sparrow lights on the ground without the Eye of Providence;
and without which Treason, Incest, Parricide, Every wickedness would fill the world, and confusion overwhelm all Government, there is not a Lily grows in the Field, not a drop sinks from the Clouds, not a hair falls from our Head or a sparrow lights on the ground without the Eye of Providence;
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But yet they can do no more and in no other manner then God hath Decreed, He guideth them to his own Ends yet guideth according to that Nature he hath put into them, they voluntarily performe, what certainly shall come to passe.
But yet they can do no more and in no other manner then God hath Decreed, He guideth them to his own Ends yet guideth according to that Nature he hath put into them, they voluntarily perform, what Certainly shall come to pass.
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Absolon shall refuse the good Counsell of Achitophell if God have so determined, and Elie's Sonnes shall not obey the voyce of their Father if the Lord resolve to slay them.
Absalom shall refuse the good Counsel of Achitophel if God have so determined, and Ely's Sons shall not obey the voice of their Father if the Lord resolve to slay them.
and is of all men most free, and whose wrath is as the roaring of a Lion, his heart, his will, his favours, his frown, his power, his purposes, are call'd by Gods Providence as the waters are carried in their channels at the pleasure of those who have skill to derive them.
and is of all men most free, and whose wrath is as the roaring of a lion, his heart, his will, his favours, his frown, his power, his Purposes, Are called by God's Providence as the waters Are carried in their channels At the pleasure of those who have skill to derive them.
Posidonius in the life of Saint Augustine gives us two memorable examples to this purpose The good Father being to visit and instruct the people of a certaine place, and having a guide to direct the way and conduct him thither, did notwithstanding mistake the Common and usuall roade and ignorantly fall into a by-path and so escaped the bloudy hands of some Donatists who knowing of his journey lay in ambush to take away his life:
Posidonius in the life of Saint Augustine gives us two memorable Examples to this purpose The good Father being to visit and instruct the people of a certain place, and having a guide to Direct the Way and conduct him thither, did notwithstanding mistake the Common and usual road and ignorantly fallen into a bypath and so escaped the bloody hands of Some Donatists who knowing of his journey lay in ambush to take away his life:
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At another time this Holy Bishop preaching to the Congregation, and forgetting the Argument, which first he proposed, fell upon the Errors of the Manichees, which he never intended,
At Another time this Holy Bishop preaching to the Congregation, and forgetting the Argument, which First he proposed, fell upon the Errors of the manichees, which he never intended,
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and by that meanes converted one Firmus his auditor who afterwards fell down at Saint Augustines feet, weeping and confessing that he had lived a Manichee many yeares,
and by that means converted one Firmus his auditor who afterwards fell down At Saint Augustine's feet, weeping and confessing that he had lived a Manichee many Years,
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We all know that Augustus made the generall taxe to enrich his own coffers, but God used it as a meanes to fulfill the Prophesie of Christs birth at Bethlahem. Nay God is the cause why things are not,
We all know that Augustus made the general Tax to enrich his own coffers, but God used it as a means to fulfil the Prophesy of Christ birth At Bethlehem. Nay God is the cause why things Are not,
why a wise Councell of State-Physitians cannot cure the wounds of a bleeding Kingdom, why a peace desired betwixt two contrary Armies finds no successe,
why a wise Council of State-Physitians cannot cure the wounds of a bleeding Kingdom, why a peace desired betwixt two contrary Armies finds no success,
why the Enemies which were round about the People of Israel could not desire their Land, the men being absent thrice every yeare, and none but women to oppose them.
why the Enemies which were round about the People of Israel could not desire their Land, the men being absent thrice every year, and none but women to oppose them.
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and in truth few can be ignorant that the heavenly bodies have great power over inferior Creatures and are the partiall causes of many alterations here below;
and in truth few can be ignorant that the heavenly bodies have great power over inferior Creatures and Are the partial Causes of many alterations Here below;
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but such crosse accidents do frequently happen in the Matter on which they work, especially in the bodie and actions of men which are swayd by reason and education and Religion.
but such cross accidents do frequently happen in the Matter on which they work, especially in the body and actions of men which Are swayed by reason and education and Religion.
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And God doth so controll and check them at his pleasure, that our sinns are more to be feared then the Starrs, and nothing certaine can be concluded from their aspects,
And God does so control and check them At his pleasure, that our Sins Are more to be feared then the Stars, and nothing certain can be concluded from their aspects,
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If we can beleeve that the 1000. yeares mentioned in the Rev. for the binding up of Sathan, is yet to come as divers do strongly perswade us, we need not cast the great fury and confusion of all the world, upon the starrs, we need not wonder at those Civill dissentions by which we devoure our selves,
If we can believe that the 1000. Years mentioned in the Rev. for the binding up of Sathan, is yet to come as diverse do strongly persuade us, we need not cast the great fury and confusion of all the world, upon the Stars, we need not wonder At those Civil dissensions by which we devour our selves,
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For the old Serpent is such an enemy to goodnesse and is now so madly furious because his time is short, that he brings foorth all his wicked instruments which are in the 4. quarters of the world to compasse the Tents of Saints about and the beloved City, to strik Religion at the heart,
For the old Serpent is such an enemy to Goodness and is now so madly furious Because his time is short, that he brings forth all his wicked Instruments which Are in the 4. quarters of the world to compass the Tents of Saints about and the Beloved city, to strike Religion At the heart,
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& yet thankes be to our gracious God his power is limited both in regard of time and measure and manner, he can go but to the end of his chaine, witnesse Jobs afflictions;
& yet thanks be to our gracious God his power is limited both in regard of time and measure and manner, he can go but to the end of his chain, witness Jobs afflictions;
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I am confident that these rageing waters which do so overflow the banks of Christendome are trialls of the Godly, punishments of sin, and instruments of Divine Providence.
I am confident that these raging waters which do so overflow the banks of Christendom Are trials of the Godly, punishments of since, and Instruments of Divine Providence.
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I do not more beleeve that the sun is in the Heaven, or that I am speaking to this Congregation then I do beleeve that all the calamities which are fallen upon this Land, shall turne to the benefit of Gods people, that Antichrist shall concur to his own subversion,
I do not more believe that the sun is in the Heaven, or that I am speaking to this Congregation then I do believe that all the calamities which Are fallen upon this Land, shall turn to the benefit of God's people, that Antichrist shall concur to his own subversion,
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when the Iewish Nation shall be fully reduced to Christian Religion and it is a granted truth amongst the best Divines that such a conversion is yet to come, then shall the Church of Christ break through the clouds of affliction, prevaile over Antichrist and all the instruments of hell,
when the Jewish nation shall be Fully reduced to Christian Religion and it is a granted truth among the best Divines that such a conversion is yet to come, then shall the Church of christ break through the Clouds of affliction, prevail over Antichrist and all the Instruments of hell,
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for as he being to make the Image of Minerva, did with such curious Art work his own face upon the statue, that whosoever should scrape out the face, must of necessitie deforme the whole Image:
for as he being to make the Image of Minerva, did with such curious Art work his own face upon the statue, that whosoever should scrape out the face, must of necessity deform the Whole Image:
so the great Architect of Heaven and earth, hath in such a wonderfull manner engraven as it were his own glorious face, his power, his wisdom, his goodnesse, upon the whole fabrick of the world,
so the great Architect of Heaven and earth, hath in such a wonderful manner engraven as it were his own glorious face, his power, his Wisdom, his Goodness, upon the Whole fabric of the world,
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Psal. 40. v. 5. O Lord my God thou hast made thy wonderfull works so many that none can count in order thy thoughts towards us, I would declare and speak of them,
Psalm 40. v. 5. O Lord my God thou hast made thy wonderful works so many that none can count in order thy thoughts towards us, I would declare and speak of them,
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How much the heathens of old did contemn the Iews for Circumcision that seale of the covenant in the flesh, Poets and profane writers do sufficiently manifest.
How much the Heathens of old did contemn the Iews for Circumcision that seal of the Covenant in the Flesh, Poets and profane writers do sufficiently manifest.
What wicked titles doth Muncer that great Anabaptist give to Matrimony the holy Ordinance of God, and, which is honourable in all, calling it fornicem and Sathanae lupanar, the stew,
What wicked titles does Muncer that great Anabaptist give to Matrimony the holy Ordinance of God, and, which is honourable in all, calling it fornicem and Sathanae lupanar, the stew,
and whore-house of the Divell, from whose opinion Coster the Iesuit doth not much dissent professing, that a Clergie-man who keeps concubines and commits sacriledge, offends lesse then he who is married to a wife:
and whorehouse of the devil, from whose opinion Coster the Iesuit does not much dissent professing, that a Clergyman who keeps concubines and commits sacrilege, offends less then he who is married to a wife:
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And do not many amongst us think coursly of the blessed Eucharist, not discerning the Lords body as the Apostles speaks, who profane those sacred mysteries with carnall thoughts,
And do not many among us think coursly of the blessed Eucharist, not discerning the lords body as the Apostles speaks, who profane those sacred Mysteres with carnal thoughts,
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and unprepared hearts, and rather feed their bodies then their faith? The Holy Scripture, which is the word of Grace, the word of life, the power of God unto salvation, by the Iews is lesse valued then the Talmud,
and unprepared hearts, and rather feed their bodies then their faith? The Holy Scripture, which is the word of Grace, the word of life, the power of God unto salvation, by the Iews is less valued then the Talmud,
How is it accounted by too many, ludibrium & probrosum artificium, as Gerson speaks, a vaine work, a dishonourable profession? how do we loath this heavenly Manna? What a foolish unnecessary businesse do we make it, preferring our ease, our profit, our private reading before the bread of life and the publick worship and service of the Almightie.
How is it accounted by too many, Ludibrium & probrosum artificium, as Gerson speaks, a vain work, a dishonourable profession? how do we loath this heavenly Manna? What a foolish unnecessary business do we make it, preferring our ease, our profit, our private reading before the bred of life and the public worship and service of the Almighty.
Such is the condition of the flesh, and corrupt reason and wordly wisdom that they cannot rellish matters of greatest weight of highest excellency, they cannot discerne the doctrine of faith, the mysteries of salvation, some reasons may be these.
Such is the condition of the Flesh, and corrupt reason and wordly Wisdom that they cannot relish matters of greatest weight of highest excellency, they cannot discern the Doctrine of faith, the Mysteres of salvation, Some Reasons may be these.
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But men have base and bastard principles by which they judge and by which they are led, they look upon the Garment and outward appearances, either blessing themselves in their policie with Achitophel, or in their power with Nebuchadnezzar, or in their full barnes with the Rich-man in the Gospell ▪ soule take thy ease thou hast goods laid up for many yeares,
But men have base and bastard principles by which they judge and by which they Are led, they look upon the Garment and outward appearances, either blessing themselves in their policy with Ahithophel, or in their power with Nebuchadnezzar, or in their full Barns with the Richman in the Gospel ▪ soul take thy ease thou hast goods laid up for many Years,
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And that which is highly esteemed amongst men is abomination in the sight of God, Luke 16.15 How doth the face and outward splendor of the Romish Church prevai•e with carnall minds? How many owe their Religion more to education then to the Scripture•,
And that which is highly esteemed among men is abomination in the sighed of God, Lycia 16.15 How does the face and outward splendour of the Romish Church prevai•e with carnal minds? How many owe their Religion more to education then to the Scripture•,
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when they spak those things which were most false ▪ and their many and great books were full of the Name of Truth when their hearts were emptie of the Nature.
when they spoke those things which were most false ▪ and their many and great books were full of the Name of Truth when their hearts were empty of the Nature.
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how are they composed with Iudgment, strengthened with reason, confirmed with antiquitie? what tongue do they not speak, what art do they not know, what sanctitie do they not professe? And if you desire to understand what Policie they use to establish the Kingdom of darknesse, to endeere their name and credit to the world, I refer you to three books, the one intituled Arcana Jesu•tarum, the other, Mysteria Jesuitarum, the third Historia Jesuitarum. Proceed a little fu•ther and take notice of those lesser,
how Are they composed with Judgement, strengthened with reason, confirmed with antiquity? what tongue do they not speak, what art do they not know, what sanctity do they not profess? And if you desire to understand what Policy they use to establish the Kingdom of darkness, to endear their name and credit to the world, I refer you to three books, the one entitled Arcana Jesu•tarum, the other, Mysteries Jesuitarium, the third History Jesuitarium. Proceed a little fu•ther and take notice of those lesser,
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their rationall discours•s would invite and feast any man who is not nourished with Grace and disciplin'd by Scripture, their smooth and insinuating language would deceive if it were possible the very Elect:
their rational discours•s would invite and feast any man who is not nourished with Grace and disciplined by Scripture, their smooth and insinuating language would deceive if it were possible the very Elect:
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Saint Chrysostome in his third Hom. on the 1 to the Cor. comparing Paul and Plato together prefers the Heathen before the Apostle in point of reason and in the knowledge of Nature, notwithstanding gives the victory to Saint Paul and lays the Philosopher in the dust.
Saint Chrysostom in his third Hom. on the 1 to the Cor. comparing Paul and Plato together prefers the Heathen before the Apostle in point of reason and in the knowledge of Nature, notwithstanding gives the victory to Saint Paul and lays the Philosopher in the dust.
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and entertaining death when the Scribe and disputer have renounced their faith, and forsook their colours, we shall find the wisdom of the wise destroyd and sillie women and children putting their hands into those flames which the Doctors refused.
and entertaining death when the Scribe and disputer have renounced their faith, and forsook their colours, we shall find the Wisdom of the wise destroyed and silly women and children putting their hands into those flames which the Doctors refused.
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And how many of Christs Apostles were fisher-men, learned only in goodnesse, & better read in sinceritie then books? what can be more plaine then that of Saint Paul, not many wise men after the flesh, not many mightie, not many noble are called.
And how many of Christ Apostles were fishermen, learned only in Goodness, & better read in sincerity then books? what can be more plain then that of Saint Paul, not many wise men After the Flesh, not many mighty, not many noble Are called.
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And Saint Chrysostome will give us the reason, because the great, and studied Scholler blessing himself for the most part in the proud swellings of his deepe learning, stands upon his own strength and excellency,
And Saint Chrysostom will give us the reason, Because the great, and studied Scholar blessing himself for the most part in the proud swellings of his deep learning, Stands upon his own strength and excellency,
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who ever more eloquent then Esay ? more profound then Saint Paul ? more renowned for all learning then Moses and Salomon ? wisdom and knowledge, are happy instruments of salvation when they are guided by truth and steered by Religion, they are great vertues in themselves,
who ever more eloquent then Isaiah? more profound then Saint Paul? more renowned for all learning then Moses and Solomon? Wisdom and knowledge, Are happy Instruments of salvation when they Are guided by truth and steered by Religion, they Are great Virtues in themselves,
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when Philosophie teacheth corruptio Optimi est pessima, when experience sheweth no wickednesse to the wickednesse of a Scholler, I must conclude that Piety is the greatest Policie,
when Philosophy Teaches Corruption Optimi est pessima, when experience shows no wickedness to the wickedness of a Scholar, I must conclude that Piety is the greatest Policy,
then are we wiser then our adversaries, our teachers, our Elders, as David speaks, wiser then the great Achitophels the Pharisees of the world, who being puffed up with the pride of their strong braine,
then Are we Wiser then our Adversaries, our Teachers, our Elders, as David speaks, Wiser then the great Achitophels the Pharisees of the world, who being puffed up with the pride of their strong brain,
and blinded with an opinion of their profound knowledge will deride Christ himself when he tells them that it is impossible to serve God and Mammon. For wisdome is the fruit of Devotion,
and blinded with an opinion of their profound knowledge will deride christ himself when he tells them that it is impossible to serve God and Mammon. For Wisdom is the fruit of Devotion,
Piety raiseth the soule of man, and purgeth it from those lusts which do besot our knowledge, it inspires the understanding with a high and heavenly light by which we discern the subtilitie of the Divel, the corruption of our own hearts, the mistery of salvation;
Piety Raiseth the soul of man, and Purgeth it from those Lustiest which do besot our knowledge, it inspires the understanding with a high and heavenly Light by which we discern the subtility of the devil, the corruption of our own hearts, the mystery of salvation;
Though we understand the depths, and secrets of State, excell in Iudgement, sharpenesse of wit, faithfulnesse of memorie and in varietie of experience and observations;
Though we understand the depths, and secrets of State, excel in Judgement, sharpness of wit, faithfulness of memory and in variety of experience and observations;
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though we be living libraries, and have not Religion, we are blinde and stupid, and fooles in any true knowledge, the flower and spirit of all our wisdom is but learned follie, and beautifull simplicitie.
though we be living libraries, and have not Religion, we Are blind and stupid, and Fools in any true knowledge, the flower and Spirit of all our Wisdom is but learned folly, and beautiful simplicity.
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For tell me, O thou mightie Man of knowledge, who dost trample upon the Counsels of others with contempt, and art the Oracle of God in the esteeme of Men.
For tell me, Oh thou mighty Man of knowledge, who dost trample upon the Counsels of Others with contempt, and art the Oracle of God in the esteem of Men.
and is as full of knowledge as of malice? Can thy worldly wisdom preserve thy life one moment longer then God hath decreed? can it conduct thee the way to Heaven? or preserve thy soule from Hell? that pretious soule, which Saint Basil calls the delight of the Almightie, and Saint August. the miracle of miracles, that Divine, spirituall, eternall soule, I tremble to speak it, our soules are eternall :
and is as full of knowledge as of malice? Can thy worldly Wisdom preserve thy life one moment longer then God hath decreed? can it conduct thee the Way to Heaven? or preserve thy soul from Hell? that precious soul, which Saint Basil calls the delight of the Almighty, and Saint August. the miracle of Miracles, that Divine, spiritual, Eternal soul, I tremble to speak it, our Souls Are Eternal:
what learning is it, to know all the secrets of Nature, and to be a very fool in the mysteries of Grace? What Policie is it to have a cleere sight into all the Kingdomes of the earth,
what learning is it, to know all the secrets of Nature, and to be a very fool in the Mysteres of Grace? What Policy is it to have a clear sighed into all the Kingdoms of the earth,
and to be stark blinde in the Kingdom of Heaven? what profit is it to gaine the whole world and to lose our eternall soules? All the admirable knowledge and vertues of the Heathen are but glorious abominations in the judgement of Saint Aug. and Nicodemus one of the best of the Pharisees, a Ruler of the Iews and a profest Doctor in the Law is stupid and childish in the principles of Christianitie;
and to be stark blind in the Kingdom of Heaven? what profit is it to gain the Whole world and to loose our Eternal Souls? All the admirable knowledge and Virtues of the Heathen Are but glorious abominations in the judgement of Saint Aug. and Nicodemus one of the best of the Pharisees, a Ruler of the Iews and a professed Doctor in the Law is stupid and childish in the principles of Christianity;
if our Saviour talk to him of being borne againe, he presently thinks of entring into his Mothers wombe, the naturall Man, the Man endowed with all the excellencies of which the soule is naturally capeable, perceiveth not the things of the spirit of God, hath neither wisdom to make a right choice of the best end,
if our Saviour talk to him of being born again, he presently thinks of entering into his Mother's womb, the natural Man, the Man endowed with all the excellencies of which the soul is naturally capable, perceives not the things of the Spirit of God, hath neither Wisdom to make a right choice of the best end,
But above all let us not despise our zealous brother, who out of a pious apprehension of the joys of Heaven and of the torments of Hell, of the love of Christ,
But above all let us not despise our zealous brother, who out of a pious apprehension of the Joys of Heaven and of the torments of Hell, of the love of christ,
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Calvin dedicates his Commentary on the 1. to the Cor to one Caracciolus a Marquesse of Italy, of great honour and Estate, blessed with a noble and chast wife,
calvin dedicates his Commentary on the 1. to the Cor to one Caracciolo a Marquess of Italy, of great honour and Estate, blessed with a noble and chaste wife,
Ignatius the Martyr was of the same minde, I would to God (saith he) I might enjoy those beasts which are prepared to eate me up, I will make much of them,
Ignatius the Martyr was of the same mind, I would to God (Says he) I might enjoy those beasts which Are prepared to eat me up, I will make much of them,
Let the fagot, the gallowes, the furie of wild beasts, the rack, the tearing and unjointing of all the body, let the torments of the Divell come upon me,
Let the faggot, the gallows, the fury of wild beasts, the rack, the tearing and unjointing of all the body, let the torments of the devil come upon me,
It was an ancient Complaint of Justin Martyr in the behalfe of the primitive Christians, that they were condemned and put to death, NONLATINALPHABET upon an ill report,
It was an ancient Complaint of Justin Martyr in the behalf of the primitive Christians, that they were condemned and put to death, upon an ill report,
and NONLATINALPHABET for the Name of Christian, and NONLATINALPHABET for the profession of goodnesse: And in this kingdom there was a time when vertue and pietie were accounted crimes,
and for the Name of Christian, and for the profession of Goodness: And in this Kingdom there was a time when virtue and piety were accounted crimes,
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and the Name of Puritan a greater accusation than drunkennes or whoredom: Luther that glorious light of the Gospell, was called the Trumpet of rebellion.
and the Name of Puritan a greater accusation than Drunkenness or whoredom: Luther that glorious Light of the Gospel, was called the Trumpet of rebellion.
We cannot be more studious to preserve our soules then the Divell is to destroy them, we cannot be too carefull about that work, in which our greatest care is not enough. 2. Do not undervalue Gods Ordinances.
We cannot be more studious to preserve our Souls then the devil is to destroy them, we cannot be too careful about that work, in which our greatest care is not enough. 2. Do not undervalue God's Ordinances.
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Divine Institution adds a price, and holy regard to every work: The time, the place, the matter, the manner, every circumstance receives weight from Gods command,
Divine Institution adds a price, and holy regard to every work: The time, the place, the matter, the manner, every circumstance receives weight from God's command,
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Common bread becomes the food of life in the Sacrament of the Lords supper, and water, a vulgar and corruptible Element, Seales in Baptisme the remission of sinns:
Common bred becomes the food of life in the Sacrament of the lords supper, and water, a Vulgar and corruptible Element, Seals in Baptism the remission of Sins:
The very same words of Man which passe as wind and only beate the Aire, comming with Gods Authority and blessing shall melt a heart of Flint, shall prosper in the work for which they were sent, are sharper then any two edged sword, are lively and mightie in operation If the liquor be cordiall, what matter if the vessell be earthen? If the Tabernacle be all gold within, what though the covering be of badgers skin? A Scholler will not judge a book by the bulke and out-side, but by the contents.
The very same words of Man which pass as wind and only beat the Air, coming with God's authority and blessing shall melt a heart of Flint, shall prosper in the work for which they were sent, Are sharper then any two edged sword, Are lively and mighty in operation If the liquour be cordial, what matter if the vessel be earthen? If the Tabernacle be all gold within, what though the covering be of badgers skin? A Scholar will not judge a book by the bulk and outside, but by the contents.
and threaten, and beseech? Shall he bring salvation to our doores, to our bosomes and shall we despise it? Take heed, curses attend contempt, Famin follows abuse of fulnesse,
and threaten, and beseech? Shall he bring salvation to our doors, to our bosoms and shall we despise it? Take heed, curses attend contempt, Famine follows abuse of fullness,
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What cannot the God of Heaven compasse to set forth his own glory and to advance his servants good? Flies and Frogs and Lice the very corruption and dung of the earth are too strong for Pharaoh a potent Prince:
What cannot the God of Heaven compass to Set forth his own glory and to advance his Servants good? Flies and Frogs and Lice the very corruption and dung of the earth Are too strong for Pharaoh a potent Prince:
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When all Aegypt and any ground upon which an Aegyptian breath'd did swarm with Flies, the Land of Goshen, a little spot of earth and in the middest of the Countrey was not molested with any:
When all Egypt and any ground upon which an Egyptian breathed did swarm with Flies, the Land of Goshen, a little spot of earth and in the midst of the Country was not molested with any:
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Not with Flies which of all Creatures are most passeable and least to be resisted: Walls and Rivers, and Armies cannot oppose their motion, denie them entrance:
Not with Flies which of all Creatures Are most passable and least to be resisted: Walls and rivers, and Armies cannot oppose their motion, deny them Entrance:
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V. 10. And yet this powerfull terrible Army, in the 25. V. consists only of Grashoppers, and Caterpillars, vile despised wormes, which are strong to execute the word of God.
V. 10. And yet this powerful terrible Army, in the 25. V. consists only of Grasshoppers, and Caterpillars, vile despised worms, which Are strong to execute the word of God.
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and can he not rule the world without any help? Is his arme shortned who is omnipotent? or his Providence decayd who is wisdom it self? The shadow of Peter shall heale multitudes of all diseases, Act. 5. And the letter Thau upon the foreheads of his people shall preserve them;
and can he not Rule the world without any help? Is his arm shortened who is omnipotent? or his Providence decayed who is Wisdom it self? The shadow of Peter shall heal Multitudes of all diseases, Act. 5. And the Letter Thau upon the foreheads of his people shall preserve them;
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and it would be strange ingratitude in this place, to forget that general deliverance which this whole land obtain'd by the doubtfull language of a few carelesse syllables :
and it would be strange ingratitude in this place, to forget that general deliverance which this Whole land obtained by the doubtful language of a few careless syllables:
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And which is more to be admired, when the vault was ready, the powder laid, the trayne made, the match prepared, the Executioners of all bloudy in resolution and in the rage of their Fury.
And which is more to be admired, when the vault was ready, the powder laid, the train made, the match prepared, the Executioners of all bloody in resolution and in the rage of their Fury.
we all know that Ezechias being sick unto death, was cured with a bunch of Figgs, which having a peculiar Nature to drie Vlcers, in time would have Matured the Boyl;
we all know that Hezekiah being sick unto death, was cured with a bunch of Figgs, which having a peculiar Nature to dry Ulcers, in time would have Matured the Boyl;
The woman in the Revel. the Spouse of Christ shall be holpen by the Earth, the dullest of Elements, the basest of the people· Naaman shall be healed by the common waters of Jordan, the blinde-man cured by clay and spittle, Physick fitter in common reason to have destroy'd the Eyes,
The woman in the Revel. the Spouse of christ shall be helped by the Earth, the dullest of Elements, the Basest of the people· Naaman shall be healed by the Common waters of Jordan, the blinde-man cured by clay and spittle, Physic fitter in Common reason to have destroyed the Eyes,
And yet this Fancy was their overthrow, 2. King. 3.22 So easy it is for God to raise strength out of weaknesse, to pull down the pride of flesh and bloud,
And yet this Fancy was their overthrow, 2. King. 3.22 So easy it is for God to raise strength out of weakness, to pull down the pride of Flesh and blood,
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The Lord himself in effect, speaks as much in his discourse with Gedeon, Iudg. 7. The people which are with thee are too many for me to give the Midianites into their hands lest Israel make their vaunt against me,
The Lord himself in Effect, speaks as much in his discourse with Gideon, Judges 7. The people which Are with thee Are too many for me to give the midianites into their hands lest Israel make their vaunt against me,
How many Parents lose their children, by setting their hearts too much upon them? who miscarry oftner than Men of the greatest parts? Let us not therefore cry up the hands of Zerubbabel, nor the greatnesse of an Army, nor the wisdom of a Parliament, but let us exalt the power of the Almightie, adore his Providence, trust in his goodnesse;
How many Parents loose their children, by setting their hearts too much upon them? who miscarry oftener than Men of the greatest parts? Let us not Therefore cry up the hands of Zerubbabel, nor the greatness of an Army, nor the Wisdom of a Parliament, but let us exalt the power of the Almighty, adore his Providence, trust in his Goodness;
For the conjunction of the soule with God is the life thereof, and while we be carefull to preserve that union, the Gates of Hell cannot prevaile against us, we stand impregnable.
For the conjunction of the soul with God is the life thereof, and while we be careful to preserve that Union, the Gates of Hell cannot prevail against us, we stand impregnable.
But if the Divell come once betwixt God and our soules, and it is his greatest study so to Do. If the love of the creature and confidence therein make the least separation and unloose our hearts from their chiefest good,
But if the devil come once betwixt God and our Souls, and it is his greatest study so to Do. If the love of the creature and confidence therein make the least separation and unloose our hearts from their chiefest good,
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Every degree of departing from God is distrust and unbeliefe, and what will not an unbelieving heart commit? 2. Serve Gods Providence in the use of meanes.
Every degree of departing from God is distrust and unbelief, and what will not an unbelieving heart commit? 2. Serve God's Providence in the use of means.
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Indeed sometimes he will have us only spectators of his Actions, he will tell Jehosaphat and the people of Judah, they shall not need to fight in the battel;
Indeed sometime he will have us only spectators of his Actions, he will tell Jehoshaphat and the people of Judah, they shall not need to fight in the battle;
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Hell it self shall never prevaile against the flock of Christ, yet they must strive to enter in at the narrow Gate, they must work out their own salvation with fear and trembling.
Hell it self shall never prevail against the flock of christ, yet they must strive to enter in At the narrow Gate, they must work out their own salvation with Fear and trembling.
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Presumption is as dangerous as distrust, and he may justly lose the fruite of a happy end, who neglects the use of lawfull meanes. 3. Confide in God in the want of meanes.
Presumption is as dangerous as distrust, and he may justly loose the fruit of a happy end, who neglects the use of lawful means. 3. Confide in God in the want of means.
This war which, we think, will devoure us all, may be an Instrument of preservation as the whale which swallowed up Jonas, was a meanes to bring him to the shoare.
This war which, we think, will devour us all, may be an Instrument of preservation as the whale which swallowed up Jonah, was a means to bring him to the shore.
The violence of the wind turn'd back the Darts of Bugenius his Armie into their own faces for the victory of Theodosius. A number of little fishes will come to feed the Rochellers in a hard siege.
The violence of the wind turned back the Darts of Bugenius his Army into their own faces for the victory of Theodosius. A number of little Fish will come to feed the Rochellers in a hard siege.
Was Abraham deceived, who trusted in God for a Sonne against the course of Nature? Or David, who being compassed about with the waters of affliction hoped for better times? Or the 3 Children who beleev'd that God would deliver them out of the fiery furnace? O Lord my God in thee have I put my trust, save me from all that persecute me and deliver me.
Was Abraham deceived, who trusted in God for a Son against the course of Nature? Or David, who being compassed about with the waters of affliction hoped for better times? Or the 3 Children who believed that God would deliver them out of the fiery furnace? Oh Lord my God in thee have I put my trust, save me from all that persecute me and deliver me.
Let us all therefore Pray, and Trust, and Trust, and Pray, that our heavenly father would work a good understanding betwixt King Charles and his great Counsell, that he would look with the Eye of compassion upon dying Ireland, that his mercyfull hand would make up the breaches of distracted England, that his goodnesse would take away the cause of all calamities, our many, and great, and crying sins.
Let us all Therefore Pray, and Trust, and Trust, and Pray, that our heavenly father would work a good understanding betwixt King Charles and his great Counsel, that he would look with the Eye of compassion upon dying Ireland, that his merciful hand would make up the Breaches of distracted England, that his Goodness would take away the cause of all calamities, our many, and great, and crying Sins.
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And after our prayers let us trust againe, that seeing it is all one with the Lord, to save with many or with few, to help with meanes or without meanes:
And After our Prayers let us trust again, that seeing it is all one with the Lord, to save with many or with few, to help with means or without means:
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D. Twisse D. Amesius. Cameron P•du Moulin &c. Psa. 115.10. Eph. 1.11. Tract. de •vers. Arist. dogmatum. L. 4 de Gene. c. 12. & in En••. c. 96. Quisquis diffitetur insanit. Rom. 9.21. Jer. 18.4.
D. Twisse D. Ames. Cameron P•du Moulin etc. Psa. 115.10. Ephesians 1.11. Tract. de •vers. Arist. dogmatum. L. 4 de Gene. c. 12. & in En••. c. 96. Quisquis diffitetur insanit. Rom. 9.21. Jer. 18.4.
Contaren. de •erf l. 2 c. 5 Aquinas. Con Gen l. 3. c. 24. Thom. p. 1. q 104 Sua. in Met. Vasquez in 1. p. d. 72. Scotus in 2. d. 1. q 5. Hurtad• &c. Hieron. in Ep. ad Ctesiphon•ē & in l. 1. Contra Pe•agianos. act. 17.25.
Contaren. de •erf l. 2 c. 5 Aquinas. Con Gen l. 3. c. 24. Tom p. 1. q 104 Sua. in Met. Vasquez in 1. p. d. 72. Scotus in 2. d. 1. q 5. Hurtad• etc. Hieron. in Epistle ad Ctesiphon•ē & in l. 1. Contra Pe•agianos. act. 17.25.
Ier. 12, 1.2. Consuevisse Deos, quos pro scelere ulcisci velint, his secundiores res & diuturniorem sanitatem conceder. Caes. l. 1. de bell. Gall. Iob 21.7. Math. 26.39.42.
Jeremiah 12, 1.2. Consuevisse Gods, quos Pro Scelere ulcisci velint, his secundiores Rest & diuturniorem sanitatem conceder. Caesar l. 1. de bell. Gall. Job 21.7. Math. 26.39.42.
Ap 2. pro Chr. p. 57. De mend. ad. Cons. l. 1. c 6. Iob 13.7.9. Prov. 16.4. Exod. 32.32 Non nisi cū m•ntitur perseverat. Tertul. Papists defen. aequivocation. Psal. 14 1. Ideo dixit in corde suo quia hoc nemo audet d•cere etjamsi audet cogitare; August. V. 18. C. 1. V. 21.
Apostle 2. Pro Christ p. 57. De mend. ad. Cons. l. 1. c 6. Job 13.7.9. Curae 16.4. Exod 32.32 Non nisi cū m•ntitur perseverat. Tertulian Papists Defend. equivocation. Psalm 14 1. Ideo dixit in cord Sue quia hoc nemo audet d•cere etjamsi audet cogitare; August. V. 18. C. 1. V. 21.
Act. 14.3. Ph. 2.16. Rom. 1.16. Burtor. in Syn. Jud. & Weens treatise of the Iew. p. 349. Dignitati comparar•. Aug. Con. l 3. c. 5. Act 26.24 Act 17.32. 2. Cor. 5.18 Rom. 10.14 2 Cor. 10.4 Heb. 4.12.
Act. 14.3. Ph. 2.16. Rom. 1.16. Burtor. in Sin Jud. & Weens treatise of the Iew. p. 349. Dignity comparar•. Aug. Con. l 3. c. 5. Act 26.24 Act 17.32. 2. Cor. 5.18 Rom. 10.14 2 Cor. 10.4 Hebrew 4.12.
Nostri (ut de viris taceam) pueri & mulierculae tortores suos taciti vincunt & expromere illis gemitum nec igni• potest, Lae. l. 5 c. 13. Socrates l: 1. ca. 5. hist. Ecc. 1. Cor. 1.26.
Our (ut de Viris taceam) pueri & mulierculae tortores suos taciti vincunt & expromere illis gemitum nec igni• potest, Lie l. 5 c. 13. Socrates l: 1. circa 5. hist. ecc 1. Cor. 1.26.
Isa. 38. 2 King. 20.7. Ficus suapte natura possunt pus evocare & educere, Cels l. 5. cap. 12. Eccl. 10.10 Iosep. Anti. l. 15. c. 14. Rev. 11.16 So some good Divines interpret. 2 King 5. Iohn 9. Iudg 7.
Isaiah 38. 2 King. 20.7. Ficus Suapte Nature possunt pus evocare & educere, Cells l. 5. cap. 12. Ecclesiastes 10.10 Joseph Anti. l. 15. c. 14. Rev. 11.16 So Some good Divines interpret. 2 King 5. John 9. Judge 7.
